Opinion

By Lawan Bukar Maigana

I have always maintained the opinion that aid is a mechanism used by the so-called powerful nations to underdevelop weaker countries—though not deliberately, especially in African countries where insecurity is caused by terrorism or ethnic cleansing, which is a crime against humanity or genocide.

In Africa, particularly Nigeria, our major problem is poverty—a singular issue that has metamorphosed into intractable insecurities, including but not limited to the Boko Haram insurgency, banditry, and kidnapping, among others. Many people might argue that Boko Haram and the Biafra movements are ideological in nature, but the truth is that those ideological elements have long since faded, leaving the agitations as an economic venture for certain nefarious countries and individuals to exploit.

They recruit jobless, uneducated, desperate, and misguided young people into their criminal community to kill not just their enemies but anyone who upholds peace and stability. I was born and raised in Maiduguri, and I’ve never left the ‘Home of Peace’ even for a day because of the insurgency—not even when it was at its peak. Therefore, I am qualified to say a few things regarding the phenomenon. We’ve witnessed how young people were recruited into the deadly and infamous sect known as Boko Haram.

Some were paid 50k weekly, some received 150k to 300k monthly, depending on the nature of the work assigned to them, and some of the payments were in hard currencies. The same thing happens in the North Western region of Nigeria, where banditry and kidnapping thrive in the open — dozens of lives are lost, and women and children are left in depression, poverty, and psychological trauma. 

This has attracted many INGOs and subsequently led to the formation of local NGOs in the country, whose assistance is largely unsustainable and dependent. They provide cash and food items, with only a few engaging in ‘goat and sheep empowerment’, similar to the initiative recently unveiled by the Kano State Government. That initiative, too, is ineffective, as more than two-thirds of the beneficiaries, if not all, sell these items at the distribution venue. This arises because it is aid, not a partnership for economic growth.

Vice President Kashim Shettima, who is attending the World Economic Forum in Switzerland, shares my opinion. His remarks reflect a deep understanding of global economic dynamics and the need for sustainable development in Africa. Leaders like him talk about Nigeria’s untapped potential as a partner for global powers and investors. 

Instead of perpetuating the cycle of aid dependency, he spoke about the urgent need for the world to recognize Nigeria’s potential as a hub for industrialization, which would provide opportunities for millions of youth and contribute to global economic growth.

Africa, and particularly Nigeria, has long received foreign aid, often with good intentions but yielding unsustainable results. Aid might address immediate crises, but it does not tackle the root causes of poverty or unemployment. Instead, it fosters dependency, undermines local capacity, and creates temporary solutions. As Sen. Shettima’s example illustrates, Nigeria does not need fish handed to it; it needs to be taught how to fish through strategic partnerships that prioritize industrialization, skill development, and innovation.

By working together to build industries, Nigeria can unleash the potential of its vast, youthful population and ensure long-term, self-sustaining growth.

World powers and private investors must recognise Nigeria for what it truly is: a land of opportunity. With a population of over 250 million, Nigeria represents one of the largest consumer markets globally, along with an abundance of natural resources and human capital. Establishing industries in sectors such as manufacturing, technology, agriculture, and renewable energy would not only tackle the country’s unemployment crisis but also offer global investors access to untapped, profitable markets.

Partnerships that create factories, manufacturing plants, and tech hubs will empower Nigeria’s youth, reduce migration pressures, and ultimately benefit the global economy. The need for industrialisation cannot be overstated. Nigeria’s youths, brimming with talent and ambition, are eager to contribute meaningfully to the nation’s development. 

However, without opportunities, many remained unemployed, looking forward to migration in search of greener pastures. The international community can help transform Nigeria into a global production hub by establishing industries and leveraging its demographic dividend to drive innovation and development. This is the position of Sen. Shettima, who advocates for economic empowerment rather than reliance on foreign assistance.

Furthermore, industrialisation offers a win-win scenario for both Nigeria and the world. While Nigeria gains employment opportunities, technological transfer, and a diversified economy, global powers and businesses secure access to a vibrant and emerging market. Beyond economic benefits, these partnerships strengthen political stability, reduce security threats, and position Nigeria as a strong ally on the global stage. 

Sen. Shettima’s representation at the World Economic Forum emphasised this potential as he spoke about Nigeria’s challenges and its vast opportunities for collaboration and growth.

The message is that Africa, particularly Nigeria, does not require handouts. It needs partnerships that promote self-reliance, innovation, and sustainability. The world must transition from giving aid to creating opportunities. Let industries rise, let innovation flourish, and let Nigeria demonstrate to the world that, with the right tools and partnerships, it can be a formidable force. 

Lawan Bukar Maigana, Daily Trust’s 2024 Unsung Hero, writes from Maiduguri, Borno State, and can be reached via email: LawanBukarMaigana@gmail.com.

By Hamisu Adamu Dandajeh, PhD

Recently, I have not encountered anyone more deserving of an Honorary Doctorate Degree globally than Sheikh Sharif Ibrahim Saleh Al-Hussaini Maiduguri CON. The 87-year-old global scholar and researcher has authored over 400 books and 100 conference papers in Arabic. 

Sheikh is a global mufti who currently heads the Supreme Council for Fatwa and Islamic Affairs in Nigeria (NSCIA). Throughout Nigeria’s history as a nation, no recognised Islamic scholar has made such remarkable contributions to the body of quality knowledge as the Mufti himself.

This renowned Sheikh embodies knowledge and humility and is a product of the Tsangaya System. Sheikh Sharif is, in fact, overly qualified. European universities established an Honorary Doctorate in the 15th Century to recognise exceptional individuals who have made substantial contributions to a particular field, society, and humanity despite lacking traditional academic credentials.

Sheikh Sharif has written extensively on nearly every facet of Islam, encompassing Quranic sciences, Hadith, Islamic law, history, philosophy, Islamic jurisprudence, linguistics, Islamic polity, Tauhid, Fiqh, Tafseer, Sufism, Arabic literature, Islamic law, inheritance, astronomy—indeed, astronomy—and the peaceful coexistence between nations.

While some universities worldwide have drifted away from the 15th-century original purpose of awarding Honorary Doctorates, instead prioritising celebrity appeal, fundraising, politics, diplomacy, and commercialisation, Ahmadu Bello University in Nigeria remains committed to upholding the original intent, as evident in the recent award to Sheikh Sharif. 

Sheikh Sharif has spent his entire life teaching, learning, researching, and contributing to community development, which aligns with the exact purpose of universities globally. He has exemplified scholarship and knowledge sharing, promoted interfaith dialogue, and fostered a culture of peaceful coexistence. 

Sheikh Sharif has produced many scholars of global repute, including Sheikh Professor Ibrahim Maqari, now the Chief Imam of the Central Mosque in Nigeria. He is building one of the biggest Islamic centres (Markaz) in Abuja to advance international teaching and research.

Sheikh Sharif brings class, integrity, dignity, and prestige to the Honorary Doctorate. We hope that, going forward, the nomination, review, selection, and conferment processes will remain transparent and accountable. 

To know what is next for Nigerian universities after this remarkable award, here is what Abdulbasit Kasim, a friend and a postdoctoral fellow at the African and American Studies at Stanford University, USA, added: “After awarding Shayk an honorary doctorate, Ahmadu Bello University should proceed to the next phase of translating and incorporating his books into the University curriculum. If I can include Shayk’s work on history, politics, philosophy, and economics in my Stanford syllabus, there is no reason why Nigerian students in humanities and social sciences should study Antonio Gramsci and Karl Popper but not Sharif Ibrahim Saleh and Adam Abdallah al-iluri. While this honorary degree has aesthetic value, I hope Ahmadu Bello University will diversify and broaden the curriculum beyond [the] Western canon.”

Thank you, Ahmadu Bello University, for honouring an erudite scholar. Congratulations, Sheikh Sharif Ibrahim Saleh Al-Hussaini Maiduguri, on your well-deserved Honorary Doctorate in Law award.

Hamisu Adamu Dandajeh, PhD, is a Senior Lecturer in Sustainable Fuels, Energy and Climate Change at Ahmadu Bello University, Zaria – Nigeria.

By Bashir Uba Ibrahim, Ph.D. 

Onomastics is the study of names and the naming of objects, places, and things. Its two main branches are anthroponymy and toponymy. While the former is concerned with individual proper names, family names, or surnames, the latter is interested in studying the motivations behind the proper names of places. This article is interested in toponymy—changing the names of places. Thus, it aims to synthesise the nexus between onomastics and history in naming places and how some circumstances trigger their penultimate changes. 

One of the impetuses behind this article is a Facebook post by Dr. Abdullahi Dahiru, a physician and public commentator, regarding the renaming of “Kunchi” Local Government to “Ghari.” In his post, he attributes this change to a distortion of history, citing Prof. Tijjani Naniya’s views on the etymology of “Kunchi” as historically linked to the bravery of its people. 

As a fortress town established to shield Kano from the external aggression of Damagaram, which sporadically attacked Kano in ancient times, the people of Kunchi successfully obliterated and defeated Damagaram infinitum. Thus, they were tagged by the Kano people as “Kun ci”, meaning “you have won”. As time passed, the phrase blended and metamorphosed to “Kunchi”. Henceforth, the town is called “Kunchi”, according to Prof. Naniya, cited by Dr. Abdullahi Dahiru. Therefore, the semantic change of the word was purely motivated by an extralinguistic factor, as the hardship and backwardness faced by the people of Kunchi were onomastically attributed to the pejorative nomenclature of the word in Hausa.

This scenario is called semantic and morphological change through blending in linguistics, a situation whereby the structure and meaning of the word change over time. Many types of semantic changes exist, including Broadening, Amelioration, Semantic Reclamation, and Pejoration.

The fourth one, “pejoration”, is where a semantic change of the word “kun ci” to “kunchi” falls. According to John (2000: 55), “pejoration is when the word’s meaning changes from positive to negative”. It usually occurs due to the extralinguistic factor or associating it with the taboo, as the name “kunchi” in Hausa is pejoratively associated with the taboo or something negative. 

Meanwhile, the stigma that the name “kunchi” pejoratively carries in Hausa and the negative stereotype it connotes make the people of the area opt to change the name of their local government. This will be a significant setback to the town’s history because, as time goes on, the upcoming generation from there will not know the history of their forefathers and their bravery in warfare.

On the other hand, semantic anomalies—those who believe there is no relationship between a word and what it stands for—triumph over analogists, who argue that word meaning represents what it stands for. Thus, the historical and semantic imports of the word “kun ci,” which was subsequently transformed to “Kunchi,” were not only changed but also its whole structure and form were replaced, displaced, and dislocated.

Finally, this is not the first time a place or city name has changed. Historically, we have seen how some places or cities’ names change due to varied circumstances. For instance, Mumbai, the capital of India, was formerly known as Bombay. But when the nationalist party Shiv Sena rose to power in 1995, it changed Bombay’s name to Mumbai, citing that the former name carries relics of British colonial legacy. 

Similarly, Istanbul, the capital of Turkey, was formerly known as Constantinople for hundreds of years. It was renamed Istanbul in 1930 after the Republic of Turkey was created. Therefore, changing place names is normal, depending on the circumstances and historical events that motivated them.

NB:

Dr. Raji Bello draws my attention that the case of the historical change of the name of “Kunchi” to “Gari” is similar to Lynchburg, Virginia, Black American people whose nomenclature of their city etymologically derived from the historical event of their racial subjugation and maltreatment and want the name of their town change.

Dr. Bashir Uba Ibrahim wrote from the Department of English and Literary Studies, Sule Lamido University Kafin Hausa, Jigawa State.

By Hamza Almustapha Paki

Examination malpractice is regarded as any deliberate act of wrongdoing that violates examination rules intended to provide a candidate with an unfair advantage. Examination malpractice, also referred to as the unlawful actions students undertake during their exams to achieve good grades by taking shortcuts.

Exam malpractices, such as cheating, impersonation, and leakage of examination questions, have become a persistent and widespread problem among students in Nigeria. These malpractices threaten the education system and the country’s future. 

The phenomenon has infiltrated the education system, compromising the integrity and fairness of assessments, undermining efforts to foster a skilled workforce, and eroding public trust in the system. Examination malpractice, alongwith its disadvantages, has negatively impacted all facets of society.

The examination law and ethics state that the sanctions or penalties for candidates involved in examination malpractice in Nigerian tertiary institutions range from a warning letter to not allowing the candidates to sit the examination, suspension for two semesters, expulsion, and dismissal from the institution, depending on the degree of misconduct. 

According to the National Examination Council (NECO), it is estimated that the total number of students involved in various forms of examination malpractices was about 20,000 as of 2021.

On the other hand, 178 cases of malpractice were detected in the Unified Tertiary Matriculation Examination in the 2022 and 2023 batches.

The Joint Admissions and Matriculation Board (JAMB) identified the malpractices as including “multiple registrations, manipulation of biometrics, collusion of some private CBT centres with parents, impersonation, deliberate disruption of the examination process, and syndicate of adjacent centres in examination.

It is depressing, regrettable, and shameful to engage in examination malpractices after all the energy expended by our respected lecturers or teachers.

In conclusion, examination malpractice could lead to a loss of confidence, self-esteem, determination, and indolence. 

It also acts as a source of future persistent sadness, which could cause psychological, emotional, and physical disorders in the victim. Therefore, it should be seen as the enemy of society and jettisoned.

By Isah Dahiru

The recent interview with popular Kannywood actress Nafisa Abdullahi has ignited a heated debate across the social landscape of northern Nigeria, capturing the attention of various commentators, particularly on social media. In her comments, Nafisa made a bold assertion, claiming she is in complete control of her body and mind, and no external pressure will sway her from dressing or presenting herself as she chooses. While many regard Nafisa as a rising icon in the realm of feminism, others view her stance as a challenge to societal norms, often overlooking moral values and even biological realities that define the differences between men and women.

However, I firmly believe that Nafisa and those who share her views are fundamentally misguided. Our bodies are not commodities to be paraded for public admiration. We are not here merely to fulfil some visual pleasure or as adornments for others’ gaze. Instead, we are human beings endowed with dignity and deserving of respect. As the saying goes, “Modesty is the garment of wisdom,” and our attire should reflect the strength of our character, not just the shapes of our bodies.

Some may view Nafisa’s perspective as a rallying cry for women’s rights, but we must question: at what cost? Feminism, when reduced to a struggle for the right to dress indecently or act without moral constraints, becomes an empty movement. True feminism should not undermine the fundamental principles of respect, but rather empower women to pursue their dreams, shape their futures, and contribute meaningfully to society. Yet, today, far too many feminists have turned their movement into a celebration of physicality and superficiality, often at the expense of deeper issues that affect women—such as access to education, healthcare, and opportunities for economic advancement.

“Not all that glitters is gold,” and the so-called “empowerment” that comes from making oneself a spectacle for public approval is fleeting at best. Our communities need leaders who inspire change through actions that address real problems, not through empty displays of vanity. Nafisa and her supporters must realise that feminism was never about endorsing self-destructive behaviours but advancing equality and opportunity for women, especially in the most critical areas—health, education, and justice.

Moreover, the widespread glorification of such behaviours leads to a dangerous distortion of the feminist narrative. In the pursuit of gender equality, many have lost sight of the core values that have guided humanity for centuries. As the Yoruba proverb says, “A child whose mother does not discipline will be disciplined by the world.” While Nafisa may feel empowered by her choices, she must ask herself whether these choices empower women or diminish their potential. Are they fostering respect, or are they merely setting up an unrealistic, unsustainable standard that undermines the integrity of the feminist movement?

The case of Nafisa is also emblematic of a broader issue in modern-day feminism: the movement has become entangled with other societal problems, including the normalisation of self-objectification. This is particularly damaging in northern Nigeria, where the pressures of social norms and expectations are often at odds with personal freedoms. It is one thing to advocate for women’s rights but another to ignore the vital cultural and moral fabric that holds communities together. The old adage, “When you are in Rome, do as the Romans do,” speaks to the importance of understanding context and respecting traditions that shape our societies.

Furthermore, it is essential to note that the modern feminist movement has, in many ways, become an outlet for personal grievances—whether stemming from personal insecurity or trauma. In some cases, it’s a response to physical abuse, neglect, or toxic home environments. Unfortunately, this mindset often distorts the movement into focusing on external appearance and aggressive defiance rather than internal healing and social harmony. Feminists like Nafisa who endorse such ideologies must ask themselves: Are we fighting for the right to make healthy, empowered choices, or are we simply reacting to our wounds?

“Empty vessels make the most noise,” the proverb warns. Feminism, when misdirected, can become just that: an empty echo of ideals without true substance or lasting impact. Instead of dwelling on appearances, activists should channel their energy into solving tangible issues affecting women daily. Why not focus on creating innovative solutions for women in business, technology, or healthcare? Why not work toward making pregnancy and childbirth safer for women in rural areas? Let’s think about addressing the millions of girls who are denied an education or the thousands of children living on the streets of cities like Jos and Kano. These are the real battles feminists should be fighting.

The world has always advanced through the cooperation of men and women, and both genders have vital roles to play in society’s development. Nafisa and her followers should consider taking a more constructive approach. Instead of focusing on outward appearances and ideological battles, they could use their platforms to bring about meaningful change. 

Let Nafisa invest her energy into projects to help women access technology, provide better healthcare, or champion the cause of good governance. As the saying goes, “A man with a good wife is like a man with a treasure chest”. True success comes not from looking beautiful for the world but from making contributions that endure long after physical beauty has faded.

Time waits for no one. The years spent in idle pursuits are years lost. Like all of us, Nafisa is in her prime, and it is her responsibility to use this time wisely. Rather than spending it on fleeting concerns like hair and makeup, let her invest in causes that uplift women and contribute to the collective well-being of society. Her legacy can be more than just a pretty face—it can be one of deep, transformative impact. “He who does not cultivate his own field, let him not expect to reap the harvest.”

The choice is hers—will she become a true role model, not just for how she dresses, but for the change she brings to the world?

By focusing on true empowerment and social progress, Nafisa can transcend the superficiality of celebrity culture and contribute to a more meaningful, lasting legacy for herself and the women who look up to her.

Isah Dahiru is a pharmacist who wrote via easerdahiru@gmail.com.

By Dr. Mansur Hassan

The annual Maulud celebration organized by the Tijjaniyya sect in Kano State has once again highlighted the resilience of the people of Kano against politically motivated security threats. Despite repeated attempts by unscrupulous elements to disrupt such events, this year’s Maulud, conducted under the leadership of His Excellency Alhaji Abba Kabir Yusuf, the Executive Governor of Kano State, and His Royal Highness Muhammad Sunusi II, the Emir of Kano was successfully held.

Politically Motivated Threats and Compromised Agencies

It has become a recurring issue that whenever the government of Governor Yusuf, under the platform of the New Nigeria People’s Party (NNPP), intends to organize any form of gathering—be it religious, political, or social—certain individuals and groups, who are both indigenes of Kano and enemies of the state, orchestrate unnecessary security threats. These threats, fueled by political motives, are aimed at destabilizing the government and discouraging the people from attending such gatherings.

Disturbingly, some of these elements reportedly exploit their connections with the federal government to influence security agencies. In several instances, certain compromised officials within the security apparatus have appeared to yield to these politically motivated threats rather than prioritizing their constitutional duty to protect the lives and property of law-abiding citizens.

The Role of the Nigeria Police Force

The Nigeria Police Force, constitutionally mandated to ensure peace and security, has often found itself at the center of these controversies. Ideally, any credible security threat should be swiftly addressed to allow citizens to freely exercise their rights to assembly and worship. However, instead of providing adequate protection, there have been instances where the police were reportedly pressured by these unscrupulous individuals to ask the government to cancel such events under the guise of maintaining public safety.

This practice undermines the fundamental rights of citizens and creates unnecessary tension within the state. It is crucial for the police and other security agencies to remain neutral, professional, and committed to their duties rather than bowing to external influences.

A Victory for Unity and Resilience

Despite the challenges, this year’s Maulud celebration was a resounding success, marking a significant victory for the people of Kano. The event demonstrated the unity and resilience of the Tijjaniyya sect and the larger Kano community in the face of politically driven intimidation.

The successful organization of the Maulud sends a strong message that the people of Kano will not be swayed by fear or manipulation. It also highlights the commitment of Governor Abba Kabir Yusuf’s administration to upholding the rights and traditions of the people, ensuring that religious and social gatherings can take place peacefully.

Conclusion

The yearly Maulud celebration in Kano serves as a reminder of the need for vigilance and fairness in governance and security. It underscores the importance of safeguarding the rights of citizens against the machinations of those who seek to exploit political differences for personal gain. As the people of Kano continue to stand united, it is essential for all stakeholders, especially security agencies, to prioritize their constitutional responsibilities and act in the best interest of the state and its citizens.

Alhamdulillah, this year’s Maulud has proven that unity, faith, and determination can overcome even the most insidious of challenges. May such successes continue to inspire peace and harmony across Kano State and Nigeria at large.

Dr. Mansur Hassan is a Senior Lecturer in the Department of Mathematics, Northwest University Kano and he can be reached through mhassan@yumsuk.edu.ng

Dear Prof. Sagir Adamu Abbas, 

Although I doubt you could access this letter, I consider it necessary after two failed attempts to obtain relevant information from the office of the registrar of Bayero University, Kano (BUK).

After following this issue for over six months, expecting the school to do the needful, I am disappointed that this great institution continues to give the public room to question its integrity, especially when such involves deceiving a newly established institution by inflating figures and withholding surplus money belonging to students.

It has been alleged that the management of BUK inflated the figures of students’ school fees in the data shared with the National Education Loan Fund (NELFund). As a result, students applying for loans to pay their registration fees met higher amounts already pre-entered on their dashboards and submitted their applications since there was no option of altering the figures. Consequently, NELFund sent the pre-entered amounts to BUK to cover the students’ registration fees and expects each applicant to repay the same after graduation.

I know a student who needed N95,500 to pay his registration fees, but when he wanted to borrow from NELFund, he met N110,000 on his application dashboard. He submitted it like that, and his application was approved in June 2024. However, owing to pressure from BUK, he sought money and paid his registration fees, believing in the school to do the needful once it received money from NELFund.

Fast-forward to January 2025. The school refunded him N95,500 (the exact amount he paid as registration fees) without explaining the N14,500 surplus it received from NELFund. 

Another student who needed N101,500 was forced to borrow N105,000 from NELFund, with BUK keeping the extra N3,500. 

In addition to contacting these two students, I have read dozens of posts and comments by BUK students on social media (concerning this issue) between August 2024 and now, with no single student mentioning having information about their missing money. However, some students are afraid of victimisation, hence warning their mates to be careful with their expressions regarding the issue.

Sir, each of these poor students is expected to repay the exact amount BUK received on their behalf. As a consequence, it is absolutely wrong for the school management to keep the money.

I must mention that the BUK’s singular act of providing wrong data to NELFund could jeopardise the chances of a lot of other potential beneficiaries because the Fund could distrust other institutions henceforth.

I considered this letter necessary after taking some steps, notable of which are as follows:

On June 30, 2024, NELFund responded to my questions via X (formerly Twitter) as follows:

“All institutional fees on the portal were provided by the institution who (sic) themselves are autonomous under the law and not by NELFUND. Should you have any questions regarding your institution fees, kindly contact the competent authorities of your institution.

“According to the Establishment Act, NELFUND reserves the right to determine the interest payable on every loan. In this case, NELFUND have (sic) determined that the interest rate is zero.”

Also, on January 16, 2025, I emailed the registrar of BUK to seek clarification regarding the missing funds belonging to students. Fortunately, I received the following response about an hour later.

“Good morning Ishaka, 

Thank you for your email. I will review the issue you’ve raised and respond accordingly. 

Kind regards

Haruna Aliyu 

Registrar”

Nonetheless, after waiting for six days without receiving any feedback, I sent a reminder. However, at the time of writing this letter, I have still not received any relevant information.

An institution like BUK is supposed to be the epitome of accountability and transparency, so I humbly request that you consider doing the following as soon as possible.

Consider sending the surplus money to the rightful owners—the affected students. 

After that, explain the reasons for the wrong figures and the delay in disbursing the surplus to them.

Lastly, explain to NELFund why the school sent the wrong figures to represent the value of students’ school fees.

It is worth stressing that all of the above actions are necessary damage control strategies, so each should be carried out and openly communicated. In addition to helping BUK improve its public image, these strategies could help the authorities of the institution to avoid probable consequences of their unethical and illegal actions.

Yours sincerely,

Ishaka Mohammed

By Ibrahim Ado Kurawa

Nigeria is consistently one of the most successful countries in the annual international Qur’anic recitation competitions. It is blessed with many learned Ulama and pious populace but unfortunately it is also notorious for neglecting Almajirai (Qur’anic school pupils). Therefore the prestige of the Glorious Qur’an is relegated to optics not inculcating the true teachings of Islam of honoring its pupils and their teachers.

Recently, the Ulama closely associated with the president Ahmad Bola Tinubu propagandists and cronies have come under scathing criticisms because of their planned “Qur’anic Festival”. Dan Bello, the popular social media influencer, was the first to bring public attention to the project [contract] though negatively depicted. He exploited the prevalent anti-Tinubu sentiments. This is because, Tinubu is widely perceived as having betrayed the Ulama who supported the Muslim-Muslim ticket.

Shaykh Abdullah Bala Lau, the leader and National Chairman of Jama’atu Izalatul Bidi’ah wa Ikamatus Sunnah is the promoter or convener of the Festival. The Shaykh made a video clip that has become viral in support of the initiative. His most important reason for initiating the Festival is to promote the unity of the Ummah, which is laudable. He has been engaged in such efforts of bringing together leaders of various sects and factions in the past especially during national crises.For example, his most recent effort was in public diplomacy and it culminated in his leading the Ulama mediation team that visited Niger Republic to meet its military president on the tension between Niger and Nigeria over ECOWAS feud. That has immensely enhanced his image. In addition, he is widely respected within the Salafi circle as a man of compassion and friendliness. He has also been able to win some Sufi leaders who are also battling with their factional crises just like him. This is a major political asset, which could translate to votes hence politicians always visualize and exploit it.

Unfortunately, the Shaykh and many other Ulama and activists are not treated fairly by the politicians who are only concerned with exploiting the social capital of the Ulama. This is because, there are states where president Tinubu lost the election, but their politicians are now the major beneficiaries of his government more than the promoters of the Muslim-Muslim ticket – the most important strategy that brought him to power.

Tinubu’s handlers are only interested in using the Ulama for political gains. Hence Dan Bello’s insinuations always resonate with the poor masses no matter how hard the Ulama try to distance themselves from the ineptitude of the Tinubu’s administration.

The big questions people are now asking is, is the Qur’anic Festival going to be financed by Tinubu, his propagandists or cronies? Is the Qur’anic Festival for the benefit of the Muslim Ummah and at what cost? Shaykh Bala Lau must be careful in his dealings with politicians. Because he didn’t clarify the sponsors of the Qur’an Festival.

Though, in a widely circulated video clip, one of the Shaykh’s lieutenants alluded that the Shaykh and a senior official of the government initiated the idea. So, who’ll bankroll the exercise?

The Ulama must resist temptation of taking money from government officials past or present, without knowing the source of the money, otherwise, they will suffer the same fate of loss of integrity as clerics of other faiths. Although, the Shaykh’s followers never doubt his integrity, however, dining with politicians is a dangerous gamble.

Most politicians pretend to work for national interest but in reality it is subordinated to their interests. When did our politicians ever consult any religious leader before implementing unpopular policies? They only do so when things get bad and are in desperate need of public support. This is not acceptable more especially because Muslim organizations made responses to the Presidential Advisory Committee (PAC) Policy Document with diligence and expertise probably more than any other politicians who are now the darlings of Tinubu’s administration.

Moreover, the Tinubu team never respected and honoured the contributions of the Ulama and Muslim intellectuals to the policy proposals of the PAC. Therefore, Shaykh Bala Lau has no reason to use the Qur’anic Festival for the benefit of Tinubu administration unless it changes its course because they will use and dump him.

Presently, there are video clips of some Salafiyya clerics drawing the attention of Shaykh Bala Lau that he’s now compromising his doctrinal position by “inventing” a new “bidi’ah” which his organisation claims to be eradicating. Of course, the unity of the Ummah is sacrosanct and yes, the Qur’an unites the Ummah. But focusing our attention and finding solutions to the issues of almajirai who are neglected by the society are more important than a convention or festival.

According to the Shaykh, 30,000 Qur’anic reciters from across the country will assemble at Moshood Abiola Stadium to promote Qur’anic recitation. How much is the cost? Conservatively it could reach N3 billion at N100,000:00 per head. There is no need for this, because every year there is a National Qur’anic Recitation Competition or Musabaqa with representatives from all over the country. So why spending billions on a similar competition?

Finally, Shaykh Bala Lau and supporters of this Festival should use their influence to mobilize resources for the Almajirai through the National Commission for Almajiri and Out of School Children which has not received up to N3 billion from the Government since its inception. And if the Shaykh and his team do not support the Commission, they should channel their resources and energy to confronting the challenges of the Almajirai through whatever means they believe in, rather than festivities or jamboree. No strategy has so far succeeded in alleviating the predicament of the Almajirai since 1960 when Sir Ahmadu Bello (Premier of Northern Region) initiated the process with the Committee of 100 Mallams. Is this not a shame for Muslims of Nigeria?

Ibrahim Ado-Kurawa is a renowned historian who lives and writes from Kano. He’s the editor of Nigeria Year Book and Who is Who. He can be reached via ibrahimado@yahoo.com

By Zayyad I. Muhammad

“Change is the only constant in life,” -ancient Greek philosopher Heraclitus.

The Danfodio Jihad, led by Sheikh Usman Dan Fodio in the early 19th century, had several prominent flag bearers. These individuals were given flags by Usman Dan Fodio as symbols of authority to lead the jihad in different regions. The most notable flag bearers include:

 1. Muhammad Moyijo – Kebbi

 2. Abu Hamid – Zamfara

 3. Ummaru Dallaji – Katsina

 4. Mallam Musa – Zauzau

 5. Mallam Isiyaka – Daura

 6. Mallam Suleiman – Kano

 7. Buba Yaro – Gombe

 8. Mallam Alimi – Ilorin

 9. Mallam Dendu – Nupe

 10. Mallam Yakubu – Bauchi

 11. Modibbo Adama – Adamawa

 12. Mallam Zaki – Katagun

 13. Mallam Sambo – Hadejia

 14. Mallam Dantunku – Kazaure

 15. Muhammad Manga – Misau

 16. Muhammad Wabi – Jama’are

 17. Muhammadu Namoda – Kauran Namoda

 18. Sambo Dan Ashafa – Yan’Doto

Over time, these scholars and leaders and their territories evolved from jihad leaders and scholars to traditional authorities—‘The Native Authority’—which the British later integrated into their indirect rule system. Emirs in the northern emirates wielded substantial power over their territories, overseeing local administration, tax collection, law enforcement, judicial authority, and maintaining order.

In 1976, during local government reforms under General Yakubu Gowon’s administration, the Native Authority system was formally replaced with a standardized, democratic local government structure across Nigeria.

Initially, emirates and chiefdoms in Nigeria had no graded ranks—only First Class Emirs, Chiefs, and Hakimis or Dakacis. Over time, a grading system (First, Second, and Third Class) was introduced, which the emirates, chiefdoms, and their people adapted to.

These territories witnessed the creation of states and local governments and the emergence of new emirates and chiefdoms. For instance, Gombe State now has nine first-class emirs:

 1. Abubakar Shehu-Abubakar: Emir of Gombe and Chairman of the State Council of Emirs and Chiefs

 2. HRH Alh. Abdulkadir Haruna Rasheed: Emir of Dukku

 3. Muhammad Kwairanga Abubakar: Emir of Funakaye

 4. HRH Ahmad Usman Mohammed: Emir of Deba

 5. Umar Muhammad Atiku: Emir of Akko

 6. HRH Alh. Adamu Haruna Yakubu: Emir of Pindiga

 7. HRH Alh. Umar Abdulsalam: Emir of Gona

 8. HRH Alh. Muhammed Dadum-Hamza: Emir of Nafada

 9. HRH Alh. Abubakar Ali: Emir of Yamaltu

Gombe State also has five chiefdoms: Mai Tangale, Folo Dadiya, Mai Kaltungo, Mai Tula, and Dala Waja. The Tula Chiefdom carved out of the Kaltungo Chiefdom, was created in 2001 by the Gombe State House of Assembly.

Similarly, Bauchi State has six first-class emirs: Bauchi, Katagum, Misau, Jama’are, Ningi, and Dass.

Borno, not part of the Danfodio Jihad, has eight emirates: Borno, Bama, Damboa, Dikwa, Biu, Askira, Gwoza, Shani, and Uba. The Uba Emirate was created in 1976.

The Kano Emirate has experienced the creation and abolition of emirates by successive governments. Governor Abubakar Rimi established new emirates in 1979, which Governor Sabo Bakin Zuwo reversed in 1983. Governor Abdullahi Ganduje recreated them, but only Governor Kabir Yusuf reversed the decision. On June 16, 2024, Kabir Yusuf signed the bill, creating Gaya, Rano, and Karaye as second-class emirates within Kano State. The Kano Emirate has navigated these changing times, which is inevitable!

As of April 25, 2023, there are 28 first-class traditional rulers in Nasarawa State. In April 2023, Governor Abdullahi Sule announced the elevation of the status of 22 traditional rulers in the state.

Taraba State has 56 graded chiefs: 6 first-class, nine second-class, and 40 third-class. Former Governor Darius Ishaku created 9 of the traditional chiefs.

Emirates and chiefdoms have transformed, their people have evolved, and their geography has been altered. Some were established during the Danfodio Jihad, others through historical processes, and some by administrative laws.

The Sardauna Province, with its emirates and chiefdoms in both Adamawa and Taraba states, is a product of recent history, created after the United Nations referendum of February 11, 1961, in which 59.97% voted to join Nigeria. Sir Ahmadu Bello promised that those who joined Nigeria would be granted a separate province with benefits similar to those of Northern Nigerians- thus, the present emirates and chiefdoms in the province.

Leaders with foresight accept change and encourage and push for it. It was reported that when the administration of former Governor Boni Haruna of Adamawa State considered upgrading the Hama Bachama, Gangwari Ganye, Emir of Mubi, Amna Shelleng, Murum Mbula, and Kwandi Nunguraya (Chief of Lunguda Kingdom) to first-class status, the late Lamido Aliyu Mustapha also advised and encouraged the upgrading of the Hama Bata. Surprisingly, the late Lamido Aliyu Mustapha was the only first-class Emir in Adamawa State at the time, and his emirate was one of the largest in the Danfodio Dynasty, spanning parts of Cameroon, Chad, including Central Africa. 

When Governor Ahmadu Umaru Fintiri announced the appointments of emirs and chiefs for two newly created emirates and four chiefdoms, some people questioned the appointment of His Royal Highness Sani Ribadu as the new Emir of Fufore Emirate. They overlooked and forgotten the fact that emirates and chiefdoms have evolved.

Individuals without royal lineage have become kings, emirs, and chiefs. Traditional titles are now more accessible, and the role of kingmakers has also evolved, with emirates and chiefdoms determining their kingmakers. Emirates, chiefdoms and kingdoms have evolved, their territories have transformed, and their people have embraced the inevitable changes of time.

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

By Uzair Adam

The Kano State Government has distributed 7,158 goats to 2,386 women as part of the second phase of its Livestock Fattening Programme, with each goat costing approximately N321,319.

Governor Abba Yusuf launched the initiative, valued at N2.3 billion, to reduce poverty and promote economic self-reliance among vulnerable groups.

Each beneficiary received three goats, amounting to a total allocation of around N963,957 per person.

Sanusi Dawakin-Tofa, the governor’s spokesperson, explained that the program is designed to foster livestock entrepreneurship among women in all 44 local government areas of the state.

Future phases of the scheme will include the distribution of 1,342 cows and 1,822 rams to women and youths.

Governor Yusuf emphasized that beneficiaries should utilize the livestock responsibly, urging accountability to ensure the program achieves its objectives.

“This is more than just a livestock distribution; it’s about empowering communities and building a sustainable economic model that uplifts people and reduces reliance on government support,” the governor stated.

The initiative underscores the administration’s commitment to grassroots development, empowering women and youths while integrating them into the agricultural value chain to enhance household income and drive sustainable growth.