Opinion

By Mohammed Usman

Recently, the world has welcomed the advent of a rich, sophisticated, and yet unprecedented technological breakthrough with the potential to reshape the tapestry of human life. This breakthrough is referred to as “artificial intelligence” or simply “AI.” AI means the ability of a computer program to mimic the capability of the human brain. 

Artificial intelligence, more than it was initially envisaged, has proliferated acceptance in almost all realms of life. Because, in a very short period, it has proven itself to be the tool for metamorphosing and mushrooming productivity, efficiency and effectiveness that no human beings would have ever dreamed of. 

However, this breakthrough has recently been a heated debate among experts in various sectors of life, especially academia. Though the debate does not seem to conclude the horizon because of the weight each party has been proving in favour of its side, none can deny that this AI does not solely mimic the human brain’s capability. Still, it has made it evident that there is additional potential to do away with it.

Technology has made many people, especially youth, weak and reluctant to use their brains to think and be productive as long as this Al is at their disposal. They distrust the effectuality of their brains so long as they seek access to AI and find it. This is not only a challenge to the potentiality of youth but also to future generations at large.

A time can come, and God forbid, when people can be likened to pieces of objects that cannot do any simple task for themselves without the help of this Al. Deep and critical thinking, as well as cognitive capacity, will flutter away from those people. 

Hence, the need for members of any given society, especially the youth, to limit the use of this technology can never be overemphasised. It must always be handled with care and suspicion since it has come to stay and co-evolve with them.

Governments at all levels must develop policies, rules, and regulations that govern the use of this technology, be it shadow, put it under control, and ensure that it does not damage its citizens in any way. 

Mohammed Usman (Noble-Pen) wrote via mohammedusman5706@gmail.com.

By Zayyad I. Muhammad

The principle “you only sell what you have” is a cornerstone of all businesses, resonating throughout different industries and emphasizing the importance of aligning offerings with available resources and expertise.

It’s crucial to provide goods or services that are accessible and within one’s capabilities. However, Nigerian power distribution companies (DISCOs) are selling services they cannot deliver to their customers. For example, the promised 20–24-hour electricity supply under the new tariffs, such as Band A, appears to be unsuccessful.

The DISCOs are simply selling 20–24 hours of darkness, causing disappointment, eroding trust, and damaging the reputation of both the DISCOs and the Minister of Power.

Among economics and political observers, there is a widely held belief that credibility is paramount in retail, manufacturing, or service-oriented businesses. Customers expect transparency and reliability, and any deviation from this expectation can have detrimental effects on long-term success.

The DISCOs want to emulate other countries, but in those with privatized electricity, tariffs are usually categorized into residential, commercial, and industrial sectors. However, in Nigeria, consumers are simply grouped into ‘BANDs.’ For instance, in countries with reliable electricity, like the EU, consumers have the freedom to choose an electricity supplier from the full range available in their area, as well as the type of tariffs they prefer. In Nigeria, DISCOs hold a monopoly. If your service provider is Ibadan Electric, Kaduna Electric, Yola Electric, etc., you have no alternative; you must remain with that specific DISCO and the tariff band they have assigned to you.

We must acknowledge that every business, including DISCOs, operates within constraints, whether financial, logistical, or technical. While acknowledging these constraints is logical, the new tariff appears to be nothing more than an attempt to expedite Nigeria’s electricity sector development without addressing underlying challenges. How can Nigeria implement tariffs similar to those in countries with well-developed electricity sectors, characterised by massive infrastructure, reliable electricity, flexible tariff structures, and numerous options for consumers in choosing service providers?

The Band A tariff is nothing but overpromising and underdelivering. Businesses that embrace this principle prioritise maximising profits at the expense of their customers’ needs and freedom of choice.

In fact, the majority of Nigerian electricity consumers, regardless of whether they are in Bands A, B, C, D, or E, are angered by two entities: DISCOs and the Minister of Power. DISCOs are perceived as collecting money for services not rendered, while the minister is seen as defending the indefensible.

In serious countries, electricity supplies and tariffs are considered a security and economic imperative. Thus, electricity tariffs can vary widely depending on factors such as economic conditions, infrastructure, government policies, and production methods.

Presently, Nigeria’s economic conditions cannot support or sustain these new tariffs; we lack the infrastructure and economic strength for businesses to bear such high tariffs. Consequently, this would lead to high commodity prices as production costs increase, ultimately resulting in higher prices for goods and services.

In countries with efficient electricity systems, tariffs often reflect the costs of generation, distribution, and maintenance, resulting in lower rates for consumers. For instance, countries like Norway, Sweden, and Switzerland utilise a mix of hydroelectric, nuclear, and renewable energy sources, which helps keep tariffs relatively low compared to gas-powered alternatives.

The Minister of Power and DISCOs must revisit the drawing board as the new tariff has failed upon arrival. For instance, according to an investigative report by the Daily Trust on April 12, 2024, DISCOs issued 37 apologies to Band A customers within one week. They are struggling to sustain a 20–24-hour power supply to Band A customers.

It’s crucial to remind DISCOs of the provision by the Nigeria Electricity Regulatory Commission (NERC): ‘When the Disco fails to meet the committed service level to a Band A feeder for seven consecutive days, the feeder shall be automatically downgraded to the recorded level of supply in accordance with the applicable framework.

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

By Ado Magaji Mansur

As the saying goes, “We are the books we read.” Therefore, we should all thank our writers, past and present, for depriving themselves just to share their ideas and experiences with us through books. 

Although I am not a writer, I believe that writing books is both painful and rewarding. Without these books, our world would’ve been a totally different place. 

However, as the world is moving from script to screen, coupled with the gradual death of the reading culture and rise in the “watching” culture, especially among our people. I hereby ask the question: Can’t our intellectuals use film to transmit their great ideas to the people?

We have already made the mistake of entrusting our films to the people we all know who can’t be relied upon as the sole custodians of our culture and the psyche of our younger generation. Therefore, instead of observing and criticising the films, their makers and producers from a distance, why can’t some of the great minds among us think up some appropriate ways of putting their ideas to improve the powerful Kannywood, especially now that it’s been confirmed that they can’t live up to our didactic and moralistic expectations? And since no one can moderate (read: censor) their movies before they reach our homes, we must help them improve.

Very soon, we will start alleging or complaining that foreign countries and organisations are sponsoring and producing films like “Dadin Kowa” to intentionally misrepresent us or to sustain the stereotypical image of us that has already been created. 

Like books, films have the capacity to convey a wide range of ideas, making them a versatile tool for people from all disciplines. If handled with care, films can have a profound impact on the audience, much like books do for readers. 

Finally, I must confess that, some years back, when our friend Muhsin Ibrahim defected from Literary Studies to Theater/Film/Television studies, I secretly doubted the sagacity of his choice because I then wrongly thought that, as a promising writer and critic, he would contribute to his society better as a literary guru than a film scholar. But now we can all see his great job for Kannywood. We can all take some cues from our friend and see how we can contribute.

By Wonderful Adegoke

In a Northern Nigerian region plagued by stereotypes and obstacles to academic success, Khalilat Bello’s unwavering advocacy for academic excellence has defied all the odds and carved a path to success. Her journey is not only inspiring but also a testament to the power of perseverance and determination.

Hailing from Offa Local Government Area in Kwara State, Khalilat came to terms with her fate of studying Applied Chemistry at Usmanu Danfodiyo University Sokoto (UDUS) after realizing that pursuing a medical degree would be a forlorn attempt. She accepted her new path and threw herself into her studies, determined to make the most of her time at the university.

Khalilat recounted, “Reflecting on the past, there has never been a record of my struggling in the field of chemistry. When I graduated from secondary school, I was awarded for being the best student in chemistry. Moving forward, my interest in the subject deepened.”

Khalilat’s Resolute Grit

Fully aware of undergraduates’ volatile academic experience, she subsisted her academic pursuits by attending lectures regularly and taking tutorials on obscure courses.

“Earning 4.89 on a 5.0 CGPA scale in 100-level compelled me to give it my all,” she enthused, revealing how she persevered among a class of brainy students who were in healthy competition with each other.

“As an ardent believer in hard work, I spent countless hours reading and writing, thoroughly studying the materials. Attending tutorials, brainstorming and sharing ideas with my classmates helped out in some challenging courses.

On the subject of long-term concentration during reading, “The goal I had in mind kept me going and helped manage distractions.”

Though actively involved in extracurricular activities and has served as the one-time Vice President of her departmental association, she added, “All engagements are brought to an abeyance during tests and exams.”

“I’m immensely grateful to God for being the top student in my department with the highest CGPA of 4.85. I attribute this achievement to the self-discipline I developed in my early days and the encouragement I received from my friends and family.”

Remain Committed — Khalilat advises undergraduates

Khalilat warns against inconsistency and advises undergraduates to be committed and hardworking. “Hard work helps mitigate against gratuitous results.”

By Muhammad Sodangi

As a prominent professional football club, Kano Pillars rose through the landscape of Nigerian football, showcasing and elegantly displaying a blend of talent, resilience, and passion for the game.

The club’s commitment to excellence and community support have been instrumental in its success. It is also well known for its passionate fan base, iconic blue and white colours, and stylistically competitive performance on the field.

Kano Pillars have won many domestic trophies, multiple NPF titles, and Federal Cup victories. Amazingly, they have represented Nigeria in several continental competitions, such as the CAF Champions League and the CAF Confederation Cup.

With a solid foundation, Kano Pillars Football Club is a shining example of determination, talent, and community spirit in Nigerian football.

Through their remarkable journey, the Kano pillars have solidified their place as a highly revered and respected institution in Nigerian football, leaving behind a lasting imprint on the hearts of fans and the history books of the sport.

However, the recent clash between Enyimba and Kano pillars shook the Nigerian football scene as the former claimed a commanding 5-0 victory over the latter.

The game was a top-notch encounter that magnetised and captivated fans and pundits from all angles. Enyimba, known for their attacking prowess and tactical acumen, played a master class against Pillars, securing an impressive 5-0 victory.

Conversely, Kano pillars faced enormous challenges throughout the match, struggling to contain Enyimba’s attacking onslaught and assert their presence on the field. In fact, the decline of Kano pillars in recent seasons could be attributed to various factors, including the lack of motivation among players, coaching staff, and management, as well as poor government funding.

These bedevilling obstacles created a nasty environment that hindered the players’ ability to perform at their best.

These international challenges could be addressed by prioritising motivation, empowerment, and support for players and staff. Thus, these could pave the way for success, glory and growth within the prestigious Kano pillars.

Sodangi writes from Salaha Africa, a media company based in Kano, Nigeria.

By Umar Sani

In the heart of Darmanawa, a community in Kano city that was once enriched by natural water resources, a relentless battle against water scarcity now rages. This pressing issue, a matter of life and death, stands as a stark reminder of the failures in governance and the unyielding grip of greed that plagues our society.

For generations, the people of Darmanawa lived harmoniously with abundant water sources, a testament to nature’s generosity. But today, the narrative has shifted drastically, leaving residents grappling with the harsh reality of waking up before dawn to embark on a futile quest for water.

The dawn chorus is no longer accompanied by the soothing flow of streams or the gurgling of wells. Instead, it echoes with the footsteps of weary souls like my friend, Aminu, and me, trudging through the darkened streets in search of a basic necessity.

The root cause of this crisis is not nature’s reluctance but, rather, human neglect and shortsightedness. The government’s failure to manage water resources efficiently and the insatiable greed of the affluent, who hoard water from boreholes, exacerbate the plight of the common people.

We are left with no choice but to rely on water vendors whose prices soar higher with each passing day, adding financial strain to an already burdened populace. Even this temporary relief is insufficient, forcing us to venture further, to places like Makabarta, in pursuit of “Mai ruwa,” a term that has become synonymous with hope in our parched reality.

The consequences of water scarcity extend far beyond mere inconvenience; they permeate every facet of life. Health suffers as access to clean water becomes a luxury, hygiene standards plummet, and diseases lurk in the shadows. Education is compromised as children spend valuable hours fetching water instead of attending school. Economic activities dwindle, perpetuating a vicious cycle of poverty and despair.

Amid these challenges, however, a glimmer of resilience lies within our community. Local initiatives to conserve water, promote rainwater harvesting, and raise awareness about responsible water usage have sprouted like oases in a desert. These efforts, though small, carry the promise of a better future, where water is not a commodity but a fundamental human right.

As we reflect on Darmanawa’s struggle with water scarcity, we must remember that this is not merely a local concern but a global crisis demanding immediate attention. Sustainable water management, equitable distribution, and community empowerment should take center stage in our pursuit of a water-secure world.

The unforgiving thirst of Darmanawa serves as a poignant reminder that water is not merely a source of life; it is life itself. It’s time we quench this thirst, not only with water but also with collective action, empathy, and a commitment to a brighter, hydrated future for all.

Together, let us turn the tide, one drop at a time, until every cup is filled and every faucet flows freely once more.

Umar Sani Adamu (Kawun Baba) wrote via umarhashidu1994@gmail.com.

By Prof. Abdussamad Umar Jibia

Last night (Friday, 19/04/24), I sat to watch the national news, which I rarely do these days. Of course, I sometimes sit and watch. 

The first item I saw was a report of more killings in Plateau state. Plateau state is one of the two states in Northern Nigeria with a majority Christian population. That didn’t mean anything before. Jos, the state’s capital, had made a name for being a peaceful town you would visit and enjoy. The atmosphere was lovely; the city was peaceful, with lots of tourist attractions in its surroundings.

This made Jos a suitable candidate for situating the premier elitist National Institute of Policy and Strategic Studies, an institute attended only by a select few among the policymakers of Nigeria. That is not all. 

Different generations of politicians have selected the same Jos to host their party conventions, which can only take place in a peaceful atmosphere. As far back as December 1952, the National Council of Nigeria and the Cameroons (NCNC) held its convention in Jos. Forty-one years later, the Social Democratic Party (SDP) also had its historic convention in Jos. This convention resulted in the election of Chief MKO Abiola as its flag-bearer. No wonder the motto of Plateau state has been “Home of Peace and Tourism”.

All that was before the arrival of Zionists in the 1990s. The Zionists, who do not believe in Jesus as a messenger, a son of God or even a man of God, had convinced some ignorant Nigerian Christians that they were their brothers. Nigerian Christians thus mounted very high pressure on General Ibrahim Badamasi Babangida’s administration to bring back the Zionists who were expelled from Nigeria in 1973. Of course, even before 1973, Nigerians never wanted them. Their presence was imposed on us by the British.

Some of the slogans used by the Christian clergy included, “It is antichristian to antagonise Israel”, “Israelis are our brothers”, and “Nigeria stands to benefit from diplomatic relations with Israel”. Babangida yielded and restored diplomatic relations with Israel in September 1992. That single act was the greatest mistake any Nigerian leader would make since gaining the flag independence from the British. 

As soon as they settled down, the Israelis began implementing their scheme. They started issuing visas to Nigerian Christians to go on annual “pilgrimages” like Muslims. However, unlike Muslims who go to Saudi Arabia to worship, the Christian pilgrimage was purely a tourist visit with no defined acts of worship.

If it were just about tourism, the problem would have been less. In fact, there wouldn’t have been any problem at all. However, since the Christian pilgrimage started, peace has eluded Northern Nigeria. The city of Jos, which attracted Nigerians and their guests, has since become a ghost of itself. Nobody wants to visit Jos anymore. Youth corps posted to Jos desperately seek relocation. Travellers from Abuja to Bauchi and back now go through Kano to avoid being intercepted and murdered in Jos. 

The Zionist connection was exposed on the floor of the House of Representatives by the immediate past Deputy Speaker, Alhaji Ahmad Wase. In a widely circulated video, Alhaji Wase told the house how 300 people were sponsored for illegal military training in Israel. In addition, he said four containers of arms were brought into Plateau State from Israel. Alhaji Wase told the house he was ready to prove it with the necessary documents, including a committee report. Typical of Nigeria, no one bothered to follow it up. 

Alhaji Wase was only speaking about Plateau State. Who knows how much military training the Zionists gave militant groups like Boko Haram, bandits, ESN and the like operating in various parts of the country? And who knows how many more containers of firearms were brought in from Israel for their trainees?

As if that is not enough, after committing all these atrocities, the shameless murderers that the Zionists are told the United Nations, “Over the past decade, 50,000 Christians in Nigeria have been butchered and hacked to death”. This statement made by the Zionists ambassador to the United Nations, Gilad Erdan, in January this year was broadcast by major media houses, with some of Nigeria’s ignorant Christians hailing it.

We expect the Federal Government to call the Israeli ambassador to show evidence of 50,000 Nigerian Christians murdered by Muslims. Of course, we expect details since the enemies of Nigeria seem to have more information than our Federal Government. I would like to hope that the Zionists would also be made to account for all the atrocities they have been committing in the form of training of criminals and supply of logistics to same.

If the Federal Government allows the Zionists to continue with their business as usual, the rest of us would have no option but to believe that the war against insurgency is only a deceptive camouflage to divert the attention of Nigerians from their actual problem that the Zionists are. Billions of Naira of taxpayers’ money are being budgeted every year to fight insecurity when the actual enemy is left untouched.

There is no need to continue to maintain a worthless diplomatic relationship that has only helped to sow the seed of discord among Nigerians. This relationship keeps claiming more lives and property of Nigerians. With the genocide in the Middle East, Nigerian Christians have since found another location for their annual pilgrimage. So, no Nigerian needs Israel for anything anymore.

Mr. President, our diplomatic relations with Israel should not only be ended but investigated. 

Israelis must leave Nigeria now!

Professor Abdussamad Umar Jibia wrote from Kano via aujibia@gmail.com.

By Sulaiman Mohammed

Education is often regarded as the foundation of every society, the key to unlocking prosperity and success for nations and individuals alike. Yet, despite its importance, the individuals responsible (teachers) often find themselves not only underpaid but also underdeveloped.

The most common complaint among teachers in private schools is the poor payment as monthly income they receive for their hard work and dedication. As a profession (teaching), it requires significant time, effort, and skill. Many hours are spent planning lessons, grading assignments, and providing individual student support. Teachers play a crucial role in shaping the future of society, yet many are struggling to make ends meet.

The low salary that many teachers receive fails to reflect the importance of their work and makes it difficult for them to support themselves and their families. This affects their well-being and their ability to teach and inspire their students effectively. 

In my community (Rigasa, Kaduna state), I know of many qualified and experienced teachers who left school for another or even a different profession outside of teaching, all courtesy of underpayment and undervaluation to the detriment of the students. 

Finally, to ensure that students receive a quality education, teachers need to be adequately compensated in terms of fair salary, access to benefits, and other professional opportunities for staff sustainable development. Only then can we ensure that our schools are staffed with dedicated and passionate educators who can provide the best education. 

This is in dedication to Mallam Salihu, Bn Masood, Yunusa Bala, Mallam Umar, Haruna Bala, and several other teachers in this profession. Keep on keeping on; the students and society are our concern.

Sulaiman Mohammed wrote via muhammedsuleiman213@gmail.com.

By Muhammad Umar Shehu

The recent budget allocation by Governor Inuwa Yahaya of Gombe State has sparked concerns among citizens, particularly regarding the disproportionate allocation of funds. While a significant portion of ₦43.130 billion is earmarked for constructing a new governor’s residence, high court, and house of assembly complex, only ₦10 billion is allocated for road construction. This disparity raises questions about the state’s priorities and resource allocation strategy.

It is disheartening to witness such a large sum allocated to luxurious infrastructure projects while essential infrastructure like roads receives comparatively meagre funding. This allocation pattern reflects a misplaced sense of priorities and neglect of critical needs in the state.

As responsible citizens, it is imperative that we hold our leaders accountable and challenge decisions that do not align with the people’s best interests. We cannot afford to stand by idly while our state resources are mismanaged and squandered on unnecessary projects.

The people of Gombe deserve transparency and accountability in governance. We must demand greater scrutiny of budgetary allocations and ensure that public funds are effectively used to better our communities.

There is an urgent need to reallocate priorities to address pressing needs such as infrastructure development, healthcare, education, and poverty alleviation. Our leaders must be reminded of their duty to serve the people and prioritise projects that have a tangible impact on the lives of ordinary citizens.

As concerned citizens, we must unite and advocate for a more equitable distribution of resources to meet the needs of all residents of Gombe State. Together, we can hold our leaders accountable and work towards a brighter future for our state.

May Gombe State and Nigeria as a whole prosper and thrive. Amin.

Muhammad Umar Shehu wrote from Gombe via umarmuhammadshehu2@gmail.com

By Isma’il Hashim Abubakar 

Shaykh Musal Qasiyuni was the third among the scholars whose lessons I listened to throughout Ramadan. I was attracted to his lessons almost two decades ago, much by the accent and the tone of the hymns with which he and his audience opened and closed the lessons, and they were, to me, at the start, more of an esoteric language.

Qasiyuni’s zeal for the preservation of norms and values, the eradication of vices and immoral ventures, and his expression of concern toward the plight of the masses are evident in his lamentation of how things have turned in Muslim societies, which portrays him in the same reformist and activist light that Salafis are often depicted.

Malam Qasiyuni condemned the attempt to incorporate medical tests among legal requirements that must be presented before marriages are contracted. However, he acknowledged that the tests are essential, safer, and more sustaining for the marital union and the future of the couple’s family. The scholar’s point is if leaders are encouraged to pad new legislations into injunctions of marriages, which are already comprehensively sanctioned by Islam, a time would come when leaders would smuggle harmful laws which would only strangle legitimate marriages and pave the way as well as promote promiscuous associations between men and women as it has been normalised in not only western but also many Muslim countries.

In this year’s Ramadan, like the previous years, Qasiyuni had painstakingly treated sensitive themes that have remained the bonds of sectarian contention among the major Sunni Muslims, particularly between Sufi brotherhoods to which he belongs and their Salafi counterparts. These include the concept of bid’a and the central thematic components that revolve around it, such as litanies, liturgical actions, and performances like maulud anniversary and awrad. Qasiyuni offered an extremely polemical and revisionist interpretation of these themes while seeking to legitimise them in line with his Sufi conception and practice.

The hallmark and motive of all these elucidations are an attempt to arrive at a conclusion on which among the many strands of Sunni Islam is on the right path and, hence, most deserving of salvation. In this case, Qasiyuni was more flexible and accommodating as he expanded on the prophetic report, foretelling and warning about the sectarian fragmentation that Muslims would experience. He argued the report has all it takes to be exploited by each of the strands of Sunni Muslims, and going by the letter and spirit of the Hadith, which points to the vast majority as one of the yardsticks for identifying the most authentic and righteous group which merits salvation, according to Qasiyuni, Sufis would have more legitimate claims that conform with what obtains in reality. 

Interestingly, however, Qasiyuni dismissed this sectarian conclusion favourable to his theological understanding of Islam and appraised that rather than interpret the Hadith from a creedal point of view, which of course has been the dominant method of scholars for centuries, the Hadith should better be seen from the viewpoint of meritorious virtues, conducts and manners such as kindness, truth, selflessness, humility, resilience, which the Prophet (SAW) and his companions had exhibited throughout their lifetimes. In this way, members of each sect and Islamic societies, including not only the Salafi competitors but peripheral and marginal sects like Shia, can be regarded as a salvaged group in Qasiyuni’s opinion. 

Although this view sounds too malleable and points to the degree of Qasiyuni’s broad-mindedness and tolerance, it shall remain problematic and challenging to accept for several reasons, one of which is the consensus among Muslims that creed and beliefs take precedence over all actions and since even non-Muslims could exhibit the virtues outlined by Qasiyuni, downplaying the creedal substances and theological aspects as prime barometers for assuming the status of righteousness and uprightness as far as Islam is concerned, is unacceptable.

The love and affection of Muslims toward the Prophet SAW are meeting points which, according to Qasiyuni, should be the basis for Muslim unity and common solidarity, but also the mirror which shall reflect in the relations among Muslims and have common solidarities irrespective of their sectarian differences. Moreover, Qasiyuni stressed that Muslims must respect and love anyone or anything that connects to the Prophet, no matter to what small degree and anyone who hates it is condemned and wretched.

One point that shall remain problematic in Qasiyuni’s unification theory is the Shiite doctrine of hatred toward the Prophet’s companions would automatically disqualify them and remove them from the umbrella of unity which the great Qadiri Shaykh is advocating.

Like Dr Rijiyar Lemo, Qasiyuni also vehemently challenged those who cast doubt on Hadith and accused some of the Prophet’s companions and famous collectors of Prophetic traditions. Qasiyuni’s reaction to this issue seems to be a rejoinder against his brother Abduljabbar, who is still languishing in jail for stirring loud controversy about this issue. Interestingly, Qasiyuni himself mentioned Mustafa al-Sibā’ī’s masterpiece, al-Sunnah wa Makānatuhā fī al-Tashrī’ al-Islāmī as a concerted response and healing answers to all those who nurture any scepticism around the Sunnah or the process of its compilation and transmission.

Although still having a few issues to disagree with the Ahlussunnah proper, like the fate of the Prophet’s uncle, Abū Tālib, the Kabara cleric used this year’s Ramadan season to repeatedly stress his loyalty to Sunni Islam and refute Shiism, which then debunks the widespread rumour that the man had gravitated to the Shiite camps.

Even if on sectarian grounds one disagrees or even refuses to listen to Qasiyuni, one cannot deny that the text he teaches during Ramadan, which is unanimously accepted by the Sunni Muslim world, is a robust inspirational source of reverence to Prophet Muhammad (SAW). 

Northern Nigeria is indeed blessed with so many scholars; the ones highlighted in this article (parts 1, 2 & 3) are just a drop from the ocean. They offer a significant representation of how the Ramadan season is made distinct and unique through disseminating Islamic knowledge. I highly regret not getting the opportunity to closely and regularly listen to more scholars such as Shaykh Umar Sani Fagge, Shaykh Isa Ali Pantami, Shaykh Ibrahim Maqary, Shaykh Muhammad bin Usman, Professor Salisu Shehu, and above all, my teacher Professor Muhammad Kabiru Yunus. But while I was too lethargic to listen to them all, I still wished Professor M.K Yunus’s tafsir recordings were available for public consumption. 

May Allah reward these scholars abundantly and elongate their lives to keep benefitting the Ummah.

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