Opinion

Bello Hussein Adoto

The tragic deaths of two students and the injury of 23 more at the botched distribution of palliatives at Nasarawa State University on Friday is a disturbing addition to what has been a troubling period for undergraduates in Nigeria.

Just last Friday, nine students of Federal University Gusau regained their freedom after spending over 170 days in terrorists’ captivity. On Thursday, three medical students of Abia State University died in a road traffic accident while returning from their seniors’ induction.

Unlike these other tragedies, however, the Nasarawa stampede could have been envisaged and prevented. The successful distribution of similar palliatives at the University of Ilorin shows us how we can do things differently.

Following subsidy removal and the attendant inflation in the country, several state governments distributed palliatives—foodstuffs and stipends—to ease the economic burden on citizens. Some states like Kwara and Nasarawa recently extended the palliatives to students in their tertiary institutions.

The initial distribution of the palliatives across institutions in Nasarawa state was peaceful. A government statement released after Friday’s stampede noted that previous distributions were “a huge success.” Students got two 7.5 kg bags of rice and 5,000 naira each.

However, events leading to the stampede at Nasarawa State University, Keffi, points towards a mismanagement of crowd control by the organizers responsible for distributing the palliatives. According to media reports, the palliatives were scheduled at the university convocation square until students arrived in large numbers and disrupted the distribution.

“After our arrangement for the distribution of palliatives to the students which was to hold at the University’s convocation square, they (students) suddenly arrived at the venue in their numbers and overpowered the security,” said Yunusa Baduku, National President of the Nasarawa State Students Association, in a Punch Online report.

He added that the students “broke through the gate into the Convocation square where the bags of rice was to be shared,” leading to the stampede that consumed the two students and injured many more.

Sadly, such chaos is not new. In February, the Nigerian Customs Service had to suspend its sale of seized bags of rice after seven people died at one of its centres in Yaba, Lagos. Some two years ago, 31 people died at a stampede at the King’s Assembly in Rivers state church during the distribution of palliatives to church members; seven more were injured.

Although the state governor, in a statement by his Chief Press Secretary, was quoted as calling the tragedy “a needless stampede,” the state could have prepared better for it. Distribution events, especially those intended to provide aid or relief, tend to draw large crowds, making effective crowd control essential.

In Unilorin, for instance, where students received palliatives—cartons of noodles—from the Kwara State government, distributions were such that students did not have to gather in their numbers at the arena or use vouchers.

The government sent the palliatives to the university, who distributed them to the faculties. From the faculties, they were distributed to departments, where class representatives from each level went to retrieve the packages for their class. It was as seamless as public distributions go.

I suppose the Unilorin model could help other tertiary institutions plan more effectively. The university leveraged student associations and divided the population into manageable chunks. Such divisions made it difficult for hoodlums to gatecrash, as the class reps knew their colleagues. The strategy also eased accountability.

While I admit there is a risk of student representatives appropriating the palliatives or shortchanging their colleagues, this is more manageable than asking a crowd of desperate undergraduates to gather for government handouts.

A departmental or level advisor can be mandated to coordinate the distribution, even if he has to be paid or receive palliatives, too. It is not likely that the coordinator will conspire with the student reps to loot the palliatives. In the rare event that that happens, then so be it. Nigeria students have suffered enough than to die in avoidable stampedes.

Adoto writes from Ilorin via bellohussein210@gmail.com.

“And another time – you shall see something wondrous.”
“And I thank my Lord that my secret is not sterile or barren.”
– Sheikh Ibrahim Niasse

By Umar Sheikh Tahir

Harvard University is renowned for its academic excellence and intellectual vibrancy. Visitors often expect encounters with great minds and engaging discussions with professors, students, and highly enlightened individuals. However, my recent visit transcended mere intellectual exchange; it was a holistic experience that seamlessly intertwined intellectual discourse with spiritual enrichment, specifically with my fellow Tijjāniyah Faydah community, where I shared my day with them, which was superb and was a Friday full of activities. 

On March 29, 2024, the day commenced with an eagerly anticipated lecture under the Islam in Africa initiative Lecture Series, co-organized by Prince Bin Al-Waleed Bin Talal Islamic Studies Program, Hutchins Center for African and African American Research, Harvard Faculty of Arts and Sciences, and Harvard Divinity School, and also the program convened by Professor Ousmane Kane al-Waleed Bin Talal, Professor of Contemporary Islamic Religion and Society.

My friend and interlocutor, a fellow Tijjānī disciple Amadu Kunateh, is a PhD candidate who works on Islamic Intellectual Traditions in Sub-Saharan Africa and their philosophical currents. He presented a lecture on the reception of theology (Kalam) and philosophy (Falsafa) in Modern Sub-saharan Africa. He utilised Sheikh Ibrahim Niasse as a case study of African ulemas’ engagement with the subjects. In keeping with the form of the subject matter, Amadu summarised his work in syllogistic form: 

Premise 1: In Islam in Sub-Saharan Africa, Kalam and Falsafa were present but held limited valorisation.

Premise 2: Sheikh Ibrahim Niasse denounced Kalam and Falsafa as ‘evil innovations’.

Premise 3: Kalam’s aim of providing certain knowledge was refuted by Niasse, who argued that it cannot offer certainty.

Premise 4: Ma’rifa and tarbiya, offering certain knowledge, negate the necessity of Kalam.

Premise 5: Critics suggest that Ma’rifa is exclusive, leaving Kalam and speculative reasoning as alternatives for the populace.

Premise 6: In the Islamic context of West Africa, under Sheikh Ibrahim Niasse’s guidance, Ma’rifa is universally attainable.

Conclusion: Thus, in this milieu of the `Ārifeen in Subsaharan Africa, Kalam and Falsafa become redundant. 

Notwithstanding, Amadu suggested that despite the privileging of ma’rifa and tarbiya as alternative cognitive modes, he showcased the continued presence of profound intellectual contributions to the issues pertinent questions of Kalam and Philosophy found in Sheikh Ibrahim’s Fi Riyād al-Tafseer.

The Q&A session allowed for more in-depth engagement with particular issues ranging from questions on Sheikh Ibrahim’s conception of Time, God’s Attributes (Sifat) & Dhat (Essence), the limits of the Intellect (‘aql), and more. The lecture ended with a hot meal, which was enjoyed by non-Muslims who are not observing Ramadan fasting, and takeaway containers for Muslim fasters.

Since it was Friday, we went to the Masjid for Friday prayer, where I found myself spiritually immersed, complementing the intellectual discourse seamlessly. Serendipitously, the Friday sermon (khutbah) was delivered by Dr. Ousmane Kane, who reminded congregants of the importance of God-consciousness (taqwa) and how taqwa results in God teaching you knowledge directly. This was a poignant reminder for an audience of academics and students in the pursuit of knowledge. 

The sermon echoed Amadu’s earlier presentation on the alternative epistemologies and limits of the intellect. How remarkable to have heard a presentation on Sheikh Ibrahim Niasse only to follow it up with a khutbah at Harvard by his grandson, Dr. Kane, the son of his daughter Seyda Maryam Niasse. It was evident that the Flood (Fayda) had indeed travelled westward, and its wonders reverberated through the Harvard walls. 

Following the Juma’ah prayer, the day continued to unfold its tapestry of spiritual and philosophical threads, culminating in two extraordinary meetings: one a private meeting with Dr. Kane in his office. During my meeting, I updated him on my project and the progress I am making at Columbia University. He gave me some valuable academic tips and then prayed for us with my friends.

My doctoral dissertation is about the tradition of Arabic Islamic logic in Subsaharan and North Africa. As such, it was suggested that I meet Āqil, an undergraduate student at Harvard College majoring in Math and philosophy, with a particular focus on modern logic. He is well-versed in Islamic tradition, having had madrasa training in Malaysia before arriving at Harvard. 

Our conversation explored the relationship between Modal Logic, Classical Logic, and Arabic logic. The discussion focused on the metaphysical assumptions that ground modern logic and go unnoticed by modern logicians like Frege, Russel, and Wittgenstein. However, precise and comprehensive due to its extensive utilisation of symbols, it can be used for contemporary Usul al-Fiqh (Principles of Jurisprudence) as classical Arabic logic was traditionally espoused as an ‘instrumental’ tool for Usul and Theology. We were not convinced of the utility of modern logic for the Islamic sciences, but this issue requires further exploration. 

Since it was Friday, and as Tijjānī adherents, we headed out to the Zawiyah located at Shaykh Ousmane Kane’s home to engage in more remembrance (dhikr), Qur’an recitation, poetry recitals community before the Maghrib prayer. In the midst of rigorous intellectual engagement, moments of spiritual reflection provided a refreshing pause. A moment of tranquillity presented itself during the Haylala at the Zawiyah. The evening culminated with the Quranic khatm, which is done every week following a complete recital of the Quran by members of this community. 

We broke our fast together, which fostered a sense of community and companionship. It was amazing to experience a day of intellectual fasting at Harvard – with each conversation serving as a reminder of Allah. 

As we partook in the communal meal, it became evident that such gatherings not only nourish the body but also nurture the soul, and the healing food is exclusively cooked with the heart before the hand. Thanks to Kane’s family.

By the way, not surprisingly again, Shaykh Ousmane Kane presented the annual Ramadan Lecture (Durūs al-Hasaniyah)hosted by His Majesty the King of Morocco in front of Muslim global ‘ulema on Western Academia and Islamic Intellectual Tradition in Sub-saharan Africa and his efforts at Harvard to unravel that history. It’s astonishing and unprecedented that Shaykh, who lectured in front of the world’s Islamic scholars in Morocco, was a Harvard professor, khatib, and spiritual leader (muqaddam). It is a testament to Dr Kane (complex of two oceans of mind and spirit, as I named him in lines of my poetry last year,) the grandson of Shaykh al-Islam and Harvard professor.  Indeed, the Fayda has flooded over from Africa to Harvard and its nurturing hearts and minds. 

Reflecting on the day’s experiences, it’s evident that intellectual and spiritual pursuits need not exist in isolation; rather, they can complement and enrich one another, as is currently occurring at Harvard. Within Harvard’s diverse intellectual community, there exists a small group of people championing a holistic approach to learning. 

Umar Sheikh Tahir, PhD Candidate at Columbia University. He can be contacted via ust2102@columbia.edu.

By Sani Bello Hamza

Mr. President, before I delve into my concerns, it is indeed important to lay a proper foundation. As an aspiring lawyer and an opinion leader in my own capacity, I am not unaware of the challenges and intricacies of leadership. The stress, strain, and challenges are sometimes daunting and discouraging.

However, Mr. President, even your enemies and those from the opposition party can not doubt your capacity to lead and your unique style of leadership. Your ability to lead and manage successful politicians, industry men and academics leaves us in awe and surprise.

Your ability to understand and provide lasting solutions to national issues ought to be given careful consideration and serve as an exercise for students at various levels. Your unique style of leadership is indeed worthy of emulation and study. The Asiwaju school of thought!

Dear President Bola Ahmed Tinubu, It has been a year since Nigerians qued in mass to support you and the renewed hope agenda. They voted for you and supported your candidacy. Nigerians, from every nook and cranny of the country, shun the nay-sayers and triumph to support you and the APC to make sure you make it to the Villa. It has now become history and forms a special part of the Asiwaju school of thought! 

Mr. President, sir, Before you declared your intention to run for president in early 2022, Nigerians were lost in search of a trusted and reliable leader, a qualified politician capable of steering them to the promised land. The APC seems to be falling after eight years of sheer disappointing tenure, and the PDP was not an option to be considered, given its 16-year tenure.

The resurgence and emergence of the renewed hope agenda and the “emilokan” slogan gave Nigerians a sigh of relief and hope that the table would turn around. That is, it’s time to reap what they sow and enjoy the fruit of their labour and hard work. 

Mr. President, I wish I could write this letter and deliver it directly to your mail or doorstep. Sadly, it’s not possible. I still wish I could be featured on national television to address you and beg you for one thing, yes, just one thing, Mr. President. 

If I were given the opportunity to meet you, the president, in a one-on-one conversation, I wouldn’t talk much. I promise to make the conversation short, brief, and succinct. Who will give me this golden opportunity? 

Anyway, the popular Hausa adage; “guntun gatarin ka ya fi sari ka bani” meaning your short axe is better than cut and give me” is what kept resounding in my skull. I will use the little I have to achieve what I don’t have. I will send this letter out, hoping that one day it’ll reach you, Mr. President. In a one-on-one meeting with the president, I will tell him to put aside anything that has to do with salary increases for the working class and concentrate on bringing back to life the already dead Naira. A stronger Naira is the only option.

Okay, back to the subject matter: Nigeria is indeed a blessed country with abundant natural resources (Minerals and Humans). Yet, our economy keeps dilapidating day in and day out. It always seems that yesterday was better than today, last month was better than the current month, and we wish to be taken back to the previous administrations. 

Why is this happening? What is the problem with Nigeria?

I was tempted to share a post on my Facebook timeline from March 2015 (nine years ago) in which the writer lamented how the prices of commodities skyrocketed during the fasting period. The only price that caught my attention was the price of spaghetti, which rose from 60 – 70 naira. Man! How much are you buying spaghetti now? They’ll say the dollar has risen.

Mr. President, back then, in 2014, the exchange rate of dollar to naira was 60-70 per dollar. The minimum wage then was 18,000 naira, which is enough for an average Nigerian to buy a bag of rice and other commodities to sustain himself throughout the month.

Fast forward to 2024, 10 years later, the Naira hit an all-time record of 1900 to a dollar, and the minimum wage has graciously increased from 18,000 to 30,000. The 30k will not be enough for the average Nigerian to buy half a bag of rice, not to talk of other daily life struggles.

Mr. President, I strongly believe a salary increase will only increase the amount of money in circulation, thereby making inflation the front seat of our economic discourse. They say more money, more problems. 

Mr President, sir, a good road network connecting rural to urban areas spiced up with increased exports will benefit the country more than an increased salary for less than five per cent of the country’s population. 

Dear President Bola Ahmed Tinubu, I equally believe the renowned economists in your midst understand the intricacies of our economy and where it’s heading to. With your continuous support, dedication and unwavering commitment to the progress of our nation, Nigerians will one day smile and say Alhamdulillah!

Sani Bello Hamza is a Law Student at Ahmadu Bello University Zaria. He writes from Zaria and can be reached via sanibellohamza@gmail.com.

By Dr. Muhsin Ibrahim

Some people accused us (Hausa/Fulani folks living in the West) of not doing enough to bring our own here – as our counterparts from the South do. This is not the first time and will not be the last I heard such accusations. In short, they are baseless.

Years ago, we spent hours giving a webinar on how to get scholarships and jobs in Germany under the Arewa Youth Mentorship Program (AYMP) platform. AYMP has been organising such events for years. I have shared it here and with many people personally. One of them complained that it was too long!

I went to bed last night thinking about the accusation. I almost slept when I felt the need to share a website about working, studying, and living in Germany, which I did. However, see how many people reacted to it (30 as I type this; the one before it has almost 1500). One of the three people who commented on the post asked, “How can I apply”? Click on the darn web link!

Folks, it is not easy to come to Europe or any other part of the world via legitimate means for a gainful job. First, you need to have the required skills or qualifications. Second, you must have either an admission, scholarship, or job contract. Third, you must have a visa.

I swear some of those people we praise for ‘helping’ their own follow dubious means. I know several people working with others’ documents and identities. I have heard of people charging astonishing amounts of money to be others’ guarantors (to come here). I cannot do any of these.

I have shared scholarship and job opportunities countless times and have been mentoring people—directly or indirectly—for years. Some of these folks have made it—Alhamdulillah. However, others haven’t. I cannot satisfy everyone.

Others have disappointed me, thinking I should do everything for them. I cannot recall how often I asked some so-called mentees to collect their academic transcripts or write proposals for applications to do their postgraduate studies abroad. Come on! I have other essential engagements myself.

Upon waking up, seek God’s help and avoid falling for scams out of desperation (the topic I discussed yesterday, though in Hausa).

May Allah help us all, amin.

Dr. Muhsin Ibrahim teaches Hausa Studies at the Institute of African Studies, University of Cologne, Germany. He can be reached via muhsin2008@gmail.com.

Isma’il Hashim Abubakar

A few weeks ago, the Kano State Hisbah Board stole the limelight when a brief misunderstanding erupted between the Kano State Governor, Abba Kabir Yusuf, and the Hisbah leadership. The Muslim public, represented by religious leaders and the elite, played a significant role in calming tensions and restoring peace in the issue, which everyone welcomed with sincere happiness and unique hope that the short altercation would result in the promotion and reinforcement of Hisbah. 

In the two articles I penned within the clusters of that misunderstanding, I stressed that Hisbah is virtually the only government institution that transcends abstract symbolism and remains the lively organ that operationally contributes to the implementation of the Shari’a project, which was once the highest ambition of the Nigerian Muslims. I emphasised that all Muslims should regard Hisbah as their delicate property that should not be, in the least, jeopardised by internal or external commissions, omissions or inactions of any individual, no matter how highly placed, let alone common people who can just be dealt with and cracked down by responsible leadership.

One of the top functions of Hisbah is to serve as a machinery that supports the process of Shari’a implementation by deterring people from committing crimes, apprehending suspects, and presenting them before Shari’a courts for proper investigation and ruling. Of course, at different stages, Hisbah commendably serves as a forum for reconciliation and solving social disputes, which at times pleases and satisfies opposing parties in a better way than courts do. Nonetheless, this is never an excuse for the institution if it operates so that its effort to intervene in matters and find solutions for them becomes counterproductive to the letter, spirit and goals of Shari’a, which the board was primarily established to protect. 

Although preserving dignity is a principle that characterises Hisbah’s operations, as a government force backed by law, the board is not expected to provide cover or leeway for criminals to evade the wrath of the law. Shari’a will cease to have its proper meaning if criminals assume they are not to be treated as culpable and should, in principle, be deterred from, cautioned against, or punished for flouting Islamic law. 

In light of how some Hisbah officials handle cases both at the headquarters and various branches in the 44 local governments, some categories of criminals now utilise Hisbah to get their crimes tacitly covered as they further pursue their fiendish goals by conniving with or approaching some elements within the board. They no longer fear legal penalties that their crimes could lead them to, but could even summon the courage to approach the board to confess their crimes and demand certain rights that may have followed the consequences of their crimes. 

To be clearer, by citing examples, in a recent report I watched, which was broadcast by Tozali Magazine Online TV, a Chinese master in a company in Kano impregnated the daughter of his driver. When this crime was unmasked, the people involved tried several ways to abort the six-month pregnancy. After failing to get rid of the mess since medical experts refused to conspire with the Chinese fellow and his illegitimate in-laws, the case was taken to Hisbah, who is said to have searched for a solution for them. 

The report has it that the Hisbah leadership has resolved that the Chinese man, who earlier sought to silence his poor driver through pecuniary consolation, should just now marry the girl despite her heavy pregnancy so that the matter would be put to rest. If this report is true, with all its attendant jurisprudential intricacies, similar to what has allegedly occurred repeatedly in several branches of the morality police, then the institution needs to review its operations. 

As a Shari’a implementation body, when a suspect admits committing a crime as felonious as this, which involves adultery and attempts at feticide, is the expected response from Hisbah to look for a solution or to make a comprehensive investigation and forward the case to Shari’a court for judgment? Is Hisbah not shielding adulterers and providing escape routes for suspects who attempted to commit a feticidal crime? The punishment for an adulterer is clear; to be stoned to death and 100 lashes for the girl who seems to be unmarried since her Chinese lover, according to the report, did not rape her or use any form of coercion to have carnal knowledge of her. How could all this be replaced by forcing these criminal parties into marriage? 

A knowledgeable person heads the Hisbah, and the wisdom behind resorting to marrying culprits of this nature is a motive to preserve human dignity, conceal wrongs committed and prevent an illegal child from being born from perpetual bullying and stigmatisation. But yet, is this enough reason to sacrifice divine injunctions and render them obsolete? From what we read in the Glorious Qur’an and interpreted by the Messenger (SAW) through his speeches and deeds, suspects could only be shielded if the matter is not taken to authority or the relevant legal agency has not got hold of the felons. Concerning a set of crimes and their penalties, Allah says:

“illa alladhīna tābū min qabli an taqdirū ‘alaihim fa’lamū anna Allaha Gafūrun Rahīm” (except those who repent before they fall into your power, then know that Allah is Most-Forgiving, Most-Merciful) [ Sūrat al-Mā’idah: 34].

In several instances, the Prophet (SAW) warned that once a matter was presented before his court, then Allah’s law would take precedence over all other concerns. However, the Prophet (SAW) took pity on an illegal child born by a woman from the al-Ghāmidī clan. As a result, he asked her to go and take care of her child when the woman returned after she successfully weaned the child. She insisted that she must be punished according to the divine law; the Prophet (SAW) did not look for any other solution but applied the law to her, which, interestingly, promoted her posthumous virtue and spiritual rank. Worthy of notice also, nothing was heard about the man responsible for her illegal birth, nor did the Prophet himself ask her to mention him, just as the child was also integrated into the society without inscribing a permanent taboo on his status. 

Of course, many will argue that the penalties above are practically infeasible, but yet rewarding the felons with marriage is also discouraging and counterproductive to the goals of Shari’a. A midway solution is at least to apply a warning penalty (ta’zīr) on the criminals by serving their sentences to spend years in jail, which will be done by the court.

The scenario of Ɗan Chana and his street in-laws represents one of the many cases that evince Hisbah’s indecision to fully side with the spirit and letter of Shari’a as fully enshrined in the state law and is still the main legal framework that ought to guide Shari’a implementation process. It is now common to see a girl carrying a small child and asking for the address of Hisbah to report a case of her love affair, which resulted in the birth of a bastard whose alleged father refuses to adopt, take care of, or just abandons. The girl will summon enough courage and temerity to shamelessly divulge her secret affair just because she is confident she won’t be served with proper Shari’a law. Her aim for approaching Hisbah is not to repent and make amends but rather to wheedle her way into favour and capitalise on the institution’s power to extort money from her accomplice, who may have even denied being responsible for the unwanted birth. 

Even if Hisbah won’t pursue the case to the court, which it should, it should at least explain to girls like this that pregnancy and birth are enough evidence to prove a woman guilty of adultery or fornication, unlike in men’s cases, which primarily demands eyewitnesses or personal confessions. After all, illicit relationships do not have a sanctity similar to marriage, which has a Shari’a cover. As such, failure by a partner in illicit relationships to fulfil certain duties should not be equated with marital disputes between spouses. If a whore pretends that she is innocent and goes on to claim damages or demand a right, then what makes her different from a legitimate housewife or a divorcee? 

In the same manner, men accused of raping innocent girls are sometimes relieved from their burden through local arrangements with victims’ families such that in the long run, money will be the prime solver of the dispute, and suspects get away once they make commitments to take care of certain clamours about their victims.

The disconnect between some operations of Hisbah, which is portending a gloomy future for the institution, shall be one of the priorities of the governing council of the board, but also the head of government, who now does not have any doubt about the institution’s significance and dearness to the Muslim public. As we are in an era of normalisation of strange and weird mores and practices, Hisbah should be highly cautious and extra-careful not to be an agent through which barbaric, savage and amoral attitudes will be mainstreamed. 

Lovers who lack fear of God or a woman who falls so low to trade with her dignity in exchange for cash will continue to be emboldened to make a claim when any of them feels cheated in an illegal deal. No matter how rich or influential a man is, he shouldn’t be given a cover to get away with his crime just for pledging to take care of his rape victims. The application of appropriate legal sanctions is the only solution and guarantee for the safety of all parties, including the Hisbah and its leadership.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Khalilah Bint Aliyu

Never have I found it this difficult to write down my thoughts on a particular subject. The institution of marriage is highly coveted by women, especially African women. Societal pressure, feelings of vulnerability, the biological clock, and to some extent, a bit of a misunderstanding about whether it is compulsory or not.

Marriage, even though highly encouraged, is not compulsory for either gender, as long as a person can stay clear of immorality and remain firm in their tenets of faith. Allowing culture to override what the scripture states puts overwhelming pressure on many unmarried women, especially Muslim women.

I have watched bright minds become shadows of themselves for no apparent reason, yet they have to wake up daily to taunts and endless questions about when they intend to marry. A woman’s success gets downplayed. Some brave women might be willing to shrug off these tons of negative energy directed at them and pursue excellence, but they will meet an unwavering blockade from an angry parent or guardian.

Addressing this issue has to come in two aspects. We are going to address the parents or guardians and then the crux of the matter, the lady herself.

African parents, especially our mothers, derive pleasure from getting all their female children married. Should there be any delay, they get worried and intentionally or unintentionally transfer the negative energy in the form of pressure onto the unmarried ladies. It is destiny: some will marry early, others late, and some not at all. It is a gift and uncertain in nature. Aspiring for our womenfolk to marry in their early or mid-twenties is not a crime in itself, but making it a must and putting untold pressure on them can lead to poor spousal choices, deteriorating mental health, severe insecurity, and in some cases, amoral behaviors.

I want to use this analogy. A gardener sowed some orange seeds to sell the sprouts. He tended to them, and they grew healthy and strong, but no buyer showed interest. He kept watering and caring for the plants, much to the amazement of passersby. He was advised to let them be, but he paid no heed, and the seedlings grew into healthy orange trees that provided both shade and juicy fruits, subsequently attracting the attention of the right people who offered to buy the entire garden.

Women, unlike the plants here, are not for sale but are nurtured to prepare them to do the same and even more for the next generation. The more learned and well-mannered your wards are, the better equipped they will be as wives, mothers, and custodians of generations to come. Marriage will come at its destined time, and the terms “early” and “late” are manmade, designed to cause anxiety.

Keep your female children on the path of growth without any hindrance, support them, and alleviate the stress that society may throw at them, as this will make them flourish and live a life of purpose, leaving behind long-lasting positive footprints or a legacy, as it is popularly called.

For the ladies, you are strong, resilient, empathetic, and gifted with multitasking abilities. Jannah is not only for the married but also for the servants of Allah who stand firmly on the path of righteousness.

Define your life goals and, as long as they do not go against the ethics of your religion, pursue them purposefully. Don’t settle for less. I know how discouraging it can be to be told you are not enough just because you are not married. The delay that you are distressed about is a gold mine of opportunity. The fewer the number of stakeholders, the easier it is to make a decision.

As an unmarried woman, all you need to make a choice is a nod from your parents and guardians. This is not true for married women; you have husbands, in-laws, and children to think about before making decisions.

I had an opportunity to attend a two-week intensive training, an opportunity I had coveted for a while. Luckily, I got the slot. I received a nod from my husband, but I searched and could not find a trusted nanny to care for my infant for the duration of the training. I had no other option but to let go of the opportunity and wait for another one, praying that every force of nature would be favorable to me.

The above narrative is very common among women juggling both career and family. Chimamanda Ngozi Adichie, in one of her interviews, spoke about how having a little princess slowed the pace of her writing career. She said, “Becoming a mother is a glorious gift, but it comes at a cost. I could probably have written two novels had I not had my child.”

I implore you all to eat well, exercise, read widely, be kind, attend seminars, symposia, volunteer your services, and watch for a deluge of opportunities, including marriage proposals. Who doesn’t want a beautiful flower?

Khalilah Aliyu Yahaya writes from Kaduna and can be reached via Khalilah20@gmail.com.

By Alkasim Harisu

As a people, we need to consider afforestation to avoid global warming. Deforestation is a menace that a good Samaritan—Isma’il Auwal, a Facebook friend—is discouraging by embarking on a project of planting four thousand trees within Kano. Other good Samaritans, either inspired by him or not, are fast getting on the bandwagon by advocating for afforestation, which, if appropriately executed, will help reduce the scorching heat Kano is immensely experiencing. 

Deforestation and its effects need no introduction. This activity has spanned many decades. For different reasons, man fell trees to cook, make furniture, manufacture vehicles, or clean his environment. Deforestation engenders climate change and combines carbon dioxide with oxygen, eventually returning to its emitters (human beings), affecting them negatively. Deforestation is the removal of forests. It happens for several reasons, causing devastating consequences. It can be deliberate, natural or accidental. This unwelcoming act changes the climate, desertifies the land, erodes the soil, reduces crops, brings floods, and increases greenhouse gases in the atmosphere.

Battling the devastating effects of climate change requires a great effort from the government and non-governmental organisations, as well as the public. Climate change has caused a growing concern around the globe. As an end-product of vehicle exhaust and factory emissions, climate change is a global challenge enjoying little attention, especially in the Global South. To tell the truth, while a minority of the Global North pays much attention to reducing the effects of climate change, a majority, mainly comprising the Global South countries, do nothing to curb the problem. Some people, especially in developing nations, consider forests underdeveloped, not knowing that their lack poses a great challenge to life.

How people frequently fell trees defies explanation. With the rapid rural-urban migration, people become more interested in deforesting the world to build houses, companies, etc. Urbanisation is another reason for deforestation. With the current raging global warming debilitating the world, the earth will not only be in a jam but will also represent hell on earth. Worst comes to worst, the earth can become inhabitable. The current exceedingly hot weather in Kano and elsewhere is fast becoming a pain in the neck. 

Causes of Deforestation

The causes of deforestation are numerous, with agriculture ranking first. Since time immemorial, people have cultivated acres of land numbering in the thousands. As a result, forests are cleared and/or burnt for farming. The Industrial Revolution in the late 18th century, which continues to the present, is another significant cause for concern. The processing of raw materials necessitates the rampant cutting down of trees. In Africa, although large amounts of forests are cut down for burning at homes for food and sale, rendering communities prone to the obnoxious effects of climate change, little or no efforts are made to reforestation. 

Deforested for commercial or home use: Places are left to reforest themselves or waste away forever. Deforestation engenders the loss of habitat, which causes more and more animals and plants to die. A forest is home to countless animals and plants. Therefore, plants and animals lose their homes if a bush is deforested. Not only does deforestation affect the animals and plants we know, but also those we don’t know. 

Deforestation causes the greenhouse gases to be released into the atmosphere. The fact that trees absorb carbon dioxide and emit oxygen into the atmosphere is not less known. Trees control the water level in the atmosphere by regulating the water cycle. By working together, millions of trees refine the moisture obtainable in the air. While there is enough water in forested areas, there is less in deforested ones. This dries up the soil, making it grow less crops. 

Further, soil erosion and flooding count among the effects of deforestation. Trees provide nutrients and retain water. Without forests, like it or lump it, the soil erodes, losing nutrients and becoming barren and open to flooding. With the help of their roots, trees absorb and store a large amount of water when it rains. When they are felled, the flow of water stops, depriving the soil of its ability to retain water. While this brings floods in some areas, it causes droughts in others. 

Last, deforestation causes a lack of food, medicine and building materials. Many people, both within Nigeria and outside, consider forests the only source of food and medicine. However, with deforestation, they don’t only lose food and medicine but also their lives.

Toward Solving Deforestation

Deforestation occurs due to several reasons. While this cannot be more correct, there are solutions to the problem notwithstanding. Considering the threat climate change poses to the ozone layer and the heightening greenhouse effect, promoting afforestation is necessary. The fact that developed countries worldwide advocate tree planting needs no emphasis. Thus, tree planting should be encouraged, and campaigns against unnecessary felling of trees should be launched. 

We need to do the following:

1. Enlightening People about the Effects of Clear-cutting of Forests: Unless enlightened, people will continue to deforest communities for reasons better known to them. To discourage deforestation, we need to initiate campaigns and give lectures to awaken people to the devastating effects of deforestation before things go out of hand.

2. Reforestation of Clear-cut Lands: When deforested, we should consider planting young trees to replace the ones cut down. Around the world, every year, under several initiatives, trees are planted. Celebrating World Environmental Day 2022, in collaboration with UNESCO and Concordia College, Yola, a foundation whose name I have forgotten, gave, in June 2022, in the Concordia College hall a mesmerising public lecture on climate change and deforestation. 

3. Educating the Public: Although some people are informed about the global warming problem, many are not. We should be determined to educate the public about the causes and effects of deforestation. It is noteworthy that people have to either avoid unnecessary tree cutting down or risk damaging the ozone layer.

In conclusion, even though the campaign against deforestation is widespread, many people, especially in urban areas, fail to feel the urge to afforest their respective communities. This spells doom. Of course, a disaster is looming large. We will be doomed unless we come together to prevent it.

Alkasim Harisu wrote from Kano via alkasabba10@gmail.com.

By Ahmed Abdulƙadir

Recently, I came across an announcement by Deutsche Welle (DW) Hausa Radio that it will cease transmitting its Hausa Programs on the Shortwave (SW) frequency channel. Instead, it will continue broadcasting through its partners on FM Radio throughout West Africa and through its various platforms on social media.

This decision brought to mind the gradual but noticeable paradigm shift by traditional media toward the use of social media in its operations.

Social media has significantly impacted the practice of traditional media in several ways. One major change is the shift in content distribution. Traditional media outlets, such as DW, are adapting to this shift by utilizing social media platforms to reach a broader audience. For instance, DW’s decision demonstrates the recognition of the growing influence of social media in reaching its target audience.

Social media also allows for more interactive and immediate engagement with the audience. Traditional media used to have limited interaction with its audience, with communication limited to letters or phone calls. However, social media platforms provide a platform for direct engagement, enabling real-time feedback, comments, and discussions. This creates a more dynamic and engaging relationship between media outlets and their audience.

Additionally, social media has given rise to citizen journalism, in which individuals can share news and information in real time. This has challenged the monopoly of traditional media in reporting news events. With the widespread use of smartphones and social media platforms, anyone can become a content creator and share their perspectives, breaking news, and images. This has forced traditional media outlets to compete with citizen journalists and adapt their reporting practices.

Furthermore, social media has transformed the way news is consumed. With the rise of social media algorithms, individuals have more control over the content they consume. They can choose to follow specific news sources, topics, or individuals, creating personalized newsfeeds. This has led to a fragmentation of news consumption, where individuals are exposed to diverse perspectives and sources of information, rather than relying solely on traditional media outlets.

Aside from DW, there are several examples of traditional media outlets that have made similar shifts toward utilizing social media platforms. One prominent example is the British Broadcasting Corporation (BBC). The BBC has recognized the importance of social media in reaching and engaging with its audience. It has established a strong presence on platforms like Facebook, Twitter, Instagram, and YouTube, where it shares news updates, videos, and engages with its viewers through comments and discussions. The BBC has also developed specific social media strategies to cater to different demographics and regions, ensuring a wider reach and engagement.

Another example is The New York Times (NYT), one of the leading newspapers in the United States. The NYT has embraced social media as a key component of its digital strategy. It actively shares its news articles, videos, and multimedia content on platforms like Facebook, Twitter, Instagram, and LinkedIn. The NYT has also invested in creating engaging content specifically for social media, such as short videos, infographics, and interactive stories, to cater to the preferences of its social media audience.

Furthermore, Al Jazeera, a global news network based in Qatar, has also recognized the impact of social media on journalism. It has established a strong presence on social media platforms and actively engages with its audience through live streams, interactive discussions, and user-generated content. Al Jazeera also utilizes social media platforms for real-time reporting, breaking news updates, and citizen journalism contributions.

These examples highlight how traditional media outlets such as the BBC, The New York Times, and Al Jazeera have embraced social media as an integral component of their media strategies. They have adapted their content distribution, engagement, and reporting practices to harness the power of social media and reach a broader audience.

But not only is the traditional media making a paradigm shift and embracing the social media in its modus operandi but the profound change is gradually catching up at the individual and personal levels. Starting with my self observation, I’ve come to realize that I’m more inclined towards getting my news content through the social media rather than the usual traditional media.

A further observation reveals that even media owners, especially heads of government in Nigeria, are rapidly losing interest in the coverage of their activities from traditional media in favor of social media. This has resulted in the neglect of their traditional media organizations in favor of a more robust interest in social media.

In summary, social media has changed the practice of traditional media by altering content distribution, enabling direct audience engagement, empowering citizen journalism, and transforming news consumption patterns. Traditional media outlets like DW are adapting to these changes by utilizing social media platforms to reach a wider audience and engage with their viewers and listeners in a more interactive manner.

The rise of social media and its impact on traditional media cannot be denied. It has brought about significant changes in content distribution, audience engagement, and news consumption patterns. Traditional media outlets like DW, BBC, The New York Times, and Al Jazeera have recognized the importance of social media and have adapted their strategies to include these platforms.

However, it is important to note that social media is not completely replacing traditional media. Instead, it is transforming the landscape and forcing traditional media to evolve and adopt new methods of reaching and engaging with their audience. Traditional media still holds a certain level of credibility and trustworthiness that social media platforms may lack. It continues to play a vital role in providing in-depth analysis, investigative journalism, and reliable news sources.

Moreover, while social media allows for immediate and interactive engagement, it also comes with challenges such as the spread of misinformation and the lack of editorial oversight. Traditional media outlets have the responsibility of fact-checking and providing accurate information to counteract these challenges.

In conclusion, social media is undoubtedly reshaping the practice of traditional media, but it is not replacing it entirely. The two can coexist and complement each other in providing diverse perspectives, real-time updates, and engaging content to the audience. It is up to traditional media outlets to adapt and leverage the power of social media to stay relevant in the ever-changing media landscape.

Ahmed Abdulkadir wrote from Katsina via ahmadakadir@yahoo.com.

By Ibrahim El-Caleel

I have noticed one thing with artisans. A good number of them hate it when you ask them about their charges before commencing work on your item, be it electrical faults, plumbing issues or any other tasks. The prefer completing the job before telling you the price.

The underlying psychology here is for them to gain leverage in negotiation. By completing the task first, they position themselves in a stronger bargaining position. They will always argue that they have already done the job and they have really suffered to do so. This leaves you at their mercy, with some even framing their service to you as a massive favour.

However it goes, they will win. If you don’t pay as much as they want to charge you, then they will leave you with a guilt feeling about shortchanging them. An empathetic person will be prompted to add more money “just to clear his or her conscience”.

This is their psychology.

However, it is all your fault. No work should begin without a clear, mutually-agreed labour cost. It is akin to an employee signing an offer letter without a specified salary. Imagine starting a job as a Medical Doctor and your offer letter simply says, “we will pay you a monthly salary by 30th of every month.” No specified figure. What if at the end of the month the hospital pays you a salary of ₦17,500 while you were expecting ₦250,000? It’s absurd.

This is why both parties should agree on very clear terms before any work begins. If you meet your mechanic in his workshop, ask him how much he will fix your car’s Stabilizer & Ball Joints. Don’t agree with his vague assurances that, “No na Oga.. we are together”. Insist on knowing his charges upfront before the work begins.

Interestingly, this reminds me of an incident with Dr Sakynah some years back. After completing her shopping at the market, she hired a wheelbarrow boy to transport her goods and he brought them. When she asked him about his charging fee? He declined mentioning a figure, but told her “ko nawa ne ki bada; Allah Ya sa musu albarka”. Meaning, “just pay any amount of money; may God bless it”. She obliged and paid him ₦20, and that’s when he began murmuring.

“What happened again?”, she asked him.

“Haba. Ai ke ma kin san ya fi haka!” (Haba. You also know that this work deserves more than what you just paid), he replied.

She asked, ‘were you not the who said I could pay anything and may God bless it?’ So she asked him again, “how much is your money?”

Without any hesitation, he replied, “₦50!” And she now gave him his money. She could have paid him N200, and the guy would be happy that the strategy is working.

This is also another strategy artisans use to charge you more than what is their actual pay. They will tell you to simply pay any amount, no problem. I don’t know why any merchant would do this. Is it possible for me to go to a kiosk and pick a large loaf of bread, and then the kiosk owner will tell me to pay any amount? It’s impossible. So why do artisans issue labour with a blank price tag?

But then it is a strategy for price discrimination. You sell the same goods or service at different prices to different consumers. A seller is happy to do this, but a buyer feels uncomfortable. Some buyers even feel like they were swindled. This is the same strategy the e-CEOs of “DM for pricing” are using. They lure you to inbox, and sell a ₦2,000 kitchen utensil to you at ₦5,000; then lure your friend to inbox and sell the same product at ₦2,400.

As a buyer, you must be smart. Most sellers are already very smart. If you are not smart as a customer, they will maximize their profit out of your meager earnings. This is why they get richer annually while you either stay flat or decline. Sapa wan finish you.

Commercial Lawyers would say, “Caveat Emptor“, or “Let the Buyer Beware.”

By Zayyad I. Muhammad

In just one week, bandits and Boko Haram terrorists have abducted scores of students, female IDPs, Almajiris and other innocent citizens across Northern Nigeria.

On February 28, 2024, bandits killed two residents of Anguwan Auta in Gonin Gora, Kaduna state and kidnapped 16 others. The kidnappers are demanding a ransom of N40 trillion, along with 11 Hilux vans and 150 motorcycles, for their release.

On March 7th, 2024, 287 students, boys and girls between the ages of 8 and 15, were abducted by bandits from primary and secondary schools in the town of Kuriga in Kaduna State. The bandits have demanded a N1 billion ransom to set their captives free. They also threatened to kill the victims if the ransom was not paid in 20 days. It was reported that, on Tuesday, March 12, 2024, the bandits made contact through the principal of the school, Abubakar Isah, who was abducted alongside the students. The bandits contacted Aminu Kuriga, a friend of the school’s principal, at around 2 p.m. on that Tuesday, asking for the amount.

On Friday, March 8, 2024, Amnesty International (AI) reported that Boko Haram terrorists abducted over 400 people, including women and children, in Borno State. Boko Haram kidnapped the IDPs from different IDP camps in the Gamboru Ngala area of the state, which is one of the least secure parts of troubled Borno State, according to some observers.

In the early hours of Saturday, March 9, 2024, 15 Quranic school students and an elderly woman were kidnapped when bandits raided Gidan Bakuso village in the Gada Local Government Area of Sokoto State.

Looking at outrageous demands and the targets, the bandits and the Boko Haram terrorists are all out to embarrass the government and cash out from it because most of their targets are soft and in rural areas.

However, the Minister of Information and National Orientation, Alhaji Muhammed Idris, was quoted as saying that President Tinubu has directed that security agencies must, as a matter of urgency, ensure that these children and all those who have been kidnapped are brought back in safety and also in the process, to ensure that not a dime is paid as ransom.

Can the government secure the release of the hostages as soon as possible without negotiation or payment of a ransom? Have the terrorists discovered a loophole in the current approach? It appears that the bandits and terrorists are exploiting the successes achieved in certain hotspots, possibly causing security agents to focus on other areas.

What needs to be done is a holistic approach to the deployment of both the kinetic and non-kinetic approaches.

The state, federal, and local communities should work together; collaboration is key to security management. On March 14, 2024, The National Security Adviser, Mallam Nuhu Ribadu, all the service chiefs have met with all 19 northern governors to deliberate on the issue of security. This is good.

Managing security in a vast country like Nigeria with inadequate modern technology for security management is difficult, and federal security operatives cannot be everywhere and anywhere at the same time. And, Here comes the importance of a well-designed and structured state police. They play a crucial role in maintaining law and order within their respective states by enforcing state laws, responding to emergencies, investigating crimes, and ensuring public safety. Thereby, they contribute significantly to the overall security and well-being of the citizens within their jurisdiction, while complementing the efforts of other federal security agencies.

The hope is that the government should consider revitalising and re-strategizing both kinetic and non-kinetic security approaches as being implemented by the Office of the National Security Adviser (ONSA). This will not only lead to more successes and breakthroughs; however, more intelligence gathering is needed. Community engagement and direct psychological communication with the bandits should be employed. In community engagement, communities should be made to feel like part of the solution in security management, thus providing intelligence and also acting as watchdogs for security operatives without being endangered. Secondly, the reported ongoing soft approach’ should be sustained, and in direct communication with the bandits, psychological, social media, and artificial intelligence (AI) methods should be greatly utilized. Most bandits and Boko Haram terrorists now also use social media. Therefore, a coordinated effort should be launched by the ONSA and other relevant bodies to recruit individuals who speak the languages of the bandits. These individuals can then send convincing messages to them regarding the disadvantages and dangers associated with their activities, while also highlighting the benefits of adopting a normal lifestyle. This includes attending both Western and religious schools while still maintaining their culture, beliefs, and legal trade inherited from their communities.

Furthermore, radio and TV remain effective tools to reach the bandits, especially with the widespread availability of satellite TV and advancements in solar power technology. This allows bandits hiding in thick forests to charge their phones, watch TV, and listen to the radio and watch satellite TV.

To enhance security for soft targets and rural schools, the government at all levels, along with security agencies and local communities, should collaborate on implementing both kinetic and non-kinetic approaches.

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