Opinion

By Umar Farouk 

Power brokers and political gladiators begin to fracture the peace and unity of Jigawa State and polarise its youths for their personal interests and idiosyncrasies. This challenge is further compounded by a misguided view of amalgamation by some segments of Jigawa as more of a historicized occurrence without any barefaced or hidden advantage to the state; a mindset that further promoted deliberate demonstration of impunity, as well as superiority by one group or zone against the other.

But to dramatize this superiority complex, the point people did forget is that never should one be so foolish to believe that you are stirring admiration by flaunting the qualities that raised you above others. By making them aware of their inferior positions, you are only sowing the seed of bitterness and envy that will hunt you back in ways you might not imagine.

Regardless of what others may say, it has plundered the socio-economic affairs of the nation to a sorry state; an occurrence that stems from an unknown leadership style described by analysts as neither ‘system nor method based’ without anything exemplary or impressive. While this appalling situation unfolds in our political space, the global leadership stage is littered with telling evidence about leaders that have demonstrated leadership sagacity and professional ingenuity that our leaders have refused to replicate their resourcefulness on our shores.

Having discovered the challenge threatening the continued existence of Jigawa State, it becomes imperative to say that whatever might be the failure, we must as a state begin to return to where we came from and what we were known for. But whatever measure we may want to use in tackling this challenge can only succeed if it probably puts in place steps that will guarantee leadership restructuring.

Catalyzing the process of building the Jigawa of our dreams that is laced with good leadership will among other demands require sincere and selfless leadership, a politically and economically restructured polity brought by the consciousness that can unleash the social, economic and political transformation of the state while rejecting the present system that has bred, inefficiency, a primitive capital accumulation that socially excluded the vast majority of our people.

Above all, to completely put things right, the state government must recognize our position, for Jigawa to be a society of equal citizens where opportunities are equal, a personal contribution is recognized and rewarded on merit regardless of town, zone or political affiliations.
The best hope we have is to use the 2023 general elections to stop politicians that cannot draw a distinction between politics and leadership. And in its place, enthrone leaders that will align their aspirations with the people and compel leaders to stick to their campaign mandates, preventing them from reneging when elected into power. 

Yes, politics and politicking are about the quest for power. Indeed, one of the major attributes of politics is the acquisition and devolution of power. In a democracy, one of the recognized processes of getting representation and power is through an election. The purpose of an election is to get power. Thus, any person or party desirous of electoral victory must carry the electorates along by effective stakeholders’ engagement which includes consultations, program exposition; interest aggregation and consensus building which among other things is for the purpose of ensuring equity and allaying fears of oppression and domination.

No doubt, the issue of power devolution has been a very knotty issue in Jigawa state politics. Similarly, zoning as a tool for power-sharing has been a very contentious one. The major advocates of zoning or rotational leadership are the people from Hedejia Emirate Zone. Thus, the canvassing for power shift should demonstrate and implement it in their zone.

For me, the concept of zoning or power rotation may sound mossy, and it may not be ideal for our situation fraught with fear of domination, distrust, apathy and immaturity.

Democracy is about people, their representation and not power-sharing. It may have many variants depending on the people, their culture, history and political ideology.

Clearly, adopting zoning practice may not eliminate the monolithic over-centralized system that brings tyranny, mediocrity, impunity and a winner-takes-all mentality among other things. Carrying everybody along will reduce apathy – something that has been identified as the bane of our local politics. I must advise that as a matter of necessity, we should eschew the if-not-my-zone-nobody-else-should-lead mentality and work for the success of Jigawa State.

Our people must shun disunity, disorganization, sentiment and politicians who once they get into office would bring unprecedented hardship, chaos and hopelessness. As I believe, we all want, hope and pray for one thing – a state where peace, stability, fairness, equity and love shall reign supreme.

May Almighty Allah Bless Jigawa state, ameen.

Umar writes from Jigawa, he can be reached via 08081058283.

By Aliyu Muhammad Aliyu

Nation-building and community development require the involvement of all stakeholders from all walks of life. The fairs of knowledge and experience from the elderly and zeal and energy from the youth are necessary to achieve any goal. The two categories of patriotic citizens have one thing in common: their and dear ones’ future.

The elderly used to be like the youth with all sorts of dreams, but through experience, they experimented in life to differentiate between what worked from unrealistic emotions. They belong to and master the second industrial revolution powered by crude oil, which replaced the first industrial revolution powered by coal, and is still relevant although in its twilight. Their presence is necessary for effective policy implementation since we did not yet change much. Their generation is still relevant, especially for guiding and checking the excesses of what their youth counterpart would bring with the hope to be realized.

Likewise, the youths’ presence is necessary because of their eagerness to see their world as a better place to enjoy as it used to be for the elderly, having had enough stories of the good old days they never witnessed and long for. Moreover, they are the masters of the third industrial revolution of renewable energy and data the world is turning towards. Therefore, they should be mainly involved in the legislation of all policies because they generally see the future more vividly and better.

To think of getting rid of the elderly and replacing them with the youth is very dangerous. Youth never made it alone in history. An example of young leaders like Alexander the Great shouldn’t delude anyone. At his time, life expectancy was about thirty-five years. Leading at around thirty years of age meant that he was in the category of elderly persons with the required experience of his time to govern.

Unpatriotic elderly leaders, despite what the nation did for them, were ungrateful. They destroyed its future leaders by denying them the basics of what it takes to be productive citizens by looting and amassing wealth allocated for their descendants that could not exhaust under regular human consumption. Despite that, they act like parasites, harming the nation in a way it will remain in existence for them to continue milking, probably due to their tactical foresight and limited exposure to globalization.

On the other hand, young people have great energy, hopes and dreams, exposure and highest order hedonists and showy. Power in the hand of those with such potentiality without orientation will undoubtedly be catastrophic that will probably bring an end to the great home of black man, just like how virulent pathogens destroy. Moreover, they might squander the whole treasury on exorbitant trademarks of designer clothes, cars, mobile phones, hotels and girls for their pleasure. Therefore, we must avoid both for the betterment of the country.

Division of labour is as necessary for success as the involvement of the two categories of patriotic citizens in good leadership. Of course, a certain amount of all the categories should be present everywhere. Still, more youth should be in designing policies that will tie the present for the future prospects while more elderly should be in supervision of their feasibility and regulation and ensure their effective implementation.                  

Aliyu Muhammad Aliyu wrote from Kano via amabaffa@yahoo.com.

By Aminu Nuru

As a man of God in power, Pantami has been anticipated to promote justice and fairness to all, doggedness in executing the rule of law and consistent due process while amicably working to advance his ministry. Unfortunately, however, some of his decisions, actions and inactions shatter this goodwill, clearly undermining what he should – or was expected to – represent.

Given the above, it is fair to say that Pantami’s reputation as an ambassador of the faithful and clergies in the corridor of power is being tarnished and marred with shameful inadequacies that are not worthy of emulation. From the onset, it is important to state that some of those rumpuses may not be disassociated with Pantami’s status of being the first Imam of Jumma’a cum notable Islamic cleric to be a member of Nigerian’s apex council of power execution. However, some of them are avoidable if he had approached and dealt with specific issues differently and wisely.

Barely a few weeks after his appointment as Minister, Pantami’s name began to trend in what seemed to be his first scandal in office. Pictures of some luxurious apartments were shared on social media with the allegation that he owns them. Perhaps, other Ministers occupied better, polished and more luxury apartments, but nobody cared to nail them down for their exotic preferences despite being in the same shoes as him. This should tell Pantami that his colleagues may be excused and get away with so many other things while he would not. This is obviously because of his antecedents as an Islamic cleric.

One would think this politically-driven furore would be an eye-opener to Pantami and should guide his future decisions and endeavours henceforth; it should dawn on him that things will never be the same for him again; that certain things about his life and that of his family, relatives and even close friends would be twisted and become a source of gossip on the cyberspace from now. Therefore, he should thread carefully

But Pantami appears not to appreciate the complexities of his new reality. If not, why would someone as blessed as Pantami allow his name to linger in a scandal of dubious professorship appointment (promotion) by the Federal University of Technology, Owerri? Let’s assume that the fuss generated by the position is a work of his foes and mischief-makers, and there’s nothing wrong with it. Still, the ensuing controversies are not suitable for his image as an Islamic cleric.

It is such a shame that a man of his calibre would allow his love for title to overshadow his conscience. If I were Sheikh Pantami, I would get rid of this appointment to save what remains of my image. And after my tenure as minister, I will go back to university to become a legit professor, proving my capability to be one. But because of what seems to be an untamed ego, Pantami will not succumb to the voice of ethical and moral principles and do that. On the contrary, he remains adamant and shows no sign of withdrawing the appointment sooner or later.

The Academic Staff Union of Universities (ASUU) opposes the appointment vehemently. But, in what seems to be a reprisal move to frustrate its struggle, NITDA, an agency under Pantami’s ministry, discredited ASUU’s proposal of UTAS. This came after NITDA’s earlier proceedings showed that UTAS passed the integrity test with 93% aggregate.

In another twist, Pantami’s Ministry of Communication and Digital Economy fails to complete its initiation of NIN-SIM enrolment and verification, which should curtail digital-related crimes in the country. This single policy, if fully executed, will be one of the most significant legacies of Pantami’s stewardship. Yet, just this morning, several media outlets reported that the exercise, which deadline was earlier scheduled to be January 2021, has been extended yet again for the tenth time. Again, this shows weakness and a lack of political will and patriotism.

Before coming to office, nobody would believe that Pantami would be engaged in an unfortunate political twist like this. It is now clear that Pantami is becoming more partisan and a career politician; his status as a strict technocrat in the corridor of power has noticeably changed now. In fact, political moles carrying his posters which bear the inscription “Digital 2023”, were sighted at the just concluded national convention of the All Progress Congress (APC). It will not be a surprise if Pantami contests in the forthcoming general election.

While it is within his constitutional right to do so, he should bear in mind the embodiment of the institution he represents and the challenges ahead. He should know that he is in politics and public service to set, among other things, precedence for others to follow. I hope that he will face, manage and swallow the bitter taste of politics with wisdom, courage and ethical and moral principles. I hope that his decision and indecision will not further generate unfortunate controversies. I hope that he will remain steadfast to his religion while promoting the rule of law, due process and good governance for Nigerians.

Aminu Nuru wrote from Bauchi. He can be contacted via aminuahmednuru@gmail.com.

By Aminu Nuru

Isa Ali Ibrahim Pantami’s odyssey into public service, and mainstream politics in Nigeria by extension, is so far filled with notable controversies that muddy the stream of his public image despite being received and welcomed with a reservoir of goodwill and optimistic anticipations by many Nigerians.

Although some people may argue that, before Pantami’s appointment to public office, there were members of the Federal Executive Council (FEC) equally knowledgeable in the matters of Islam and could be regarded as scholars in their own rights. Still, the fact is that both Mallam Aminu Kano and Senator Bello Maitama Yusuf made a name for themselves in politics and public service before Islamic scholarship and preaching. Or, to say it better, the duos are more widely known for their political engagements than anything else. Thus, they were seen as full-time politicians in the public eye. While Pantami, on the other hand, got his fame strictly from Islamic teachings and discourses.

Therefore, Pantami is a trailblazer who pioneered a cause in Nigerian polity – a revolution of Islamic clerics from Northern Nigeria joining national politics and public service. This position naturally accords him the status of a role model for subsequent clerics from the North that are willing to join public service in the future.

Though preaching and propagation of Islam would have played a role in Pantami’s rise to prominence and subsequent appointment into Nigerian public service, the controversial minister, to be fair, has demonstrated some degree of competency and seems to be averagely prepared, to say the least,  to the job he has been offered as the Director-General of NITDA  and later Minister of Communication and Digital Economy. In the same vein, he has also recorded some achievements so far. Unfortunately, however, a series of controversies are beginning to overshadow these achievements, which are at the same time complicating his polity. Still, some of these complications may not be disconnected from his past. On the contrary, they could be best appreciated if one revisits and analyses the context and content of his previous preaching vis-à-vis the atmospheric politics of the time.

Efforts to corroborate the exact date Pantami made his debut into the realm of Islamic preaching in his first preaching base – Bauchi – proved abortive. But what is certain was the unique style he adopted in delivering lectures, Tafseer sessions and Friday sermons, which promptly endeared him in the hearts of the local audience.

In the early 2000s, most Western-styled educated Muslims were looking for a fresh voice in Islamic preaching and seemed to be tired of the “oldies” and their archaic modus. They wanted something different and were eager to access the new approach that analyses and interprets contemporary issues from Islam’s perspectives. They were looking for an Islamic preacher to address and speak to them in the manner and tongues they would align and reason with. A preacher that could, for example, scrutinize the EU’s foreign policies and the US invasion of the Middle East and validate his points with the verses of the Holy Qur’an.

In Pantami, they saw the exponent of those ideals. This was due to his ability to demonstrate basic knowledge of global politics, international relations, and science and technology through the lenses of the Quran and Hadith. In addition, he commanded a very good English Language (a rare talent among Islamic clerics at the time). He exhibited a charming oratory skill sauced with puritanical diction – a personal endowment and enchantment that he consciously or subconsciously deployed to arrest, startle, and move his audience. The eloquence with which Pantami delivered his sessions was what stood him out among his contemporaries. Consequently, Pantami became the darling of Muslim populations in Bauchi and beyond for this and other intellectual traits. The Western-styled educated populations saw a 21st-century Islamic cleric of their dream in his shape.

As an influential preacher with access to grass-root populations, his pulpit echoed a dissenting voice against the government of the day. He was explicitly critical of PDP’s government at both the state and national levels and openly promoted the presidential ambition of General Muhammadu Buhari (GMB). It is on record that Pantami was not the only cleric to uphold the candidature of GMB via his pulpit; other clerics had also promoted him with equal conviction. However, Pantami’s open romanticism and penchant for the General were so extreme that when his old “friend” – Governor Isa Yuguda – fell out with Buhari’s ANPP and decamped to PDP, Pantami was not reluctant to denounce this move. Therefore, he launched out series of attacks and criticisms of the Yuguda administration in his Friday sermons (despite being a back-door “friend” of the Yuguda administration).

In an article titled “Nigerian Politicians and Hypocrisy”, Pantami wrote: “I do not know a profession anywhere in the world that is full of professionals who fulfil all the characteristics and signs of hypocrites aptly described by our infallible Prophet like Nigerian politicians in the corridors of power, particularly the companions of the largest, and probably the most dangerous party in Africa (PDP)” (Premium Times, 2012).

Nobody felt Pantami was not doing the right thing among the population. He was even celebrated and eulogized for his vilification of the PDP’s government and support for GMB. His effort was appreciated as a selfless service to the poor masses. He was practically dancing to the bits of the society. Naturally, this created a public image for Pantami – an image of an honest Islamic cleric who told the truth to power (PDP’s government?). 

Considering this background, it is not entirely out of sight if some groups work to step back on Pantami’s toes now that he has been appointed a Minister of the Federal Republic of Nigeria. They would not also relent to feed him the same bitter pills of politics through (de)constructive criticism, malice and deliberately cooked scandals. Therefore, it is not a surprise if, for example, some pundits dug into his past utterances to make the polity difficult for him now. Or it is not least expected if some of his critics alleged that he used the garment of Islamic preaching to reach where he is now – an allegation echoed loudly by his fellow preacher and former neighbour in Bauchi. This particular preacher believes that Pantami is not worthy of being considered an Islamic cleric simply because he did not attend any Islamic school.

This allegation could be dismissed as sheer envy, especially as it comes from a fellow Salafi cleric who does not hide his aspersion of the minister. Reputable Islamic scholars have, time without number attested to Pantami’s intellectual prowess and competence in Islamic scholarship. Besides, altogether, he has tackled those accusations cleverly by not quitting the teaching of Islam even after being appointed a Minister.

The accusation that may have firmly stood is how Pantami’s pulpit swiftly changed from being a pro-people voice to one with less interest in the matters of governance and the governed. There’s no more dissent voice against the government. Even the choice of his texts for his ta’alims at Annur Mosque were deliberately strategic in the sense that their content analysis and commentary of moral truth and calls for proper conduct may not be extended explicitly to subjects within the present government. From their titles, both Kindness to Parents and Kindness to Relatives and Loved Ones would surely give a soft landing for anybody willing to avoid activism in his preaching.

His defenders may argue that Pantami now has unlimited access to the government. Therefore, he can channel his grievances privately, but the atrocities for which he vilified the previous government have also been committed, doubled and tripled by the present administration. Morality demands that he does more than voice his anger privately, considering his earlier vituperation.

One would think he will not hesitate to relinquish anything that has to do with this administration to demonstrate his unreserved solidarity for the masses. But, unfortunately, Pantami – an erstwhile vibrant advocate of good governance – is not the man to surrender power for posterity. Therefore, while it may not be the wisest decision to leave the government to demonstrate his pro-masses stand, Pantami should do better in making patriotic moves decisions no matter whose ox is gored. He could do that while avoiding avoidable controversies and political tussles that may tarnish his image and the institution he represents.

Aminu Nuru wrote from Bauchi. He can be contacted via aminuahmednuru@gmail.com.

By Musa Kalim Gambo

Before this kidnapping, banditry, and terrorism got to this scary stage, I consider(ed) Giwa my favourite and adopted Local Government in Kaduna State. This is a place where I have the largest number of friends in Kaduna State; many of these friends have come to assume the status of brothers to me. Not long ago, I visited Giwa frequently, almost weekly.

Now all things have changed. Giwa has become an epicentre of kidnapping and terror attacks on innocent individuals. Criminals attack people at home and on their farms; kill and abduct for a huge ransom. In the past few weeks alone, the rate of this criminality has intensified geometrically. Due to this tragic development, some villagers have been forcefully displaced. They have had to migrate to the Giwa town, which is relatively safer than their communities. About 3,000 of these displaced persons now take refuge in camps in Giwa town, Marabar Yakawada, and Yakawada. While a large number of the displaced persons have also moved to stay with their relatives in neighbouring towns of Sabon Gari and Zaria in Kaduna State and Funtua in Katsina State.

The families who have been sadly uprooted from their homes have obviously been denied access to the arable rural farmlands. Beyond the refugee crisis, this will result in an attendant shortage of food in the towns, which may eventually spill over to the rest of the country. Therefore, it is evident that life will not be easy for them in their camps and the host communities.

These refugees now have to contend with the gory reality in town, that while they run for their lives, they also definitely need food, medical attention and clothes to survive in their new temporary settlement. It has been reliably reported that the Giwa Local Government Chairman, Dr Abubakar Shehu Lawal, has made provisions for feeding them at various refugee camps in Giwa and across the Local Government. Also, Senator Uba Sani is reported to have delivered some relief items to the camps. This is indeed commendable. The local politicians have indicated a high level of commitment to responding to the plight of their people in distress.

However, all these are not enough. What is needed is a total end to this incessant spate of killings and kidnappings in Giwa. Within the week, this was one of the major issues raised on the floor of the House of Representatives by Honorable Shehu Balarabe, a member representing Giwa and Birnin Gwari federal constituency, in a motion of urgent public importance. Honourable Balarabe, in a very emotional tone conveying the gravity of the situation, highlighted the depth and dimension of the troubles and crises that these banditry, kidnapping and senseless killings have plunged his constituency in both Giwa and Birnin-Gwari. He called on the Federal government to direct all the relevant agencies to swing into action in order to address the crisis.

It is sad to note that the two Local governments that Honorable Shehu Balarabe represents at the House of Representatives are the two most dangerous places in Kaduna State in terms of banditry and kidnapping today. So it is easy to understand the difficult situation in which the Honorable finds himself as one of the voices of these people in Abuja. Birnin Gwari suffers way too much from the atrocious attacks of these bandits, and it also has its refugee crisis as well. However, I write on Giwa because of my deeper connection and access to the situation there.

So to an appreciable extent, it may well be concluded that the political leaders from Giwa are playing their roles to bring an end to this madness that has continued for too long. However, what remains is the commitment on the part of the federal government, which obviously does not seem to render any positive outcome yet. There has been a military presence in Giwa and other bandit infested communities. However, it has remained a puzzle that the criminals could still carry out attacks almost every day without any hindrance.

The month of Ramadan has just begun. While we keep calling on the governments at all levels to aid these communities in crises, it is also important for us to use this holy month to pray to Allah to provide succour and restore peace and sanity in the land. It is now evident that we should no longer pray for Allah to guide these criminals aright, no! They have unleashed an unforgivable magnitude of terror on our land. The least we can do now is pray for an eternal condemnation upon them, starting from here on earth. It should also be our point of prayer that whoever supports these criminals, in whatever way or means, from their informants’ right to the supply chain of their arms and ammunition, should face eternal perdition and body crippling afflictions here on earth before they meet their worse punishment in hell.

Finally, may Allah grant our leaders the will and ability to put in place the right measures to end these killings and kidnappings. At the same time, we should assist these displaced persons with the little we have in terms of food items and clothes; I have also seen a group of youths on Facebook led by the immediate past president of the Giwa Students Association, Nuhu Haruna mobilizing funds on Facebook to assist these displaced persons. We should contribute as much as we can.

Musa Kalim Gambo writes from Zaria and can be reached via gmkalim@hotmail.com.

By Najeeb Maigatari 

The recent attack on travellers along the Abuja-Kaduna road is shocking. The fact that those ‘terrorists’ could now detonate explosives before killing and kidnapping innocent people is damming and quite alarming. It says a lot about our security system. 

It also sends a clear message to everyone that no one is safe. We are all in this mess together; the ordinary people and the ‘elites’ alike. No transportation system is secure in the country. One could now be attacked when travelling by road, railway or even by air. 

The unfortunate train attack is not the first of its kind- and will seemingly not be the last unless the needful is done. The only difference is that this time around, unlike other attacks before, the ‘terrorists’ appear well-armed, more audacious with the hunger to kill, which shows their daunting strength. 

Those terrorists have been attacking villages and killing people, especially in the northern part of the country, where such attacks have become the order of the day. They have established themselves as an authority with several villages under their control. Some of their brutal attacks and heinous crimes are underreported in the news media. 

According to the Nigeria Security Tracker (NST), in a report published from January to February, at least 1761 people lost their lives across the country in incidents related to insecurity and protracted armed violence. 

Under our noses, our beloved country, once a nation of peace and tranquillity, is gradually turning into the likes of Somalia, Libya, and Afghanistan or worse; today’s Nigeria has become a slaughterhouse, and its citizens turned into walking corpses. 

Even worse, most of those killed are people trying to make a living for themselves and their families. People are killed in their homes, offices, markets, on roads, and virtually everywhere. It’s practically killings everywhere at every turn under every circumstance. 

It suffices to conclude at the moment that there’s seemingly the creation of ‘a state within another’. On the one hand, there’s almighty sovereign Nigeria – that continually fails to protect its citizens – and on the other hand, the hypothetical terror nation ruled by such terrorists as Boko Haram, bandits, kidnappers and the likes. 

The government is evidently failing – woefully so – in its fundamental responsibility of securing the lives of citizens, as they swore to do before taking over from the previous administration. 

Therefore all hands must now be on deck to nip in the bud this issue that threatens our existence irrespective of gender, ethnicity, religious or political affiliations. 

To begin with, the government should be bold enough to fish out and address the ultimate cause of all these crises, such as answer the question as to the genesis of the terror groups, their sponsors, financial channels, sources of arms and weaponry, contacts in the community, etc. 

In addition, such factors that tend to inflame the situation as poverty, social injustice, illiteracy, etc., should also be proactively addressed by devising measures to assuage people’s suffering and displeasure. 

Furthermore, the security forces should be well equipped with state-of-the-art weapons to take the war to the terrorists’ camp. They should also engage the public as people. If people can get trained, they can be utilized for intelligence gathering, informant tracing, reporting suspicious activities, etcetera. 

In conclusion, the people should also cooperate and work hand-in-hand with security forces and other relevant government agencies in every way legally possible in order to curtail the worsening insecurity crisis ravaging the country once and for all. 

Our lives must matter as long as we continue to call this our homeland. We should not allow those ‘terrorists’ to take over our homes and rule our lives in perpetual fear. If those in authority cannot secure our lives, they should honourably step aside and let competent individuals take over the helm of affairs in the country. Enough is enough! 

Najeeb Maigatari writes from Jigawa State and could be reached via maigatari313@gmail.com.

By Khairat Suleiman Jaruma

I sat down in the car, slightly annoyed that the Corolla 2003 didn’t have a Bluetooth connection. I love to listen to music when travelling and I was tired of using my AirPods. I was travelling from Kano to Kaduna, and the driver had stopped at Zaria to pray. We parked inside an obsolete filling station.

I was getting bored in the car, so I decided to get out and stretch my legs. So, I walked to the roadside; many people were standing. They seemed to be waiting for travelling cars, so I went closer and figured they were all going to Abuja. Considering the road condition, especially these days, I wondered why someone would be heading to Abuja from Zaria by 4 pm. Anyway, I walked back to the car and sat down, and the driver came, and we continued our journey.

We kept on seeing more people that would scream “Abuja” if the car slowed down. Finally, I could not hold it anymore, so I decided to ask the driver since he travels a lot. I asked him why there were so many people (mostly youths) desperately going to Abuja at this unsafe hour. He said they were all “yan cirani,” meaning unskilled “migrants”.

I kept quiet for a moment, then I went ahead to ask him where they were migrating from, and he said most of them were youths from Zamfara and Sokoto who had lost their families and means of livelihood. Some were even students who could no longer afford to pay tuition fees or even feed themselves. I felt a sharp pain in my heart.

But then, I was wondering why Abuja? We all know the cost of living in Abuja is high; why not Kaduna or Kano? Unfortunately, I have not been able to answer these questions. The main point here is that you will agree with me that there are no jobs for these people in Abuja. The number of people I saw was alarming, and I was told by the driver who plies the road every day that sometimes there are even more people than this number. These people are most likely to become a nuisance to society if they eventually arrive in Abuja and are forced to face the reality of unemployment.

Another sad part is that these are youths that are expected to push this country forward with their innovative ideas. These are the young people we want to see as part of governance. But these young people have been failed and abandoned by their government. So while trying to end insecurity, it is imperative that the government addresses unemployment and creates an effective post-conflict reconstruction for affected areas. Prevention, they say, is better than cure.

Khairat Suleiman Jaruma wrote from Kaduna via khairatsuleh@gmail.com.

By Zayyad I. Muhammad

The 2023 presidential elections will present to the Peoples Democratic Party (PDP) a golden opportunity to wrestle power from the ruling All Progressive Congress (APC). However, the greatest challenge facing the PDP is how to utilize this opportunity seamlessly by presenting a candidate that can secure for the party sufficient votes throughout the country.  

Today, all indices indicate that the APC’s presidential candidate may come from the southwest. Since 2015, APC’s trump cards have been the north and the southwest. However, the north may be APC’s biggest dilemma in 2023- the party has to appease the north while striking a balance on Nigeria’s complexities- this is where the PDP can take advantage if it plays its own cards very well.

Former Senate President Bukola Saraki, Governor Aminu Tambuwal, and Governor Bala Mohammed, all presidential aspirants on the PDP platform, have kick-started a move for the PDP to present a consensus candidate for the 2023 presidential elections. Saraki said the reason they were pushing for a consensus candidate was to reduce the likely rancour in the process of choosing the party’s flag bearer. Apart from having a rancour-free process, a consensus candidate will give the PDP an opportunity to pull resources together for a common goal. Furthermore, the party will have ample time to campaign for the general elections, as it has eliminated the long and tedious campaign for the primaries.

The big question is, who is PDP’s ideal consensus candidate among all the aspirants? The person should be someone who is well-known, have a network and connection, and is sellable across the country.

As a matter of real politics, the PDP may consider a one bloc vote. That is the Buhari cult-like followers, who, as of now, have undecided votes. The PDP can win the vote of that bloc vote and combine it with its own traditional votes by presenting someone different from Buhari but acceptable to Buhari’s cult-like followers. In addition, a consensus candidate should be someone who knows the Nigerian political terrain –and is acceptable to the common people- someone who Nigerians see as capable of tackling the current problems in the country.

If the PDP agrees to go for a consensus candidate- the party should do this based on certain logic. Firstly, the PDP should analyze the North and Southwest- two parts of the country with the highest number of voters- to define which of them will give the party some cutting-edge advantage. The party should then present a candidate that can bring the votes from that region.

Secondly, as the APC is looking southwest, the PDP should analyze the entire south and do its arithmetic with an open heart on just how to win the election.

Thirdly, PDP’s ideal consensus candidate should be chosen relative to the APC’s likely presidential candidate. It should be someone from the PDP ranks who has the clout, the political structure, the war chest, and the human resources to face any candidate from the APC.

An open discussion among the PDP presidential aspirants can produce good results for the consensus candidate. Though some of the aspirants will fizzle out from the race if the party does not use a zoning formula because their aspirations are based on permutations that the ticket is zoned to a particular section of the country.

Consensus is good for an opposition political party with an opportunity to get power. But some observers are of the view that a primary election will eliminate any hassle for the good candidate- as he may be tied down with many demands from other aspirants and interests.

If the call for a PDP consensus presidential candidate by Bukola Saraki, Governor Tambuwal, and Governor Bala is without any ulterior motive, it will be a welcome and excellent idea for the PDP. Former Vice President Atiku Abubakar said, all the presidential aspirants don’t have issues with each other, once they sit down in a room, they will select the best candidate among themselves. Most political observers said Atiku made the statement because he is fully aware that, as of today, all the odds are in his favour – either consensus or primary election.

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

By Mohammed Baba Goro

God knows how hard I’ve been suppressing this uncontrollable urge to write about the damning insecurity, especially that of the bandits. Yes, our hues and heys do not matter, but the sigh that comes with someone pouring the biting grief of his heart out is a relief! Again, I wouldn’t want to get emotional in doing that, but the situation of insecurity is enough to cause any well-meaning leader to lose sleep.

I felt cold when all northern leaders could give President Muhammadu Buhari (PMB) during the convention as pass mark was hearty cheers, especially the remarks by the Senate President and Governor Atiku Bagudu of Kebbi State. The governor just lost over 60 vigilantes in one ambush, alongside police officers and a DPO. Yet, it all sounded like all was well with the North and the country.

The economy, insecurity, and corruption are the hallmarks promises of this administration, yet these are the areas the regime has failed the most. Even when you try to tinker with them because of some sparsely built infrastructures – though this is typical of every administration; the high economic numbers that have dragged more people into poverty keep staring at you in the face to have a second thought.

The recent attack on the Abuja-Kaduna train reaffirms that we don’t learn a lesson. The government is inactive, and this is an outright failure of leadership that has deserted the masses on the mercies of the Almighty.

All these tell us that, on the one hand, there is a disconnection between what those in the president’s echo chamber tell him and the reality the masses face. And on the other hand, the executive inaction of its leaders. If not, their remarks to Mr President at the convention shouldn’t have been praises alone but a mixture of some honest and collective concerns about the bleeding North and the urgent need to get to grips with it. 

I hope and pray Mr President will write his name in gold, at least for his last days in office, to exterminate these destructive elements and redeem the promise of peace and security he made amidst tears to his Northern kith and kins, and for him to have a befitting retirement.

Mohammed Baba Goro writes from Mokwa in Niger State. He can be reached at: mohammedbabagoro3@gmail.com.

By Binyamin Lawal

Researchers often point to the dominance of virtual culture and modes of visual perception that organise everyday life. However, in a place like Nigeria, “public sound is a far greater presence and comes to constitute the ambient environment” (Larkin 2014: 992). Out of these multiple sounds, those disbursed with a glaring presence are those emanating from the sacred spaces. As a focal space for the generation of piety, one wonders whether such disbursement of sounds ‘piety’ is indeed achieved. This is one of the questions we should reflect on as we step into the month of Ramadan.   

Ramadan is the ninth month of the Islamic calendar in which fasting (Arabic: saum) is prescribed for Muslims so as to attain the status of Al-Muttaqūn (the pious: those who fear Allah and abstain from sins and evil deeds) (see Q 2: 183). Due to the special position of the month, Muslims live a substantial part of the year attached to it. They either pray to witness the month or pray that Allah accepts their acts of worship during the month. 

Now, as the month of Ramadan begins, we need not only to reflect on improving our piety but cultivating attitudes of not inflicting harm to people as well. In other words, while we encourage people to come closer to Allah through good conduct, we should refrain from other actions capable of eating up our good deeds. 

While Ramadan is the season where Muslims come closer to Allah and increase their piety – as stated above, activities that cause inconvenience to others must be avoided since avoiding the infliction of harm to humans is in itself an act of worship (Ibadah). Against this backdrop, the usage of loudspeakers, especially at night, needs to be regulated during the month and particularly the last ten days. In this regard, I would like to recount – from my memory – what I heard from a Kano-based Islamic scholar who responded to a question on the emission of sounds far beyond the sacred space.

In his response, he pointed out that doing that causes a lot of inconvenience to people around. As such, it is ‘unlawful’. He explained that some might want to pray in their houses, and the sound of the recitation dominating the public space will not allow them to have the needed silent atmosphere. Others may just want to sleep. Both are denied the silence and decorum they genuinely deserve.

In this regard, we should also be mindful of those willing to engage in prayers the whole night but cannot due to the kind of work/business they do during the day. After all, in their case, doing the work during the day to keep up their responsibilities is wajib (compulsory), while the prayers are recommended.

The night, as we know, is a special time to seek closeness to Allah, at the same time, a period of rest; “And We have made your sleep as a thing for rest, and We have made the night as a covering (through its darkness)” (Q 78: 9-10). Sleep, which is meant to be a rest, as stated in verse 9, is complemented by the covering provided by the darkness of the night to give us respite from the exertions of the day. That must be respected as we engage in our Qiyāmul-lail.

Furthermore, the Sheikh emphasised that our public spaces are shared between Muslims and Christians who don’t partake in Ramadan activities, so why incommodes them? In addition, one could also think of the sick persons whose sleep may be interrupted. Observing the act closely, one fears the salient intent of presence-making or show-off, an act that is seriously frowned at. “Say: “Will you inform Allah of your religion while Allah knows all that is in the heavens and all that is in the earth, and Allah is All-Knowing of everything” (Q 49:16).

Binyamin Lawan is a PhD student in Islamic Studies and wrote via abinyaminlawal@gmail.com.