By Abubakar Aminu Ibrahim

Recently, I have been reflecting on public behaviour as I witness it in our local environments—schools, seminars, workshops, and similar gatherings. There is a stark contrast between what I observe here and what I see while watching lectures and discussions in the US, Europe, and other developed regions. The difference is striking, and unfortunately, it does not favour us.

Consider, for example, the simple yet profound act of listening and paying attention. I recently watched a Harvard professor facilitating a mature and highly engaging debate among his students on affirmative action and legacy admissions. What struck me was not only the relevance and depth of the topic but also the respect, composure, and attentiveness of the participants. Each speaker was heard without unnecessary interruption, and ideas were exchanged with mutual understanding—something that even the Nigerian Senate struggles to master.

Now, think about similar gatherings in Nigeria. It’s almost inevitable to hear teachers, speakers, or MCs repeatedly pleading, “Please be quiet!” during lessons or formal sessions. But why is it so hard for us to stay silent? Part of the problem is that many people do not realize that their individual choices matter.

People assume, “My little noise won’t make a difference; others are listening anyway.” But that is precisely the issue. The collective “little noise” from multiple individuals merges into a loud, distracting hum in the hall. If every person makes a conscious decision to remain silent and focused, the entire atmosphere will change. Ironically, those who think they are too insignificant to make an impact often do—but in a negative way. As the saying goes, if you think you are too small to make a difference, try sleeping with a mosquito!

Listening is not just about remaining silent—it is an act of respect and engagement. Your noise doesn’t just disturb serious-minded people around you; it also impacts the speaker’s performance. Non-verbal cues—such as the facial expressions of the audience—are vital to a speaker. A presentation can be either enhanced or ruined by the listeners’ posture, attention, and responsiveness. The energy a speaker receives from the audience directly affects the effectiveness of the session.

Your attention speaks volumes about you. Have you ever noticed how some people form friendships at events without even speaking to one another during the session? Yet, they find themselves drawn together by the positive energy they radiate through their attentiveness. I personally experienced this—I once met a remarkable individual whose rapt attention during a session caught my eye. After the event, I approached him, only to discover that he had also noticed the same attentiveness in me. That silent connection laid the foundation for a lasting friendship. We did not interrupt the session, nor did we disturb others, yet we gained something invaluable.

As a student, recognize that your attention is your most valuable asset. You get the most from your teacher not only by attending class but also by actively listening and fostering an environment where learning can flourish. The saying “attention is not free; it is paid” rings true—you must pay attention to acquire knowledge.

Likewise, as an audience member at any formal gathering, remember that your main purpose is to learn. Learning occurs only when you truly listen. Let us develop the discipline of attentiveness, as it is not only a sign of respect but also a characteristic of highly successful individuals. Public conduct is important, and in this instance, it starts with silence and a receptive ear.

Abubakar wrote from Katsina via abubakarmuhammadaminu21@gmail.com.

By Bello Sagir Imam                                           

In 2005, Prof. Auwal Yadudu of the Faculty of Law, Bayero University Kano, had to speak to a bench of Kano state Sharia courts judges at Aminu Kano College of Islamic and Legal Studies (AKCILS), where I was studying Law at Diploma level. I was even nicknamed as Senior Advocate of Nigeria (SAN) by my colleagues. The college management invited me to represent students as the Public Relations Officer (PRO) of Redemption Chambers, an association I co-founded at the AKCILS.

The legal luminary started his speech by addressing the judges in English, smiling. After about six minutes, I noticed him slowing down, and he completely paused. While silence overtook the venue, making it a graveyard, the lawyer examined the hall, making eye contact with some of us as if searching for something in our eyes. Then he returned to his speech with full force but this time with a bit of speed. We were all shocked to have discovered that Prof. switched to speaking in the Hausa language instead of the English language he was using earlier, which I enjoyed because of his near-native speakers’ control of the language I sensed in it.

Prof. Yadudu spoke for a while in Hausa, as if trying to do what he knew best: “defense”. He then paused and quickly said: “na tsara jawabi na gabaki dayansa a harshen Turanci, amma, tun kafin na yi nisa, sai na fahimci cewa, kaso mai tsoka daga cikinku ba sa fahimtar abin da nake fada yadda ya kamata, saboda da harshen Turanci nake magana, shi ya sa na yi sauri na koma yin magana da harshen Hausa.”

He mentioned his full name as “Barrack HUSSAIN Obama.” The former US president deliberately added the middle name (i.e., Hussain), a Muslim name, in his address to Turkish Muslims that he came from a Muslim background. This is unusual; Obama does primarily address Americans or other non-Muslim audiences.

Malam Aminu Kano, in his time, was hated by many Kano elites, including monarchs, politicians, and clerics. Why? Because he opted to always please the masses (talakawa), to the detriment of the elites, in his speeches. Why? Perhaps the masses cast votes en mass, while the elite, who were much fewer, hardly voted, and the Malam, a politician, needed votes.

The three stories above demonstrate the power of knowing your audience as a speaker for an effective speech.

Eugene Ehlich & Gene R. Hawes have recommended finding the answers to the following questions for any speaker who wishes to speak effectively to the audience. For instance:

What is the:

1. Age
2. Gender
3. Educational status
4. Religious inclination (including sectorial affiliation)
5. Social status
6. Their knowledge of you (the speaker)
7. Their familiarity with your subject matter
8. Race
9. Peculiarity
10. Career of the audience.

A series of phone calls ensued between me, the secretary, and the Chairman of Elite Coven of the Faculty of Law, Bayero University, Kano, last month, shortly after I accepted their invitation to train them in public speaking. That was in my effort to find answers to some of the questions above. For instance, number 2,3,7 etc. The aspiring lawyers furnished me with all the answers, accordingly.

One of my public speaking students asked me what she should do if, despite her effort to know her audience, she couldn’t succeed. My response was: “Don’t speak to them. Simple!”

In conclusion, “Unexpected Voices: 10 Years of Speaking for the World” is this year’s World Speech Day (WSD) theme, marking the 10th anniversary. All the voices that shaped the world, Like Malala’s, King’s, and Danfodio’s, that WSD aimed to celebrate and promote would not have been heard if the people behind them were oblivious of who their audiences were. The fate of future voices is going to be bleak, except if the knowledge of the audience is understood.

Bello Sagir Imam is a Public Speaking Coach at Domain Leadership Academy, Zoo Road, Kano. He can be contacted via belsagim@yahoo.com.

By Bilyamin Abdulmumin, PhD

On the 25th of February, the former president Mallam Alhaji Shehu Shagari posthumously celebrated his 100th birthday. To honor this significant occasion, his grandchild, Bello Shagari, wrote him a letter in heaven, where he now resides, inshallah.

In the letter, Shagari told his grandfather the entire story he had missed during the seven years since he left. He perhaps started with what would have concerned him the most: Muhammadu Buhari completed his eight-year tenure but never fulfilled the promise to honor him, even though a similar gesture was extended to MKO Abiola for recognizing June 12 and renaming the Abuja stadium after him, as well as completing a mausoleum for Dr. Nnamdi Azikiwe.

The letter continued: Bola Ahmed Tinubu has become the President of Nigeria, but surprisingly, Nigerians are now more patient with the burden of reforms than they were before when they celebrated coups.

Another piece of information shared in the letter was the launch of General Ibrahim Badamasi Babangida’s autobiography, a book surrounded by controversies on all sides. Interestingly, the book cleared Shagari of corruption.

The objective of this article was the Presidential Library the Shagari family is considering, as mentioned in the letter. The family hopes to achieve that by converting his decaying house into a historical monument.

Just before that birthday, a fatherly figure sent me a viral video of an old house belonging to Shehu Shagari, which had fallen into disrepair. The video was interestingly captioned with a suggestion: converting the house into a presidential library. The viral video may have already reached the Shagari family, who might have already contemplated it.

I think that so far, the only official presidential library we have in Nigeria is the Olusegun Obasanjo Presidential Library (OOPL). The complex is described as a mini village, featuring an open-air amphitheater, an auditorium, a hotel, an amusement park, a wildlife park, an observation point, restaurants and bars, a Jumu’at mosque, and of course, a church.

I was surprised to learn that OOPL has a Jumu’at mosque. This highlights not only the size of the village surrounding the library but also the diverse local and international users.

Ultimately, a promising archive of this significance—a repository of presidential documents, a tourist attraction, and an academic center—stands as a proud monument not only for a specific state or region but for all of Nigeria.

As the only democratically elected president of Nigeria’s Second Republic, the call to preserve his legacy for future generations cannot be overstated. Dear Nigerians, in memory of Alhaji Shehu Shagari, let’s make this dream a reality.

By Ibraheem A. Waziri

Last week, the Muslim online community in Northern Nigeria was abuzz with a debate between two prominent scholars: Shaykh Prof. Ibrahim Saeed Ahmad Maqari, Imam of the National Mosque, and Shaykh Prof. Sani Rijiyar Lemo, a well-known teacher and writer. They are discussing hadiths—sayings of the Prophet Muhammad—and their reliability. 

Maqari insists that only Mutawatir hadiths, which are passed down by many narrators, are certain. In contrast, Ahad hadiths, coming from fewer narrators, lack certainty; Da’if hadiths are doubtful; and Maudu’ hadiths are fabricated. Rijiyar Lemo argues that Ahad hadiths with strong chains—like those found in Bukhari or Muslim—are as trustworthy as Mutawatir hadiths, also rejecting both Da’if and Maudu’ hadiths.

This may appear to be a new split in Islam, but it isn’t. It’s an old debate reemerging, reflecting four fundamental ways we think: reason, belief, doubt, and rejection. Maqari and Rijiyar Lemo each adhere to one of four classic Muslim paths. Let’s simplify it to demonstrate that this isn’t a crisis—it’s just part of our nature.

The Scholars’ Stances: Old Roots, Modern Voices

Maqari aligns with the Ash’ari and Maliki approach. He’s cautious: only Mutawatir hadiths, widely shared and undeniable, confirm the Prophet’s words, especially for core beliefs. Ahad might be true but aren’t certain, Da’if are shaky, and Maudu’ are fabrications. His stance is logical, demanding solid proof.

Rijiyar Lemo takes the Athari and Salafi route. He’s straightforward: Ahad hadiths with strong chains are as good as Mutawatir—no need for a crowd if the narrators are reliable. He discards Da’if and Maudu’, trusting the vetting process.

This echoes a thousand years of Muslim thought, split into four theological groups—Mu’tazila, Ash’ari, Maturidi, Athari—and four legal schools—Hanafi, Maliki, Shafi’i, Hanbali. Maqari’s Ash’ari/Maliki; Rijiyar Lemo’s Athari/Salafi. The others linger in the background, forming four ways to see faith.

 The Fourfold Lens: A Universal Impulse

This isn’t just about hadiths—it’s how we view everything, through four lenses:

– Reason: “Prove it—how many narrators? Are they solid?” Maqari’s fans value his logic, insisting on Mutawatir’s wide agreement for certainty over Ahad’s limited sources.

– Belief: “My scholar says it’s true.” Rijiyar Lemo’s supporters trust a single Sahabi’s word if the chain is sound, no extra proof needed—just faith in the process.

– Doubt: “Are we sure? What if it’s wrong?” Questions linger for those unsure about either side.

– Rejection: “This is outdated nonsense.” Some walk away entirely.

Northern Nigeria’s Muslim online space shows all four: some cite Mutawatir facts for Maqari, others trust Rijiyar Lemo’s Salafi roots, a few question both, and some dismiss it outright. These align with the four schools, too. Picture a grid—reason on one side, revelation on the other—yielding four pairs:

– Reason + Reason: Hanafi and Mu’tazila  

  Hanafis use analogy and judgment for rules; Mu’tazila apply logic to beliefs like free will. They’re strict: theology needs Mutawatir or Ahad with three-plus narrators; rules use authenticated Azizi (strong Ahad). Reason leads.

– Reason + Revelation: Maliki and Ash’ari

  Malikis mix reason with Medina’s practices; Ash’aris back faith—like God’s traits—with logic. Maqari fits here: Mutawatir for beliefs, authenticated Ahad for rules like prayer times. Revelation guides reason.

– Revelation + Reason: Shafi’i and Maturidi

 Shafi’is prioritize hadiths and Qur’an, sorted logically; Maturidis use reason within scripture’s bounds. Mutawatir for theology, authenticated Ahad for rules like fasting. Revelation’s first, reason aids.

– Revelation + Revelation: Hanbali and Athari

Hanbalis stick to texts; Atharis take the Qur’an and hadiths as is. Rijiyar Lemo’s here: authentic Mutawatir or Ahad work for both beliefs and rules. Revelation rules.

Maqari’s Ash’ari/Maliki stance demands Mutawatir for certainty; Rijiyar Lemo’s Athari/Salafi view accepts authentic Ahad.

Four Across the Ages

Four isn’t just in this debate—it’s a pattern across time and cultures. In the West, psychologist Carl Jung saw four as a symbol of wholeness, like in mandalas or personality types—thinking, feeling, sensing, and intuiting. Stephen R. Covey’s four quadrants divide tasks by urgency and importance, offering a complete way to manage life. Game theory maps four outcomes—win/win, win/lose, lose/win, lose/lose—covering all possibilities in decisions, much like Karl Popper’s fourfold reasoning tests ideas through trial, error, doubt, and rejection. Four directions—north, south, east, west—guide us; four elements—fire, earth, air, water—once explained the world; four schools shape Islam. Even a Sudanese Sufi song by Abdurrahim Albur’iy, Misr al-Mu’mina, celebrates four in nature and Islamic history:

“We call upon You with the four and the four books,  

And the 114 surahs [Qur’an],  

With the six angels and the four noble ones,  

With our Prophet Muhammad and the four caliphs,  

And the six after them and the four imams,  

And the seven jurists and our four poles,  

The pegs of the earth in the four directions,  

The substitutes and the ten chiefs in four,  

Preserve my three and four limbs,  

And keep our four sides from the resting place,  

Remove the body’s illness in its four temperaments,  

Bless our week until Wednesday (fourth day),  

The ninety days of the year in four,  

And our seven seas and our four rivers,  

We are saved from four and gathered with four.”

Fours—caliphs, books, rivers—tie faith and life together across time.

Philosophy Meets Faith: Why Four?

Why four? It’s simple and complete. Two (yes/no) is too basic, three (yes/maybe/no) lacks balance, and five’s cluttered. Four’s just right: two ways to agree (reason, belief), one to question (doubt), one to reject. Like a square, it’s steady, covering all sides—seen in nature, history, and our debates.

Nothing New Under the Sun

Don’t let Northern Nigeria’s Muslim online space hype fool you—this is old news. Ash’ari scholars like al-Ghazali sought proof, like Maqari; Athari ones like Ibn Taymiyya trusted texts, like Rijiyar Lemo. Mu’tazila favored reason; Maturidi blended it with faith. Four schools, four views—same as today.

It’s loud now because Maqari’s at the National Mosque, and Rijiyar Lemo’s books reach many. People care about the Prophet’s words. But it’s not a new split—just two notes in an old four-part tune.

Takeaway: Embrace the Quartet

Don’t worry about this debate. It’s not Islam breaking—it’s alive, with views fitting four natural slots: Maqari’s logic, Rijiyar Lemo’s trust, plus doubt and rejection. Next time Northern Nigeria’s Muslim online space heats up—over hadiths or anything—spot these four: thinkers, believers, questioners, and naysayers, blending into many combinations. It’s how we work. Maqari and Rijiyar Lemo pick two corners of a square we’ve all been drawing forever. It’s not chaos—it’s our pattern.

By Umar Jahun

As a young graduate emerging from university, I found myself adrift in a sea of uncertainty. Despite my academic achievements, the harsh realities of the job market left me feeling despondent and questioning my future. 

I grew up in a community where there is a glaring gap between the older and younger generations. Despite having somany individuals in positions of power and influence, they lack the willingness to mentor and guide the younger ones. This absence of mentorship has had far-reaching consequences, contributing to the high rate of unemployment among young people in our community.

Although I thought that the presence of numerous individuals from our town in high-ranking positions, both within and outside the state, should theoretically provide us with a wealth of opportunities, the reality is that many of these individuals seem disconnected, leaving us to navigate the challenges of career development and personal growth on our own.

Many young people in our community are struggling to find jobs, despite possessing the necessary qualifications and skills. This leaves them stuck in a cycle of unemployment, uncertainty, and self-doubt.

It was during this tumultuous period that I crossed paths with Kashifu Inuwa Abdullahi, a man whose intervention altered the course of my life. My encounter with him was serendipitous yet transformative.

Kashifu Inuwa Abdullahi, a prominent Nigerian technocrat, currently holds the position of Director-General of the National Information Technology Development Agency (NITDA). With over twenty years of experience in both the public and private sectors, Kashifu has played a key role in advancing Nigeria’s digital transformation.

But then, when DG Kashif Inuwa entered my life, everything changed. His kindness, guidance, and unwavering support not only secured me a job in one of Nigeria’s top agencies, but also instilled in me a sense of purpose and direction.

DG Kashifu’s impact on my life cannot be overstated. At a time when I had lost hope, he saw potential in me that I didn’t even recognize in myself. He took me under his wing and connected me with opportunities I wouldn’t have had access to otherwise. His influence helped shape me into the person I am today.

The job he secured for me was more than just a source of financial stability; it was a springboard for personal growth and development, exposing me to new challenges, skills, and experiences that have been invaluable in shaping my career. 

What I admire most about Kashif Inuwa is his selflessness and generosity. He didn’t have to help me, but he chose to. He invested time, effort, and resources in me. This kindness has left an indelible mark on my life. He is more than just a benefactor; he is a role model, a mentor, and a constant source of inspiration.

Reflecting on DG Kashifu’s transformative impact on my life, I am filled with gratitude and a deep sense of responsibility. I owe him a debt of gratitude that I can never fully repay.

His influence on me has been nothing short of profound. He gave me purpose, direction, and a chance to succeed. I will forever be grateful for his kindness, guidance, and support. Kashifu is a shining example of the impact one person can have on another’s life.

His selflessness, kindness, and dedication have inspired countless people. Unfortunately, individuals like him are rare, and I often think, “I truly wish we had more like him, or someone like him, in our midsts.”

This is not just a fleeting thought; it is a heartfelt desire that stems from the realization that exceptional individuals have the power to transform communities. When someone with a strong sense of social responsibility and a willingness to serve others is present, it can have a ripple effect, inspiring others to follow in their footsteps.

May Allah’s blessings be upon Kashifu Inuwa. I extend my heartfelt wishes for his continued success, growth, and prosperity.

Umar writes from Jigawa State via daddyjahun@gmail.com.

By Abubakar Aminu Ibrahim

Life is so fluid. What once seemed overwhelming, embarrassing, or deeply significant often appears trivial with time. As we move forward in life, we begin to see past experiences in a different light, realising that our worries were not as permanent as they seemed.

As individuals, we evolve our understanding, emotional strength, and ability to handle challenges. Situations that once troubled us may later become sources of amusement because we have outgrown them. This shift in perception is a sign of personal development and an indication that hardships do not last forever.

Time itself plays a crucial role in shaping how we interpret past experiences. Pain and hardship, no matter how intense, tend to fade as new experiences replace them. Reflecting on past struggles with a sense of humour proves that time has a healing effect and that difficult moments are only temporary.

When we understand this concept, we can approach life with more ease and patience. If we can recognise that today’s problems may seem small in the future, we will be less burdened by stress and anxiety. Instead of worrying excessively, we can develop a lighter approach to life, embracing challenges with confidence and optimism.

I recently gave a talk (a book review) about worry and anxiety. One powerful insight I gained from the session is that challenges are not only inevitable but also an integral part of life. A great way to avoid devastation from calamities is to be emotionally prepared for them. 

Imagine two people walking toward a corner—one is aware that there is a dog ahead, while the other is not. When the dog suddenly barks, the informed person remains calm, anticipating the encounter, while the uninformed one may panic and even stumble into another danger.

This is how mental preparedness can help us navigate life’s uncertainties more easily. By acknowledging that challenges are a natural part of our journey, we diminish their power to destabilize us, allowing us to confront difficulties with confidence, adaptability, and flexibility.

Take life easy; the way you laugh at yesterday today is how you’ll laugh at today tomorrow!

Abubakar wrote from Katsina via abubakarmuhammadaminu21@gmail.com.

By Ammar M. Rajab

The recent uproar among some Nigerian Christians over the decision by the states of Katsina, Kebbi, and Bauchi to close schools for the holy month of Ramadan serves as yet another reminder of the deep-seated prejudice that certain Christians in Nigeria have toward anything associated with Islam and Muslims. This decision to observe the holiday is neither new nor illegal; it is well within the rights of these states, just as Christian-majority states regularly declare holidays during Christian celebrations.

Let me be clear — the schools are not closing arbitrarily. This decision is part of the officially approved academic calendar and coincides with the globally recognized Islamic holy month. Ramadan is not just about fasting; it is a profoundly spiritual time when Muslims dedicate themselves to prayer, charity, and community service. In a region where the vast majority are Muslims, it is reasonable to make space for religious observance. Why, then, does this simple act provoke such unnecessary outrage from some Christian voices?

This hypocrisy becomes even more pronounced when one considers that Christian-majority states have done the same, if not more. Just a few months ago, in December 2024, the Governor of Benue State, Hyacinth Alia, declared a two-week holiday for civil servants to celebrate Christmas and New Year. Nobody raised an eyebrow. This is not unusual.

Cross River State has also been declaring extended holidays for Christmas and the famous Calabar Carnival since 2004. These are Christian holidays observed in Christian-majority states, and nobody labels it religious bigotry. But when Muslim states exercise the same right, it suddenly becomes a national scandal. Why the double standard?

This selective outrage reflects the deep-seated bigotry that some Nigerian Christians have toward Muslims. Any policy, tradition, or cultural expression associated with Islam is instantly deemed backward, oppressive, or indicative of religious dominance. In contrast, similar practices from Christian communities are regarded as cultural pride and religious freedom. Why this hypocrisy? Why the persistent anger whenever Muslim states make decisions that align with their people’s beliefs? What exactly is the issue?

Enough is enough. Nigerian Muslims are not second-class citizens. The constitution guarantees freedom of religion and allows states to make decisions that reflect their people’s cultural and religious identities. If Christian states can observe Christian holidays without controversy, then Muslim states can observe Islamic holidays without needing to apologize to anyone. No group has a monopoly on public holidays, religious expression, or cultural identity.

It’s time for Nigerian Christians who participate in this unnecessary provocation to cease this religious bigotry. Live and let live. Respect the rights of others just as you expect your own rights to be respected. Nigeria is a multi-religious, multi-ethnic country, and it can only thrive when we all honour each other’s beliefs and traditions.

If you can celebrate Christmas and Easter with state-backed holidays in Benue, Cross River, and many other Christian-majority states, then Muslims can celebrate Ramadan in their own way as well. Anything less is not just hypocrisy—it’s outright bigotry. And it’s time for all of us to say: enough is enough.

Ammar M. Rajab wrote from Kaduna, Nigeria.

By Zayyad I. Muhammad

The 2027 game will not only be interesting but will also mark a significant turning point in Nigeria’s political landscape. The voting patterns and intricate scheming that shaped the 2023 elections will not be replicated in their exact form, yet their influence will still be felt. While the key political figures who played major roles in 2023 will remain central to the unfolding drama, they will adopt new strategies, shift alliances, and engage in different forms of political maneuvering.

The battle for power will be defined by strong political platforms, influential players, a formidable war chest, scientifically crafted strategies, and carefully calculated negotiations. The presidential race, in particular, will be a high-stakes contest, shaped by a mix of ambition, ideological shifts, and pragmatic political decisions.

An incumbent seeking a second term will be a bulldozer—with an enormous war chest, a solid structure, and the full weight of state power behind them. President Bola Ahmed Tinubu will fight tooth and nail to secure reelection, as mostly, any first term president will do so. However, the APC stronghold – the North, is gradually slipping from the party’s grasp. In fact, 75% of President Tinubu’s second-term resources and energy will be expended in the North—making it a crucial battleground for his team. If the Tinubus have played their card very well, the North would have been firmly in the arms.

The North will be the main battleground, while the Southwest will find itself in a dilemma—torn between supporting their own and upholding their deep-rooted tradition of rewarding excellence. The Southeast will watch from the sidelines with arms akimbo but will ultimately follow their hearts, while the South-South may take a more indifferent stance, adopting a “let’s just move” attitude.

The recent resignation of Nasir El-Rufai from the All Progressives Congress (APC) and his defection to the Social Democratic Party (SDP) is just one of many major developments that will reshape the political terrain in the coming months and 2027 approaches. El-Rufa’i’s early defection serves as a catalyst for the unfolding political drama. The Tinubu team is fortunate to have this early warning, giving them ample time to strategize. Meanwhile, the opposition will be on the offensive, while the APC will be forced into a defensive position.

For the opposition, the biggest challenge will be balancing the interests of four key groups: the Atiku camp, the Kwankwaso camp, the Peter Obi camp, and the El-Rufai/Buhari former ministers’ camp. They must navigate these competing interests carefully if they hope to strike the winning formula.

As political camps solidify and realign, new alliances will emerge, while old ones will fracture under the weight of conflicting interests. The electorate, too, will evolve—demanding more from their leaders and scrutinizing candidates beyond party affiliations.

Ultimately, the 2027 game will be a masterclass in political strategy and power dynamics—one that students of politics, analysts, and observers alike will find fascinating to study for years to come.

Zayyad I. Muhammad writes from Abuja, zaymohd@yahoo.com, 08036070980

By Fatimah Yusuf Usman

The political exclusion of women in Nigeria has once again come to the fore with the suspension of Senator Natasha Akpoti-Uduaghan. Her alleged offense? Speaking up. Her punishment?

A swift and harsh six-month expulsion from the Senate, her office sealed, salary cut off, and access to the National Assembly revoked. Her ordeal began when she accused Senate President Godswill Akpabio of sexual harassment, an allegation that was neither investigated nor given a fair hearing.

Instead, the Senate’s Ethics Committee moved with unusual speed to shut her out. This raises an urgent question. Is there space for women in Nigerian politics beyond tokenism, or must they submit and endure injustice to survive?

Sexual harassment remains a global crisis, yet many societies, including Nigeria, prefer to sweep it under the carpet. Worldwide, one in three women, about 736 million, has experienced physical and or sexual violence.

But when victims muster the courage to speak up, they are often met with disbelief, scrutiny, or punishment. Natasha’s case is no different. Rather than handling the matter with fairness and transparency, the Senate wasted no time in punishing her.

A six-month suspension without pay seems less like a disciplinary measure and more like a warning to women in politics. Know your place or face the consequences. If this can happen at the highest levels of government, what hope is there for the ordinary Nigerian woman facing harassment in her workplace, school, or community?

Women in Nigeria’s political space face a glass ceiling reinforced with steel. Out of 109 senators, only a handful are women, a stark reminder of the gender imbalance that continues to define governance in the country.

And when women like Natasha refuse to conform to the unwritten rules of submission, the system moves to silence them. But even as she was escorted out of the Senate chambers, Natasha refused to be broken.

“This injustice will not be sustained,” she declared. Her words are a rallying cry, not just for herself, but for every woman who has been silenced, sidelined, or denied justice. The idea that politics is a “man’s world” must be dismantled.

Nigeria cannot claim to be a democracy while women’s voices are suppressed. Gender equity in governance is not a privilege. It is a right. The Senate’s handling of this case has only reinforced the perception that powerful men can get away with anything while women who dare to challenge them are punished.

If Natasha’s case has taught us anything, it is that the struggle for women’s political inclusion is far from over. But if we do not confront this now, when will we? How long will women continue to be punished for demanding dignity, fairness, and equal representation?

This is no longer just about Natasha. It is about every woman who has been ignored, intimidated, or denied justice. If we allow this injustice to stand, we send a dangerous message that a woman’s voice does not matter. But we refuse to accept that.

We stand with Natasha. We stand with every woman who has been silenced. And we demand justice, not just for her, but for all of us.

Fatimah Yusuf Usman is a Corps Member serving at PRNigeria Centre, Abuja. can be reached via: fatimahborkono@gmail.com

By Umar Sheikh Tahir

Al-Azhar was commissioned on the 9th of Ramadan 361H/ 972AD by the Fatimids in Cairo, Egypt. The name is derived from the holy Prophet’s (PBUH) daughter’s name, Fatimah al-Zahrā alayha al-Salam. The institution is one of the most prominent centers of Sunni Islam in the Muslim world. It serves as both a mosque and a university, and it is recognized as the world’s first university operating initially inside the grand mosque of al-Azhar. 

The institution is a beacon of our enduring legacy and tradition, showcasing our continuous connection and shared heritage. Its services extend not only to educational, spiritual, and theosophical but also humanitarian services to mankind around the globe. It is followed by Zaytuna in Tunisia and Qarawiyin in Morocco. 

As we celebrate the 1085th anniversary of Al-Azhar’s establishment, this article recognizes the significant contributions of Nigerians in the past and Al-Azhar’s contributions to our educational system in contemporary northern Nigeria. Finally, it highlights Al-Azhar alumni who have been instrumental in providing valuable services and whose excellence has made our nation proud. 

1.     Royal Contributions to Al-Azhar in the Past

Classical Azhar constituted several Ruwaq or Arwiqah Corridors/Hostels. These Corridors were named to symbolize the strong ties to some nations worldwide. A few of these names were dedicated to West African communities, such as “Ruwāq al-Barnāwī,” “Ruwaq Dakarinah Darfur,” “Ruwaq al-Barābirah,” and “Ruwaq al-Dakārinah Salih.” These names primarily related to precolonial Saharan and Sub-Saharan empire states, currently representing West African nation states. The closest to Nigeria is Ruwāq al-Barnawi, honoring Black African students from the Kanem Borno subregion in modern-day Northern Nigeria. This medieval hostel now serves as a lecture hall. This recognition stemmed from the strong relationships between Al-Azhar’s leadership and the Kanem Borno royal family. 

Mai Idris b. ‘Alī (1564-1596) spent tons of gold in Cairo, some of which went to endowing the Al-Azhar institution alongside other expenses such as hostels for Borno students and lodges for Kanem-Borno pilgrims to Hajj. This gesture echoes the famous history of Mansa Musa, who made gold depreciate by 25% in Cairo during his famous Hajj travel and stayover. 

Another substantial endowment was the Ibn al-Rashiq School, founded with support from Kanem Borno during the Ayyubi regime in 567-648/around the 12th AD. The institution served as a school and provided services to Hajj travelers from the Kanem-Borno area. In the 18^th century, Muhammad bn Muhammad al-Fullānī Al-Kashnāwī’s impactful visit and teaching at Al-Azhar Mosque showcased the enduring influence he had on the institution and its scholars. He was so esteemed that they pursued him to stay until the end of his life, and he was buried in the Graveyard called Bustān al-Ulamā. 

 2. Al-Azhar’s Global Services

Since its inception, Al-Azhar has connected with the world, including our locality, in many ways. Al-Azhar sends teachers to the United States of America, Europe, Asian nations, African countries, and remote rural places. They were sent to the elementary and high schools worldwide, including Nigeria, to teach Islamic studies, the Arabic language, Basic Sciences, and Technology. Nigeria received more than a hundred teachers before, but the number recently decreased to less than 40 teachers due to insurgencies, as I inquired through the Embassy last year. 

However, in May 2016, the Grand Imam of Al-Azhar, Shaykh Ahmad al-Tayyib, visited Nigeria. During his visit, he announced increased scholarships for Nigerian students to Al-Azhar University, covering not only Islamic sciences and humanities but also natural sciences, technology, engineering, and medical schools.

3. Celebrating Excellent Nigerian Alumni in the Past and the Present

I cannot celebrate this milestone without acknowledging some Azhar alumni who have made Nigerians proud. This section highlights the achievements of selected Nigerian students, both past and present, who have excelled there, showcasing their academic prowess and impact on Nigerian society, especially those in prominent national positions.

Among the notable contemporary alums, Ambassador Abdullahi Yalleman and Dr. Hadi Sheikh Tahir graduated at the top of their classes. The former had the honor of receiving his award from former Egyptian President Hosni Mubarak, while the latter was accepted as a Ph.D. student directly from Al-Azhar to the University of Glasgow in Scotland. 

I apologize for not listing more excellent names here, as many deserving individuals come to mind among the outstanding alums I know personally. I will briefly mention a few sectors where Azhar alumni contribute to our society. For instance, most university lecturers, especially in the linguistics and Islamic studies departments, and leaders of colleges of education, are Azhar graduates. The leading Imam of the National Mosque and the founder of the first female-only university in Nigeria is also an Al-Azhar alumnus. Indeed, in the late 1940s, Nigerians celebrated the first female student admitted to the University of Ibadan, and now look at where we are with the contributions of Azharis. 

The leadership of the Sheikh Tahir Bauchi Islamic Center for Quranic Memorization and Islamic Studies consists of Azharis, including the Chairman, Vice Chairman, Secretary, and several directors, all of whom are graduates of al-Azhar. In fact, the Director of Education and School Services for this foundation oversees over 1,500 schools across West African countries and is also an Azhari. The world’s wealthiest Black person is Nigerian and among the alums of al-Azhar. Additionally, the former world champion of Arabic poetry in Abu Dhabi in 2022 is a Nigerian Azhari from Kano. You can also find them in mosques, performing well and serving local communities everywhere. The list can go on and on. 

This brief exploration has inspired me to write in detail in the future to celebrate our local leaders who are Azhar alumni and provide services to our beloved nation through various mediums.  

4. Hausa Language in Al-Azhar Media

Hausa was selected among other languages to serve as a medium of broadcast on Azhar Media TV for educational, intellectual, and spiritual enrichment, as well as to promote peace, featuring standard Islamic texts that cover all sciences in local languages worldwide. Nigerian students were among the qualified scholars leading these teachings for the benefit of Hausa-speaking communities in West Africa. This initiative was part of the office of former Mufti Prof. Emeritus Shaykh Ali Jum`ah, aiming to advocate for Al-Azhar’s methodology of moderate Islam in opposition to extremist views that fuel insurgencies. It was planned that the audio and video content of these teachings would be distributed to local Hausa-speaking communities. 

Today, I extend my congratulations to our Grand Imam, the alumni, and the wider Muslim community on this anniversary. As I reflect on my graduation from Al-Azhar 15 years ago, I appreciate the significance of 1,085 years of intellectual pursuit, the creation of a lasting legacy, engagement with global intellectual institutions, and the dissemination of knowledge throughout the world. 

I join the parents of our children in these urban and rural communities, along with Nigerian students in Azhar receiving full scholarships with free accommodations, in expressing our gratitude to the leadership and administration of Azhar and those Azhar teachers. The Egyptian embassies process the teachers’ paperwork, manage their placements, and report to the leadership above them—our dear Grand Imam. 

Thank you, Azhar, with our spirits before our tongues, and may God preserve you for the Ummah of Islam!

Umar Sheikh Tahir is a PhD Candidate at Columbia University, New York, USA. He can be reached via ust2102@columbia.edu.