Opinion

Someone on Facebook argues that religion hinders countries from developing. I fail to see the connection. Politics is chiefly responsible for a country’s development or lack thereof.

Islam and Christianity, the religions I am most familiar with, do not prevent their adherents from attending school or pursuing any field of study.

My family is, I can confidently say, quite religious. Despite this, we have members who are Ph.D. holders and other graduates. We also have nurses, midwives, and teachers, etc., among us (both members and their spouses).

Qatar, Malaysia, and Indonesia are three good examples. They are “conservative” Muslim countries. However, they are developing on a fast track.

Iran and Bangladesh have some of the highest female literacy rates in the world. Women work in almost all sectors in Saudi Arabia today. The examples are many.

It’s sad our youths are misinformed about religion and modernity. They always look at Westerners’ lifestyles as synonymous with development and civilization. No, they are more than that.

To the vast majority of the Muslim world, Boko is not only halal but essential. Thus, don’t pigeonhole your views. Or rely on some ill-informed writers and sensationalized mainstream media headlines.

May we be guided, amin.

Muhsin Ibrahim is a PhD who teaches at the University of Cologne, Germany and he can be reached via muhsin2008@gmail.com

By Isma’il Hashim Abubakar, PhD

In my previous article, which predated and possibly heralded the public announcement of the voluntary and, of course, short-lived resignation of Shaykh Aminu Daurawa from his post as the Commandant-General of the Hisbah Board, I challenged what many people alleged to be a political romance between the Kano State Government and Murja Kunya, a rising TikToker who achieved notoriety through her lecherous utterances, unblushing gyrations, and licentious dances that not only defy moral codes but also corrupt the norms and values of Muslim society in northern Nigeria.

In that write-up, described by some as extremely blunt and overly radical, I chronicled a brief history of Hisbah and marshaled the unequal clout the morality police institution used to wield during previous Hisbah commandants and the immense sacrifices each of them made, which ultimately reinforced Hisbah and made it the most enduring and impactful religious bureaucracy established by the government since the return of Shari’ah at the turn of the century. I juxtaposed the achievements of Hisbah during previous leaderships against the commitment of the current command under Daurawa and concluded that the cleric was changing the course of how things used to be before his ascendancy as the Board’s head.

This view gains legitimacy through some of the Shaykh’s public confessions that, unlike during his predecessors’, he has modified and limited the ground operations of Hisbah such that he commands his guards to avoid storming and chasing elites, powerful figures, and places owned by influential personalities, while restricting their raids and arrests to the poor and weak masses who have no one to intervene and secure their release. This, to me, sounds counterproductive and explains why Murja Kunya nearly defeated Hisbah after she was arrested and jailed while awaiting trial, before her mysterious escape from prison.

To be candid and honest, Daurawa’s arrest of Murja was a courageous and commendable move, although certainly itself an act of defiance of a theory he formulated, which showed that he perhaps underrated Murja, and that was why he thought she belonged to the class of powerless masses, the supposed target of Hisbah’s wrath.

Meanwhile, the sudden announcement of Daurawa’s voluntary resignation after Governor Abba Kabir Yusuf’s public speech, which Daurawa and thousands of listeners received with dismay and interpreted as an authoritative demoralization of Hisbah, was ironically, based on the development that followed the resignation, a blessing in disguise. This awakened not only stakeholders but also remote audiences to the essentialness of the existence and backing of institutions like Hisbah. Having earlier decried Daurawa’s “soft” approach and selective application of his mandate, his resignation should be welcomed by me and those who have reservations about his policies.

However, like many pro-Hisbah fellows, I ironically found his sudden resignation shocking, albeit trying to live by the dictates of my admonition in my previous essay, thanks to the circumstances through which he almost vacated his seat. I spent the whole day after listening to the short clip of the scholar announcing his resignation, contacting and discussing with friends, and deliberating on who might be the right candidate to succeed Daurawa. Some of the names I heard allegedly being peddled and imposed on the conscience of Governor Abba sincerely scared me a lot.

One of those candidates is even a crony and closest representative of an infamous scholar who almost ignited a war in Kano due to his poisonous and blasphemous preachings before he was finally convicted by the court and is now still languishing in jail. It suddenly dawned on me, as it did to thousands of the audience, that Daurawa’s resignation would hardly lead to the reform of Hisbah we crave and the brave and intrepid posture and outlook that we aspire for the head of Hisbah to wear and maintain. In fact, whoever would have succeeded Daurawa would merely do the bidding of the Governor and avoid unleashing Hisbah’s wrath on people connected with the Governor’s political victory, even if they are as worthless as Murja Kunya.

It was this similar feeling and the fear of the decline of Hisbah’s influence that virtually alerted concerned Muslims to wade into the matter and, at different levels, embarked on calls and campaigns to have an understanding between the Governor and his cleric appointee to recant the resignation and to have a rethink on the position and function of Hisbah amidst growing disappointment at how immorality is holding sway in cyberspace and social media domains within the region. The mission for reconciliation sponsored, led, and facilitated by the Coalition of Ulama in Kano, besides the calls for Governor Abba to make peace with the Hisbah boss that stormed different quarters from various constituencies, has been very fruitful.

Sincere happiness and celebration for the triumph of Hisbah are now the stuff that spectators have to feast on these days, with pre- and post-reconciliation group photographs of the Governor, Daurawa, and the peacekeeping team flooding social media from all angles. Daurawa himself expressed happiness that the worries and reservations he earlier nurtured, which likely but also partly justify his diplomatic approach, will now be a thing of the past since there is a renewed commitment from the government to support, empower, and stand with Hisbah.

Daurawa’s recent efforts to synergize the function of Hisbah, mobilize, and secure more support for Hisbah from various groups and levels of people, as expressed in his public address and illustrated by his recent visits to important arms of government, including the Grand Khadis, are chiefly commendable moves.

The gaps created by Murja’s illegal escape from prison, which will hopefully now be checkmated, and the subsequent resignation of Daurawa all evince the previous lack of a commensurate and strong network that Hisbah ought to have had, which would have made its work easier. With the Sultan of Sokoto, the highest Muslim royal figure in Nigeria; top business moguls; prominent Islamic clerics across different sectarian divides; senior government officials; technocrats; academics and intellectuals; as well as the overwhelming majority of concerned Muslims within northern Nigeria all backing Hisbah and pledging unanimous allegiance to its commandant, the Board now has adequate authority to tackle and contain immorality on a larger scale and without, in the slightest sense, any class discrimination.

There is no better time than now to expand the scope of Hisbah and extend its activities to other Muslim states within the region. Sheikh Daurawa will be a very good asset, particularly as he reviews some of his previous approaches, to spearhead an advocacy movement to institute a unified Northwestern Hisbah command or zonal network, officially and legislatively endorsed by state governments in order to effectively counter the rising challenge of immorality that is spread largely on social media platforms.

The approachability, broadmindedness, and openheartedness that informed Governor Abba Kabir’s swift acceptance and accommodation of criticism and correction have restored some hope to the public of having a governor who would combine the leadership qualities of decisiveness, intrepidity, hard work, foresight, wisdom, and clemency at one time—the principal behavioral dispositions, part of which define Engineer Rabiu Musa Kwankwaso and his longtime political counterpart, Malam Ibrahim Shekarau. These are expected to come into play in Abba’s expected commitment toward and prioritization of Hisbah activities, particularly by reforming the administrative aspects of the Board, by first appointing a formidable governing council peopled with members who will be devoted to their job ahead of considering it a political favor through which to get material gratification. The best pool to draw on will be the same peacekeeping team that ensured the reconciliation between the Governor and Hisbah commandant.

Previous senior Hisbah officers as well will be of great importance as part of the governing council. An upward review of the monthly allowance from ten thousand Naira for Hisbah guards, such that it triples their current take-home pay, will be a visible indication that the Governor is now in full support of Hisbah. The Governor will be wiser if he takes singular caution by distancing himself from the pseudo-cleric he appointed as a religious adviser. The opportunist appointee, who is rubbishing Hisbah’s mission by advising his boss to reward Murja Kunya and integrate her into his cabinet, seems to be on a mission to drag the Governor into an unnecessary but suicidal fight with the religious constituency. With elements like this in the corridors of power, the sudden triumph of Hisbah will remain incomplete unless Murja Kunya faces the severe wrath of the law.

Isma’il writes from Rabat, the Kingdom of Morocco and can be reached via ismailiiit18@gmail.com.

By Salihi Adamu Takai

Kano State Coalition of Ulama comprises the great Islamic clerics of Kano from different sects to promote sanity and peace. The coalition is headed by Sheikh Abdulwahab Abdullah (Imam Ahlussunnah). The clerics, who grouped themselves in the religious effort of making the work of Almighty Allah effective in the state, are very important scholars of impeccable characters.

Kano State happens to be the ancient city in the northern part of Nigeria that is very popular for its religiosity. It is one of the first states in Africa to receive the light of Islam. Many scholars have revealed that Islam was received in the state through Wangarawa and Arab merchants.

The spread of the Islamic religion in the state has made it a very religious city—and the religious aspect has become very sensitive in the state. After some years of the spread of the Islamic religion in the city, there has been the existence of Sufism and other sects of beliefs.

The Islamic reformers played very vital roles in sanitizing the aspects of the religion. They focused vehemently on the teachings. They gave more emphasis to the seeking of knowledge of Islam. This aided the reformation in the religious activities of the State.

The spread of Sunnah came and knocked on every door. The objective of the Kano State Coalition of Ulama is to reform religious teachings to accommodate morality. Despite people having embraced religious knowledge and Western education, there is also a need to reform teaching activities and their adoption.

Sometimes, people have the knowledge, but they need to be guided on how to apply it to their teaching and learning. So, the reformation needs a coalition for its success. It is for the Muslims.

The Coalition of the Ulamas has been intervening in matters of religion. They are very keen on promoting sanity in religious activities. They call for peace—and peace signifies the best way of depicting Islam.

To also achieve the aim of their activities, they refer to themselves as the Coalition of Ulama of Kano. This means they comprise different Ulamas from different sects; from Izala, Qadiriyya, and Tijjaniyya.

The Coalition could also be the source of understanding one’s teachings amongst the Ulamas. The Tijjaniyya Clerics in the Coalition could understand some aspects from those Sunni Scholars.

Moreover, the Coalition led by Sheikh Abdulwahab Abdullah reconciled Sheikh Aminu Daurawa with Governor Abba Kabir Yusuf following their misunderstanding about the conduct of the Hisbah corps. Today, Daurawa has resumed his position as the Hisbah Commandant. This is one of the thousands of achievements of the Coalition. They intervene in every matter that affects the public.

May Almighty Allah continue to support the Coalition in achieving their goals, and may He reward them, amin.

Salihi Adamu Takai wrote via salihiadamu8888@gmail.com.

By Sulaiman Maijama’a

Academics and students in the mass communication field and media practitioners are conversant with this exclusive formula in news writing. But this time, the formula is not here to stand for: What happened? When did it happen? Where did it happen? To whom it happened or who are the people involved? Why it happened? And how it happened? It is here on a reading mission to guide people in cultivating the reading culture and attaining consistency. Thanks to the provision of a defence under Copyright Law that allows plagiarism to be done for teaching, But apologies to Mass Comm scholars for this smuggling!

What does the formula stand for here regarding reading? Let me be zero technical, starting with “why”?

1. WHY READING? This is the first and most important question one needs to ask themselves. What is the reason you read? Nothing is done for nothing, and reading is no exception. If you read without a purpose, you lack motivation and focus. Thus, achieving consistency becomes a mirage.  Different people may read for other reasons;  ask 99 avid readers why they read, and you will likely get 99 different answers. Have you ever wondered why students read harder to the level of spending the whole night when they have exams to take? What keeps them awake and motivated is their purpose: passing the exams. Identify your purpose and nurture your ambition. They are your propellers.

2. WHAT TO READ?  Ideally, people are encouraged to read whatever they can put their hands on — books, newspapers, journals, name them — but those who find reading boring are generally advised to start with good novels. This is because human beings, by nature, are interested in stories. Perhaps that is why our scriptures have numerous stories: the Almighty who created us knows how curious we are. We read stories with ease. Novels, therefore, will put you the foundation upon which consistent reading habits can be built.

On the other hand, what to read sometimes is informed by your interest. Just because somebody reads philosophy-related Literature does not mean everybody must read the same. Some people are more comfortable with numbers than words; some are interested in science, and some want to read anything about entertainment. Once you feel that you read with too much difficulty, it means you either have poor comprehension due to a vocabulary deficiency or lack interest in what you read. Discover your area of interest and read what gives you pleasure.

Also, what to read can be determined by your purpose. For instance, if you read to learn business skills, you already have rich literature. If you intend to learn the art of Public Speaking, you read related literature. You have reading materials on even entertainment. Know your purpose and read what will lead you to achieving them.

3. WHO TO READ? Different authors interest different readers.  Don’t be deceived into inflicting any author on yourself to earn prestige. Read authors whose works you enjoy reading or whose works serve your purpose. Whether or not they are literary giants, they should be your heroes. 

4. WHEN TO READ?  Identifying when your brain functions the best is as important as the reading itself. Is it early morning, in the afternoon, evening or in the night when people are asleep? For me, early morning reading is a blessing. I read and understand stuff easily, and my brain is photographic; I see in my eyes whatever I read during that time. Yours may be different. Discover your best time and use it to the fullest, too.

5. WHERE TO SIT AND READ? We have individual differences regarding this. While some people read more comfortably in an enclosed place like a library or room, others prefer reading in an open place like a garden. While some individuals read-only in a silent place, others comprehend stuff even in a noisy place. When I was in BUK, my reading venue was Kitchen Conversion. How rowdy and noisy the hall was/is surprised many people how I managed to understand what I read. But that had never interfered with my comprehension. That is how different we are. Know yourself.

6. HOW TO READ? Don’t be pressured by people who read 100 books or more in a year. It is possible. They might be quick readers. If you are a slow reader, take your time and maintain your method, even if it means reading a single book in a year, and it doesn’t mean you are not smart. Some people don’t read a book in a year, but you will be surprised if they tell you the volume of literature they read. Read smartly according to your best method.

Best wishes!

Maijama’a is a graduate of Mass Communication from Bayero University, Kano. He can be reached via sulaimanmaija@gmail.com.

By Abdurrazak Muktar Makarfi

The recent departure of Malam Aminu Ibrahim Daurawa from his role as the commandant of the Kano State Hisbah Board left many people reflecting on the complexities of human relationships and the power of forgiveness. However, what followed was a heartwarming tale of redemption and reconciliation that touched the hearts of all who witnessed it.

Malam Daurawa’s decision to step down initially came as a surprise to the community. Known for his unwavering dedication to upholding justice and righteousness, his absence was keenly felt. Yet, amidst the uncertainty, a beacon of hope emerged in the form of a coalition of Kano Ulamas, who saw beyond the surface and recognised the genuine intentions of both parties involved.

The intervention of the Ulamas was a poignant reminder of the strength of the human spirit and the capacity for forgiveness. In a world often characterised by division and discord, their actions served as a powerful demonstration of the transformative potential of empathy and understanding.

For Malam Daurawa, the journey back to his role within Hizba was a humbling experience. Faced with the opportunity to return, he embraced it with an open heart, guided by the principles of integrity and compassion that had always been the cornerstone of his leadership.

As he resumed his duties, the outpouring of support from the people of Kano was overwhelming. Their unwavering belief in his ability to effect positive change was a source of strength and inspiration, propelling him forward on his mission to create a better future for all.

The bond between Malam Daurawa and the people of Kano and the Kano State governor, Engr. Abba Kabir Yusuf, grew stronger through this experience. Their shared journey of redemption and reconciliation deepened their connection, transcending the boundaries of leadership and community.

Looking ahead, Malam Daurawa’s story reminds us of the enduring values of integrity, compassion, and empathy that bind us together as a community. His journey is a testament to the power of forgiveness to heal wounds and the resilience of the human spirit in overcoming challenges.

Ultimately, Malam Daurawa’s story is not just about leadership or politics – it’s about the triumph of the human spirit and the enduring power of forgiveness to bring us together, even in the most challenging times.

Abdurrazak Muktar Makarfi wrote via prof4true1@gmail.com.

By Salisu Shehu 

In Hausa, the word ‘Murabus’ simply means a former or one-time leader. Such a person would either have left the leadership position by duly completing his tenure or removed in some way before finishing the period for his stewardship. Malam Auwalu Bello Jigirya was a one-time Amir of the Muslim Students’ Society of Nigeria (MSSN), Kano State Area Unit (KNSAU) from 1995-2001. 

Since 2001 to date, the word MURABUS has become a daily pronouncement in the MSSN/KNSAU family. It was a respectful and humourous reference to Auwalu Jigirya after he handed over the mantle of Amirship to Malam Ado Garba Yankaji in 2001. MURABUS soon became a household name for Jigriya, and it resonated within the MSSN circle in Kano State. 

Whereas MURABUS means retirement or dethronement, as explained above, it means something different in the case of JIGIRYA. Rather than the ordinary sense of stepping aside, it was for JIGIRYA a metaphor for steadfastness, doggedness, resilience, selflessness, and sacrifice, ornamented by tolerance and forbearance. Instructively, Amirs before and after him held the Amirship and stepped aside, but he was the only one graciously crowned ‘MURABUS’. 

JIGIRYA presented a striking trait rarely found in people. He was a very humble person yet courageous. He would be decorous to those apparently senior to him but would also unrelentingly muster the brevity to advise them when they erred. He always had a demeanour of raw honesty, and frankness imbued with a permanent character of humour and conviviality. 

You would never get bored staying with him. He was, in the KNSAU family, in terms of humour and joy, a natural successor to the late Baba Alhassan Ibrahim Dawanau of blessed memory, who would always play the grandpa, entertaining the brothers and giving some relief that clears away monotony and tension when the situation started getting tough and stressful. To the younger ones, he was a friendly, cheerful, amiable, accessible, and easily approachable mentor. 

Since our adolescence, we grew up together in the Kano State Area Unit for nearly four decades. He was the Amir when I was the Director of Education at Al-Muntada al-Islamy Trust. That was when I started getting to know him at a closer range because Al-Muntada supported the KNSAU MSSN immensely. Not surprisingly, because of his down-t-earth mentoring style, when those younger ones established the ALHASSAN IBRAHIM DAWANAU COLLEGE OF HEALTH SCIENCES AND TECHNOLOGY, Malam Auwalu Jigirya made it to the list of the members of the BOARD OF TRUSTEES of the College. 

We, however, became closest in the last nine (9) years when we worked together in the Islamic Forum of Nigeria. He was a strong pillar in our Local Organising Committee of our Annual Ramadan Lecture and IFTAR RELIEF SCHEME. Not only punctuality and commitment made him a strong pillar of the Committee. It was also because of his dependability and reliability in terms of honesty, trust and probity. He was one person on the committee to whom I would never hesitate to hand over the budget for purchasing food items for the IFTAR RELIEF PACKAGE and would go to sleep. One would not be afraid of failure or fraud. 

As an attestation of Jigirya’s leadership character, the Executive Council of the Islamic Forum unanimously approved his appointment as the Secretary of the Caretaker Committee of the KANO State Chapter when its exco was dissolved nearly two years ago. 

In both the Kano State Area Unit (KNSAU) of the MSSN and the MSSN and the Local Organising Committee of the Annual Ramadan Lecture of the Islamic Forum of Nigeria, we will miss not only the person of Malam Auwalu Bello Jigirya but will seriously miss his loveable characters In all In described In above In. Our greatest solace is that we will have dozens of encomiums on his praiseworthy behaviours with which we will keep consoling ourselves. 

As we keep showering those praises on him, we are sure, as was said by our Beloved Prophet (SAW), we will be “the witnesses of Allah to him on earth”. 

Allahummaghfir lahu warhamhu warhamna ba’adahu wa’anta Khairul ghafireen.

Salisu Shehu, Vice-Chancellor, AL-ISTIQAMA UNIVERSITY, SUMAILA, can be contacted via sshehu.edu@buk.edu.ng.

By Haruna Chiroma

Before the advent of the internal combustion engine, imaging two horses engaging in a conversation about the era of internal combustion engines. One of the horses envisions a transformative job landscape with new opportunities, while the other horse opposes the idea, seeing it as a potential threat to their relevance in transportation and a possible complete displacement from the realm of transportation. Horses have no position in the post internal combustion engine era. That is my prediction for the future of the movie and music industries in Nigeria.

The Nigerian movie industry is notably divided into two main sectors: Nollywood, primarily representing movies from the southern region and Kannywood, which focuses on movies from the northern region.

In the music industry, songs are typically sung in English, Hausa, Igbo, and Yoruba. Both the movie and music industries are currently confronting the looming threat of collapse due to the disruptive impact of AI innovations, inventions, and discoveries.

The process of writing movie scripts by scriptwriters is time-consuming and varies in duration depending on the complexity and proposed length of the film. It can take anywhere from two weeks to three months to complete the initial draft before further refinement. However, with the advent of AI tools like ChatGPT, scriptwriters can significantly enhance their productivity. By utilizing ChatGPT, writers can expedite the scriptwriting process, potentially reducing the time required from months to just one or two days for complex movie scripts.

The movie industry is on the verge of collapse in the near future with the emergence of generative AI tools capable of generating video from written text. In the near future, traditional methods of movie production may become obsolete. Instead of the laborious process of location shooting, hiring actors, coordinating camera movements, applying makeup, arranging logistics, etc. a movie script written by scriptwriter can simply be fed into a text-to-video tool converter. This innovative technology will then generate a movie video representation of the script, revolutionizing the way movies are created. The tool comes equipped with video editing features, enabling users to fine-tune the video to match their requirements. The process that involves many people with different expertise working from different perspective may likely require between 2 – 3 people instead of the large number of people required in the traditional process of movie production.

Recently, OpenAI unveiled Sora, a text-to-video conversion tool, garnering widespread attention from mainstream media. This development prompted a filmmaker in Hollywood, Tyler Perry to suspend his 4 years $800 million planned movie production studio expansion arguing that Sora will eventually impact every aspect of the movie industry and jobs in the entertainment industry.

In an intriguing development, yet another valuable AI tool for video translation has emerged. This tool enables users to translate their videos into different languages such as Dutch, French, Arabic, Swahili, Chinese, Malay, and more. By doing so, the movie video creators can extend their reach beyond Nigeria and cater to audiences across Africa, Europe, and Asia, thereby expanding their potential viewer base to a larger and more diverse audience.

A deepfake movie can be produced by using the faces of renowned movie stars from both Kannywood and Nollywood, eliminating the need for these actors to physically appear in any physical location. The movie developer only requires the consent of the actors to use their faces in the deepfake video, adhering strictly to ethical guidelines in the creation of deepfake content. With these permissions in place, a movie can be crafted featuring the prominent actor(s) as the central characters, offering new possibilities in cinematic storytelling.

These emerging concepts pose a significant challenge to the movie industry, making it increasingly difficult for the traditional model to sustain itself. This trend mirrors the significant decline or almost collapse witnessed in industries such as landline telephones, photo shops, and magnetic tape, suggesting that the movie industry may face a similar fate of eventual collapse to the changing landscape.

Already the adult content industry is facing tough competition from deepfake adult videos generated by AI tools. Recently, several dedicated platforms have emerged, exacerbating challenges for the traditional adult movie sector. These platforms are attracting millions of visitors, with one particularly renowned platform drawing over 17 million viewers monthly. Typically, the platform features short deepfake adult content videos as teasers, enticing viewers to access the full content elsewhere.

While the short videos span various platforms, the primary one serves primarily for advertising and provides links to other platforms where complete videos are available for purchase.

The proliferation of deepfake adult videos has led to a surprising revelation: these videos are not freely accessible but are instead sold in dollars, accepting payments via credit cards, debit cards, or cryptocurrency. This burgeoning industry has now become a multimillion-dollar enterprise. For anonymity and ethical reasons, I intentionally omitted specific platform names to prevent further traffic influx.

This discourse underscores a poignant observation: the inevitability of the movie industry’s potential decline due to the transformative impacts of AI research. In January of this year, a deepfake pornographic image featuring a celebrity, Taylor Swift surfaced on various social media platforms. The video quickly gained traction on X (formerly Twitter), spreading rapidly like wildfire and amassing over 47 million views in less than 24 hours. Despite ethical considerations, many X users shared the video extensively before it was eventually removed and searching for the image was blocked by X. I foresee the collapse of the adult content industry in the next 3 years with the deepfake videos taking over.

In the music industry, numerous AI tools for music generation are currently in various stages of development, testing, or initial release. For example, MusicLM, an AI tool developed by Google, is designed for composing music and has shown promising capabilities in generating music.

Currently, an advanced version called MusicFx is undergoing testing in Google’s test kitchen before its public release. Users can simply prompt ideas into the music tool, and it will automatically compose the music. This advancement suggests that the future of music composition may require fewer people, as one individual can prompt the tool with ideas to generate music without the need for multiple collaborators.

Another tool is Suno V3, it generates music from text easily. Therefore, the music industry is at the verge of facing stiff competition and eventual collapse of the industry from these revolutions from AI.

Haruna Chiroma, Ph.D. Artificial Intelligence University of Hafr Al Batin, Saudi Arabia, freedonchi@yahoo.com.

By Zayyad I. Muhammad 

The rising prices of foodstuffs and the general high cost of living are global things. Nigeria is not immune to that; however, the case seems different because of our poor basic infrastructure in roads, education, healthcare, security, and communication. Moreover, traditional solutions from established sources appear ineffective, prompting consideration of alternative off-the-shelf solutions.

The masses are looking at the governments at the federal, state, and local levels. In particular, many Nigerians criticise the federal government due to the removal of petroleum subsidies and the decision to float the Naira.

Some short-term measures to tackle the current hardships are the following: the government should engage in healthy discussions with farms-produce marketers and large-scale farmers. 

These two groups have significant stocks of foodstuffs in their warehouses in many locations, especially in the north. The government should engage them in purchasing their farm produce mutually beneficially (without imposing prices on them). The Presidential Order to the National Security Adviser (NSA) Nuhu Ribadu, the Inspector General of Police (IGP) Kayode Egbetokun, and the Director General of the Department of State Service (DSS) Yusuf Bichi to work with governors and go after those hoarding foodstuffs is a right step, but it is not a silver bullet; in fact, it’s an intricate issue—how do you differentiate between foodstuff hoarders and large-scale farmers and legitimate farm-produce marketers who have large warehouses where they keep their commodities before distributing them to other parts of the country? Including supplies to humanitarian agencies 

A healthy engagement with legitimate farm-produce marketers and large-scale farmers is a simple and feasible solution to the soaring food prices. 

After purchasing the foodstuffs in large quantities, the government can package them into 2, 3, and 5 kg bags and resell them to the masses at affordable rates throughout all the local government areas (LGAs).

Bulk purchases by individuals or groups should be discouraged. Ward levels, markets, and schools can serve at the reselling centres. In addition, politicians should be off the resell team, and no one should purchase more than 10 kg since the target is the common man looking for daily meals. This is workable if the government truly wants to reach low-income people.

We should put it in our minds that, generally, the prices of foodstuffs shouldn’t have gone through the roof in the north, but what is currently happening in the north is that our farm-produce—rice, corn, millet, beans, etc.—is being exported to neighbouring African countries due to the weak value of the Naira. Naira is cheaper for buyers in nearby countries, while farm-produce marketers and large-scale farmers in Nigeria are making substantial profits. The high cost of logistics, illegal taxation, and checkpoint corruption are also major factors contributing to the high prices of foodstuffs. 

The above solution is a short-term measure; however, the real practising dry-season farmers should be directly supported to sustain it since this is dry-season farming time. They can be supported with solar-powered pumps, fertilisers, seeds, extension services, pesticides, etc. This will further increase food production. It also increases the popularity of the government, including reducing tensions and insecurity in the country. 

On the other hand, we must tell ourselves the truth: no programme or project can help the government sustain social order without factoring the youth into the equation. The Bola Tinubu government should devise a means to create some quick, productive jobs for the massive youth in the country. 

The federal government can launch job creation and empowerment programmes targeting young people and women in the following areas: agriculture, technology, entertainment, trading, and SME support and vocational training and support on welding, fashion, carpentry, home decoration, make-up, lucrative northern traditional cap making, etc. 

Agriculture: This should be divided into two segments: big and small. A group of graduates should be formed into “agribusiness entrepreneurs.” Then, the government should provide them with land, offer all the necessary extension services, and provide collateral or security for financial institutions to make the necessary funds available. This will promote the true generation of wealth through agriculture by young people. Secondly, women and young people rearing poultry, snailery, fish, etc., at home can be supported by providing highly subsidised feeds and more training on new techniques.

In technology, many young Nigerians are into coding, cryptocurrency, data processing, phone and computer sales, repairs, etc. The government can commission private sector firms to, on behalf of the government, train, equip, and provide capital to young people in this area. 

Another way to create productive jobs for young people is in the creative industries. For some talented young people, all they need is publicity through the correct medium. The government can employ advertising and marketing firms to promote selected talented individuals nationwide. Many young people are now involved in trading both online and offline. They can be trained, provided with additional capital, and promoted.

The government should avoid the usual government bureaucracy. A firm should be contracted to design the job creation programme. Then, the firm should also employ other responsible and resourceful firms to implement the programme across the country. Thus, the government will only deal with one firm, ensuring professional services are offered in implementing the programme.

The government can explore various avenues to secure quick funding for implementing this programme during these challenging times. Firstly, the Federal Government and its Ministries, Departments, and Agencies (MDAs) can leverage their underutilised assets, such as scrap assets, derelict buildings, abandoned structures, and damaged movable assets nationwide. Identifying, valuing, and disposing of these assets could generate substantial revenue for the programme implementation.

Additionally, the government could consider issuing special bonds and tapping into pension funds under the management of Pension Fund Administrators (PFA) and Pension Fund Custodians (PFC). Exploring partnerships with international donors and foundations, particularly in the Middle East and Asia, could provide valuable funding opportunities, especially with expert guidance.

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

By Salihi Adamu Takai

The recitation of the Glorious Qur’an is beyond anything people can think of or guess how it is limited in terms of positivity. It is everything and beyond. Yes, it is indeed! In addition, the rewards for its recitation are granted based on letters. Each letter recited in a verse is worth 10 rewards, and the rewards multiply.

The recitation of the Glorious Quran is the food that satisfies people to the ultimate satisfaction. It gives satisfaction to those reciting it day and night. While reciting it, the reciter gets satisfaction from it for his/her satisfaction in the thing he/she comes across. Through it, a Muslim can understand the blessings of Allah for all of humanity on Earth. Allah’s creatures were explained. The lives of our ancestors were told; how they lived on Earth before us. This explains the Oneness of the Lord, Almighty Allah.

The recitation of the Glorious Quran makes Muslims live peacefully, and their hearts find peace and composure. The beautiful recitation of the Glorious Quran heals the heart of anger. It does away with agony and temper. The Quran has explained this in Chapter 13, Verse 28: “Indeed, with the remembrance of Allah, hearts find peace.”

When a person starts reciting it, their attention becomes focused on the Almighty Allah and His words. Listening to the words of Allah is the best thing people can do to gain composure, and its recitation gives you everything and draws your heart to Him. You become happy. The world remains peaceful and harmonious for you as you begin reciting it. Therefore, do not stop reciting the Quran. It is the best thing to help you achieve everything on Earth.

Have you been in a dilemma or limbo? If yes, have you recovered? If not, you can recover from any kind of limbo by reciting the Quran. Keep reciting the Quran. It will help you recover and make you happy all the days. If you can’t recite it, listen to it online. There are different recitations of the Quran available online. Go to your Play Store and download it, and keep listening to it offline or online. It is, of course, the best medicine undiscovered by physicians!

Salihi Adamu Takai wrote via salihiadamu8888@gmail.com.

By Aisha Musa Auyo

Men’s preferences for women change with age, exposure, and income. What a man wants in his 20s will differ from what he wants in his forties. The woman he can afford at his first marriage will be different from the woman he would love to have in his midlife, especially in abubuwa na shigo masa. This is why we advise our fellow women to evolve with their men. 

This post is about men. I’ve written a lot for women and about women. It’s your turn now, especially since no one takes time to tell men what is required of them to keep their marriage going. The expectation is that a woman should keep her marriage. The reality is that it takes a husband and wife’s combined efforts to keep the marriage going.

My brother, know your woman can not be what you want without your support. Here, support means emotional, financial, and social support. If you marry a woman with minimal educational qualifications and you go ahead and add degrees without carrying her along, you are naturally creating a gap in your relationship. 

If you are always travelling within and outside your country, without her, she will be left behind in experience and exposure. 

If you are getting a lot of money, changing your wardrobe and perfume collections, and not doing so for her, she will soon be too local for you.

Know that the fine, educated, and brilliant lady you are eyeing and admiring is like that because someone invested in her. Someone allowed her to grow. Someone trusted, invested, and supported her. Good soup, they say, ‘na money me kam.’

Building meaningful connections with women, akin to nurturing a plant, involves investing time, energy, and resources. Just as they blossom with care, women flourish when given attention and support. It’s important to recognize the value of financial care, pampering, and spoiling in fostering a strong and vibrant relationship.

Let me start with these two hadiths.

Our Prophet, Muhammad, peace be upon him, said, “When a Muslim spends something on his family intending to receive Allah’s reward, it is regarded as Sadaqa for him.”

Allah’s Apostle said, “Allah said, ‘O son of Adam! Spend, and I shall spend on you.”

I don’t want to start listing the basic things a woman needs from her man because not all fingers are equal, and what is basic to one family may be a luxury to another. 

But a lady generally needs peace and care to look good and be happy. Everyone can afford that, huh? 

To chat, tease, and play with her is hard for some men. To acknowledge her efforts, praise her, pray for her, and engage in a meaningful, deep conversation with a wife is a big deal to some men. Watching movies with one’s wife, taking her out, travelling with her, or spending quality time with her is impossible for some men.

On nutrition, a good and balanced diet is the number one responsibility of a husband. A husband should spend on his family depending on his pocket. Don’t give her garri and Garau-Garau, then order shawarma, basmati, and tiger nut drink for yourself from Auyo’s Cuisines. Buying grains only and leaving her to cater to the remaining ingredients is wrong. Sometimes, the ingredients for food preparation cost more than the grains. 

Body care essentials like soap, pads, deodorants, perfumes, hair products, and clothing are non-negotiable. If you have the resources, give her money for a good skincare routine, spa treatment, gyaran jiki, salon, manicure, pedicure, etc. 

Normalize buying clothes more than two times a year. Give her money for nighties, underwear, comfy wear, and pyjamas. A woman also needs hijabs, veils, laffayas, and abayas. Everything I listed here has prices that vary with one’s income, dan Allah a kamanta.

In education, a woman needs to update and upgrade her Islamic knowledge, Western education, and socialization. The world is changing and evolving in the blink of an eye. If she’s stagnant in these areas, she might not be well-equipped to raise your kids and be the wife that you need.

Aisha Musa Auyo is a doctoral researcher in educational psychology, a wife, a mother of three, a homemaker, a chef, and a parenting/relationship coach. She can be reached via aishamuauyo@live.co.uk.