Opinion

By Bello Hussein Adoto

When COVID-19 came, we switched from receiving exegeses of the Qur’an and Hadith from masājid and physical gatherings of knowledge to virtual ones. We attended Facebook Live and Zoom sessions to listen to our favourite scholars. We followed their tafsirs on Mixlr, Google Meet, and Telegram.

These were supposed to be temporary solutions to the social-distancing mandates that COVID-19 imposed, but they have become the norm. It is about time we returned to the masājid to restore their beauty and secure the blessings of learning physically from scholars.

This Ramadan is a great time to start.

Allāh says in the glorious Qur’an, “I did not create mankind and the jinn except to worship Me.” The masjid is central to this worship. We observe the congregational ṣalāt at the masjid, perform iʿtikāf there, distribute the zakāh, and listen to explanations from our scholars.

Beyond worship, the masjid unites us as a community by bringing us together with our Muslim brothers and sisters as members of a shared community, united by faith. In preserving this faith and community, we must find a way to restore the essence of our masajid, even in the age of online communities.

Why should we return to the masjid?

Islam is not against technological innovations that would benefit Muslims. Indeed, we use microphones to project the adhan, telescopes to observe the moon, and smartphones and other devices to spread the message of Islam beyond the masajid. Therefore, we are free to seek and adopt goodness from any source.

However, attending virtual lectures or learning at online madrasahs or Islamic institutes should complement, not substitute, listening to lectures in the masjid or learning physically at the feet of scholars.

The masjid creates a veritable platform for teachers, scholars, and students to connect physically and leverage the elements of the surroundings—the sound, the sights, the mannerisms, and the divine blessings—to achieve maximum benefit from the engagement. Besides, it is the most common place to connect as brothers and sisters and focus solely on learning and worship without distractions.

So, how can we return to the masjid?

Start small

Returning to lectures at the mosque or taking in-person classes would be challenging in the first few days. You are changing a routine and need time to adjust.

So, start small. Instead of joining Twitter Spaces for morning reminders, stay back for three to five minutes to listen to short tafsirs of the Quran and Hadith. If that is unavailable at your masjid, introduce the idea to the masjid committee. Then, you can listen to your virtual sessions on your way home.

Commit to optimizing Jum’ah sessions

The Jum’ah prayer is our weekly chance to gather in our numbers to worship Allah. Thankfully, Imams deliver khutbahs on salient issues that can provide us with much to ponder for the week. We can optimize our schedules to prioritize the Jum’ah sessions.

Set out early to secure convenient spots. Those of us who sleep through the khutbah can nap before going for Jum’ah. That way, we are more likely to stay sharp until the end of the service and earn the full reward.

Leverage your local masjid

The scholars at the mosque you pray at may not compare with the exotic collection of scholars you can listen to online, but they offer a great platform to keep you grounded in your community’s realities.

They speak your language, use local examples to explain Islamic concepts, and are easier to reach than those you listen to online. Physical sessions with these scholars and teachers also provide a social presence unmatched by virtual ones.

The mere fact that they are live before you strengthens your connection and primes you to appreciate better the content and context of the lecture or discussion. So, start with your local masjid and see how a virtual platform can help you improve.

Remember, the masjid offers more than learning

Think back to the last time you were at the masjid. Perhaps you met a brother you hadn’t seen in a while or made a new acquaintance. Whatever the case, you must have said tasleem, shaken a hand or two, or even felt the warm embrace of your brother in the Deen. Such is the richness that comes with the masjid, the one that strengthens our brotherliness and fetches Allah’s mercies.

We can listen to podcasts for hours and join Mixlr, Zoom, Google Meet, Facebook, or YouTube live sessions to follow our favourite scholars. Still, they cannot and should not replace our intimate experience of physical sessions.

If anything, their many limitations—the distractions, the weaker connection between scholars and students, speakers and listeners, the transient sense of community that virtual platforms foster, and even the difficulties that come with setting up virtual sessions and following them—show that we need our masājid and our ḥalaqah now more than ever.

Ramadan is here. It’s time to return to the masjid.

By Abba Abdullahi Garba

There is an apparent misunderstanding of what a kingdom in the Arabian Peninsula (Saudi), Islam, and Muslims mean and what they represent, especially when it comes to the point of view of some Nigerians.

This short, precise, and well-clarified article, under 700 words, will differentiate these things and conclude with the reason why the Saudi Kingdom does not represent Muslims or Islam but Saudi Arabians.

Saudi Arabia Kingdom

The Saudi Kingdom rules Saudi Arabia and represents it worldwide. It acts as the president, prime minister, and legislative body of Saudi Arabia.

Anything that is outside Saudi land is outside the control of the Saudi Kingdom [from religion, spirituality, international politics, et cetera], except what directly relates to it or its citizens.

The Kingdom, just like its counterparts in Qatar, the UAE, and others, has the authority to allow things [like entertainment, sports, et cetera] to take place within their land. And that is their business, not Muslims!

Islam

Islam is a non-modifiable religion practised by over one billion people all over the globe. And those people come from all walks of life and different races.

However, what makes it the perfect choice for many people is the fact that there is no racism, discrimination, indecency, or so many other leftist things. It is a religion that uses over 1,400 years of old scripture, which, to date, no one has modified, and it will remain like that till the end of the world.

Islam does not have a representative country, kingdom, or race. Its representatives are the teachers who taught it appropriately, and even if they cannot modify its teachings, they must teach it the way it is.

Islam promotes peace, tolerance, love for each other, good manners, truthfulness, and honesty, among other things.

I can’t tell you everything about Islam right now because this article is supposed to be short. But, sincerely speaking, Islam is a way of life!

Muslims

Muslims are the people who accept and practice the teachings of Islam regardless of their race, country, or region. And when I say Muslims, I mean all Muslims.

And it is impossible to say this: all Muslims are good people, or all are bad! Some are good people, and some are bad people. Everywhere and in every religion, there are those kinds of people, good and bad.

And the behaviour of one Muslim does not represent Islam if it is against Islamic teachings. It represents that person, not his religion.

And the behaviour of a kingdom that rules a country of people who follow and practice Islam does not represent Islam; rather, it represents that country and its leaders.

Any Islamic preacher or ordinary Muslim whose actions or words are out of Islamic context does not represent Islam but rather his person.

Conclusion

Islam is a religion. Muslims are those who practice it. And the Saudi Kingdom does not represent Muslims or Islam. It represents the people of Saudi Arabia. And Muslims all over the world have no say in what the Kingdom of Saudi Arabia decides for its people in any aspect of life.

So, for those who think the Saudi Kingdom represents Islam, then it is time to change your perception on this topic, for Islam is a religion with no authoritative body that can speak or act on its behalf. And Muslims are those who practice it.

And you can be one too!

Abba Abdullahi Garba wrote from Zugachi, Kano, Nigeria. He can be reached via abbaabdullahigarba@outlook.com.

By Usman Muhammad Salihu

Usman Umar, also known as Sardaunan Samarin Gombe, is a figure whose name resonates not only within his community but also among his peers and colleagues. His persona is one of remarkable achievement, characterised by a relentless pursuit of excellence in every endeavour he undertakes.

From his formative years, Usman Umar has displayed an unwavering commitment to academic and personal growth. His journey as an exemplary student in secondary school paved the way for a trajectory marked by consistent success and distinction.

What sets Usman Umar apart is his academic prowess and innate ability to inspire and uplift those around him. Whether it’s through his words of encouragement or his actions that speak volumes, he has a way of leaving a lasting impact on everyone he encounters.

Beyond his academic achievements, Usman Umar is a shining example of resilience and determination. His unwavering dedication to his goals, coupled with his ability to overcome obstacles, serves as a source of inspiration for aspiring individuals.

Usman Umar’s commitment to service and community development is another defining aspect of his personality. He understands the importance of giving back to society and actively seeks opportunities to make a positive difference in the lives of others.

In essence, Usman Umar embodies the qualities of a true leader – someone who leads by example, empowers those around him, and remains steadfast in his pursuit of excellence. His story serves as a testament to the power of determination, resilience, and service in shaping a life of significance and impact.

Usman Muhammad Salihu writes via usmande5363@gmail.com.

By Garba Sidi.

I hope this letter finds you in good health and high spirits. 

I am writing to bring to your attention the commendable efforts of Honourable Abdulladir Umar Bala (T.O.) during his tenure as the Chairman of Hadejia Local Government. As a concerned citizen of Hadejia and someone who deeply cares about our town’s progress, I wish to express my support for Honourable Abdulladir Umar Bala’s candidacy for a second term.

Throughout the years, it has been observed that, apart from Bello Auyo, no other leader has contributed as significantly to the development of Hadejia as Honourable Abdulladir Umar Bala. His dedication to improving our town is evident in the transformative projects initiated under his leadership.

The essence of democracy lies in representing the people’s will, and Honourable Abdulladir Umar Bala (T.O) has proven himself to be a leader who genuinely understands and serves the people’s needs. “Government is the people, for the people, by the people,” and this principle resonates with the Hadejia community, which admires his leadership.

Furthermore, I would like to highlight Honourable Abdulladir Umar Bala’s unwavering commitment to the All Progressives Congress (APC). He wholeheartedly supported the party, actively participating in the campaign for His Excellency Mallam Umar Namadi, contributing significantly to the success of the 2023 elections.

Despite facing unjust attempts to tarnish his image, Honourable Abdulladir Umar Bala perseveres to bring beneficial projects to Hadejia. Recognising that certain political rivals may be trying to sow discord between his administration and your esteemed government is crucial. I sincerely hope you see through these divisive tactics and acknowledge the positive impact he has had on our community.

The people of Hadejia are well-informed and discerning, and they can distinguish between genuine efforts for development and misleading narratives meant to undermine a dedicated leader. Denying Honourable Abdulladir Umar Bala the opportunity to run for a second term could be perceived as a hindrance to the progress and development of our town.

I trust that this message will reach you, and I urge you to consider the positive contributions of Honourable Abdulladir Umar Bala (T.O.) to Hadejia. Allowing him to run for a second term would be a decision in favour of continued growth and prosperity for our beloved town.

Thank you for your time and consideration.

By Haruna Chiroma

Binance is widely regarded as the largest cryptocurrency platform globally, facilitating billions of dollars in transactions daily. As of March 3 2024, it had over 179 million registered users across 100 countries and supported over 30 languages. Despite its prominence, this emerging financial institution operates with relatively lax oversight from financial regulatory agencies, unlike traditional financial institutions. This lack of stringent policing renders the platform vulnerable to illicit transactions. 

However, Binance also plays a significant role in fostering economic growth and providing earning opportunities for both digital natives and digital immigrants. Established in 2017, Binance rapidly gained widespread acceptance, particularly among digital natives, spreading rapidly like wildfire. 

Binance has encountered significant resistance from governments worldwide, citing concerns over its lack of transparency and regulatory issues. Numerous countries have completely banned Binance from their cyberspace, prohibiting transactions within their borders. These countries include China, Malaysia, Italy, Vietnam, the Philippines, Thailand, Australia, and several others. Despite all this, Binance is boldly embracing the wave of AI to stay competitive in the cryptocurrency market. 

The company has incorporated an AI token known as “Sleepless AI” into its platform, which is available on the Binance Launchpool. A visit to the Binance website indicates a listing of the top AI crypto tokens according to market capitalisation, with a market cap of over $7 billion and over $1.3 billion in trading volumes. 

Despite being banned from Japan, in 2022, Binance made determined efforts to re-enter the Japanese crypto market by expressing interest in acquiring Sakura, a Japanese crypto company. In another development, Binance sought a crypto license in Germany to facilitate transactions within the country’s crypto market, aiming to expand its presence across Europe. 

However, the crypto giant encountered regulatory hurdles from German financial regulators. In a prompt response, in March 2023, Binance announced the withdrawal of its license application. Following sanctions imposed on Iran, sidelining the country from traditional financial systems, Iran turned to Binance as an alternative gateway to financial institutions. Blockchain data reveals that between 2018 and 2022, Binance facilitated over $8 billion worth of transactions for Iranian firms. 

Banning Binance from a country does not necessarily prevent Binance customers from finding alternative means to conduct transactions within the banned country’s crypto market. The Wall Street Journal, published on August 2, 2022, stated that Binance successfully facilitated over $90 billion in transactions in one month within China’s crypto market. 

In the current digital age, blocking access to Binance is unlikely to be effective. Users can easily bypass restrictions by installing a Virtual Private Network (VPN) with a fleet of thousands of servers across many countries, choosing a server in a country where Binance operates, and accessing the platform with minimal effort. 

In 2021, Binance encountered regulatory challenges in Thailand, with the country’s financial authorities accusing the platform of operating without a license. This led to filing a criminal complaint against Binance with the Thai police. Later, Binance was finally banned from operations in Thailand.

Binance finds itself entangled in a legal dispute with US authorities, facing accusations of violating federal money laundering laws by neglecting to report more than 100,000 transactions deemed suspicious. Prosecutors argue that Binance serves as a prime environment for ransomware transactions (a cyberattack method that denies victims access to their computers until a specified ransom is paid via payment systems) and the exchange of payments for child abuse materials. In what appears to be an effort to resolve the matter out of court, Binance has opted for a plea bargain with US authorities. 

Under the terms of that agreement, Binance agreed to pay the US authorities a substantial fine of over $4.3 billion ($1.81 billion for criminal acts and forfeiture of $2.52 billion). Additionally, Binance plead guilty to sponsoring terrorism and involvement in money laundering. As part of the agreement, Binance has committed to operating within the legal framework and implementing monitoring mechanisms, as reported by Reuters on February 24, 2024. 

On February 24, 2013, NPR reported that the US Securities and Exchange Commission and Commodity Futures Trading Commission filed a lawsuit against Binance in court. The lawsuit was based on the absence of regulatory oversight, highlighting Binance’s operation without stringent policing akin to traditional financial institutions, artificially inflating trade volumes, and diversion of customer funds. 

Currently, Binance is engaged in a contentious dispute with the Nigerian government, which has resulted in the government blocking access to the platform. The government reportedly fined Binance a substantial sum of $10 billion, though the circumstances surrounding the fine are controversial. Users can circumvent the block by utilising a VPN, as previously discussed. Therefore, legalising and regulating the platform would be more prudent rather than the Nigerian government potentially losing billions in revenue through the backdoor. 

Given that Binance handles transactions in billions of dollars, I argue that it would be unwise to discard the benefits along with the drawbacks (“throwing a baby with the bath water”). Particularly in light of the high levels of unemployment among youths and the prevailing hardships in the country, many young people have discovered opportunities in the world of Binance. Therefore, rather than outright banning Binance from Nigeria, integrating it into its legal framework may yield better outcomes. 

As a short-term solution, Binance should be permitted to continue its operations in Nigeria under stringent control mechanisms established within the country’s legal framework, with critical oversight from entities such as the Central Bank of Nigeria (CBN), Economic and Financial Crimes Commission (EFCC), and other relevant authorities. 

For a long-term strategy, the CBN and EFCC, in collaboration with the Cybersecurity Department of the Federal University of Technology, Minna, should undertake high-impact research to be sponsored by the CBN and EFCC to develop a robust framework for regulating cryptocurrency operations in Nigeria. This framework should balance Nigeria’s legal system and economic growth objectives. 

Emphasising research and development is a globally recognised best practice for addressing societal challenges instead of relying solely on inter-ministerial committees, which may lack the necessary technical expertise, resources and research skills. 

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

By Haroon Aremu

Nigeria’s current economic woes are not isolated incidents but rather the peak of years of systemic challenges and policy missteps. From the decline of industries in the 1990s to the era of military rule marked by corruption and mismanagement, the nation has weathered numerous storms on its path to progress. 

In the vibrant tapestry of Nigeria’s economic history, the 1980s stood as a golden era marked by robust growth, industrialization, and promise. However, the echoes of prosperity have gradually faded into the stark reality of economic downturns, leaving the populace grappling with unprecedented challenges.

The 1980s witnessed Nigeria’s emergence as an economic powerhouse, fueled by oil revenue and ambitious development projects. With a thriving manufacturing sector, a stable currency that cannot be competed with and strategic investments in infrastructure, the nation seemed poised for enduring prosperity. 

However, the dawn of the new millennium brought with it a stark reality check as the nation grappled with a series of economic setbacks that threatened to undo decades of progress. Mismanagement, corruption, and global market fluctuations emerged as formidable adversaries, eroding confidence in Nigeria’s economic prowess and exposing deep-seated vulnerabilities. 

While well-intentioned, the decision to remove fuel subsidies proved to be a double-edged sword, unleashing a torrent of consequences that reverberated throughout society. The subsequent free fall of the Naira sent shockwaves through the economy, triggering a cascade of hardships that tested the populace’s resilience. 

Hyperinflation ran rampant, rendering incomes inadequate and purchasing power a distant memory. Faced with dwindling resources and mounting uncertainty, Nigerians found themselves thrust into a desperate struggle for survival.

To understand the gravity of Nigeria’s economic predicament, one must delve into its root causes, which are as deep-seated as they are complex. Corruption, a scourge that has plagued the nation for decades, continues to gnaw away at its foundations, siphoning off resources meant for public good and fostering an environment of impunity.

Inefficiency and a lack of diversification further compound the problem, leaving Nigeria’s economy dangerously reliant on oil revenue—a precarious position exacerbated by volatile global markets and shifting geopolitical dynamics. 

Despite ample opportunities for growth and development in sectors such as agriculture and manufacturing, inadequate investment and strategic planning have stymied progress and perpetuated cycles of poverty.

The failure to address these systemic issues has left Nigeria vulnerable to external shocks and internal instability, undermining efforts to achieve sustainable development and improve the lives of its citizens. Without decisive action and a concerted effort to address the root causes of its economic woes, Nigeria risks being trapped in a cycle of decline, with far-reaching consequences for generations to come.

Amidst this economic quagmire, the Arewa Economic Forum (AEF) emerges as a beacon of hope, advocating for pragmatic solutions to stem the tide of despair. In a recent press briefing that took place at PRNigeria Centre Abuja, Chairman Ibrahim Shehu Dandakata delivered a compelling call to action, urging a rethink of subsidy removal policies and proactive measures to address the pressing issues at hand.

The AEF highlights the adverse effects of fuel subsidy removal on the populace, citing the widening gap between state allocations and tangible improvements in livelihoods. Calling for a reversal of the subsidy removal policy, the forum emphasizes the need for accountable governance and targeted interventions to alleviate the suffering of the masses.

In a comprehensive approach to economic revitalization, the AEF advocates for strategic investments in agriculture and artisanal mining. By harnessing the potential of these sectors, the nation can unlock opportunities for job creation and sustainable development, empowering local communities and diversifying the economy.

Recognizing the detrimental impact of forex crises on the economy, the AEF calls for decisive action to stabilize the Naira and curb illicit financial practices. Proposals include banning the use of dollars for domestic transactions and cracking down on currency hoarding, signalling a commitment to restoring confidence in the national currency.

At the heart of Nigeria’s economic resurgence lies a renewed focus on education and skills development. The AEF emphasizes the importance of equipping the youth with practical skills and knowledge that align with market demands, fostering a generation of innovators and problem-solvers poised to drive sustainable growth.

To President Tinubu, As the leader of our great nation, the burden of Nigeria’s economic hardship weighs heavily on your shoulders. In these trying times, we implore you to remain steadfast in your commitment to steering the country towards prosperity. The recent press briefing by the Arewa Economic Forum underscores the urgency of the situation and the need for decisive action.

The removal of fuel subsidies has inflicted untold suffering on the populace, exacerbating inflation and widening the gap between the rich and the poor. We urge you to heed the call for policy reversal and prioritize the welfare of the Nigerian people above all else. Your leadership in this critical moment will determine the trajectory of our nation’s future.

Solving Nigeria’s economic woes is not the sole responsibility of the government; it requires collective effort and sacrifice from all stakeholders. Citizens must hold their leaders accountable, demand transparency, and actively participate in nation-building initiatives. Only through unity and collaboration can we overcome the challenges that lie ahead. 

As Nigeria stands at a crossroads, the imperative for decisive action has never been clearer. The Arewa Economic Forum’s impassioned plea for reform resonates across the nation, igniting fervour for change and renewal. It is a call to reclaim Nigeria’s economic destiny, guided by foresight, resilience, and a shared commitment to prosperity for all.

In conclusion, let us remain prayerful and hopeful that Nigeria will emerge stronger from this economic downturn. With resilience, determination, and a shared vision for a brighter future, we can overcome adversity and build a nation where prosperity is accessible to all. God bless Nigeria.

Haroon Aremu Abiodun is a youth corps member with PRNigeria Centre, Abuja.

Yakubu Nasiru Khalid

In March 2023, I wrote an open letter to Barrister Abba Hikima titled “Should a social fighter be a partisan?” The Daily Reality published the letter in the same month. In it, I declared the influence of politics and suggested partisanship in politics. All that I prophesied would happen to him is happening now. One cannot eat two corns at the same time. 

On this day, 10th March 2024, I came across several posts by Hikima that revealed his hidden connections with a governor, Abba Kabir Yusuf (AKY). These posts, which criticised AKY’s government for mismanagement and unfulfilled campaign promises, were rife with political cultism, a trait often associated with the members of the Kwankwasiyya sect.

As I studied him, he always thought he was right and did not make an excuse for fault or blunder. This is quite the wrong line of thinking, as he prefixed the title “Esq” in front of his name to address these issues in such a way. 

Hikima’s attempt to expose the weaknesses of AKY aims to get fame and widespread admiration from the opposing parties, but this will be in vain. As he considers himself a public saviour, this is outright wrong for him, and it’s too early to do so. Read, listen, make an excuse, advise and take action; these are what should be done for a well-sounding veteran social worker or fighter.

“Any momentary triumph you think you have gained through argument is a Pyrrhic victory: The resentment and ill will you stir up is stronger and lasts longer than any momentary change of opinion. It is much more powerful to get others to agree with you through your actions, without saying”~law 9

Most people who are happy about Hikima’s criticism writings are either members of opposing parties or those called “absolute blind loyalists” because they swallow everything without asking a question. What happened to Abba Hikima and AKY is almost identical to what happened to Sheikh Aminu Daurawa and AKY. 

Many believed Daurawa was wrong, but the way Abba made corrections was unreasonable and impolite. People are not making a fair judgement. Resolving a conflict encourages one to insist on objective criteria, not personal interest. How many times did Abba meet the governor privately for these issues? 

Lastly, I suggest he work smartly and silently within either a line of partisanship or as a social fighter. He can only do one at a time. A man who constantly complains is not the right person. Be a problem solver, not a complainer. 

Yakubu Nasiru Khalid wrote via yakubunasirukhalid@gmail.com. 

By Salihi Adamu Takai

The northern part of Nigeria was known to be a place where religion existed prior to the advent of colonialism. The people who existed in those days embraced religion through Arab Merchants. The light of religion made the region delve into the ocean of knowledge. They were able to read and write using Ajmi for their written communication. They had knowledge of Islam.

The early spread of Islamic religion in the northern part of Nigeria also gave the region traditional rulers. The system was very similar to the democratic system, which had a separation of powers. The kingmakers functioned as members of the parliament.

Despite the powers of the colonial masters, when they introduced indirect rule in 1900 – 1906, they could not change the people’s faith in the North. They only had the power to rule the traditional rulers using their sophisticated weapons. The Northern people diligently remained with their Islamic Faith. The mission did not brainwash them.

Therefore, as time went on, in 2000, some of the Northern Governors united themselves and relied on the provision of the 1999 Constitution of the Federal Republic of Nigeria, section 38, and called for Sharia in some states of the North. The states included Zamfara, Kano, Katsina, Jigawa, and Sokoto. Sharia was instituted. This helped codify the Penal Code in the northern parts of Nigeria. It contains some laws applicable to Muslims.

Due to the adoption of Sharia in some states of the northern parts of Nigeria, Hisba came into force. Hisba was instituted to support the existence of Sharia in the areas in which it has jurisdiction.

Hisba is an Arabic word that means “an act performed for the common good, or with the intention of seeking a reward from God.”

The Hisba operation or the concept of Hisba got its justification from the Book of Almighty Allah, the Qur’an, Chapter 3: 104. Allah says, “Let there arise from you a group calling to all that is good, enjoining what is right and forbidding what is wrong.”

Also, the Prophet (SAW) says: “Whoever sees a wrong, let him change it with his hand, and he can’t be able, let him change it with his tongue, and if he can’t be able, let him change it with his heart; and that is the weakest faith.”

The 1999 Constitution of the Federal Republic of Nigeria, by virtue of section 38, protects the right to religion, and the Muslim community is also protected from practising their religion in the way they can satisfy the Order of their Lord. Section 4(5) of the Constitution of the Federal Republic of Nigeria empowers the House of Assembly of a State to make law for the respective people of that state. Thus, an organisation like Hisba is instituted and created by the State through the State House of Assembly.

Therefore, Hisba, as it’s defined, only exists within the Muslim community. It is being instituted to proclaim all that’s good, enjoin what is right, and forbid what is wrong.

By Prof. Abdalla Uba Adamu

You might have remembered the post. March 8, 2023, to be precise. It was on International Women’s Day in 2023. It was about Sadiq, the fura hawker, and his wonderful mother, the fura seller at Bayero University, Kano. It was about love, faith, and sacrifice.

A simple Fulani woman sells fura so nourishing, fresh, and delicious that she could be given a slot in any restaurant at Harvard University—not the tree shade she occupies—and is often harassed at Bayero University. She does not sell fura because she needs the money. She sells it because she does not want to be idle. She is wealthy. Very wealthy. No mansions with a sea of workers at her beck and call. No fancy cars. No holiday retreats to the Seychelles. Simple meals. No crabs, oysters, lobsters, or caviar. No shopping in Paris and Dubai. Just cows. Many cows. Her lifeblood. She was willing to sell some of the cows to pay for her son’s education because, as a mother, she believed in him. She loves him and was willing to sacrifice her heritage—the cows—to ensure a sustainable future for him.

The son, Sadiq, has his head in the sky. He wants to fly, to be a pilot. The cost of the training at the Nigerian College of Aviation Technology, Zaria, in northern Nigeria, was more than ₦7 million. “No problem,” says the woman who lives in a hut with no electricity and draws her water from a well in a land that is not hers. “I can sell my cows for you to become a pilot.”

Unfortunately, Sadiq could not make the student pilot selection tests. Undeterred, she paid for his next choice—Computer Science at Al-Qalam University, Katsina, also in northern Nigeria. What made her a heroine was her sheer determination to see that he was educated. Human resource development at its most anthropological best—more sophisticated than the theories of Robert Owen, Charles Babbage, and Frederick Winslow Taylor, the credited proponents of the discipline. In this single but simple act of sacrifice, we see the power of love and the power of a woman who is not educated in any fancy school but the massive school of life. Yet, she knows, as a mother, the value of human capital development and is willing to sacrifice what she has to actualize it for her child.

At Al-Qalam, Sadiq was no slouch. His mother had sold a few cows to pay for his school fees for four years and also gave him spending money. He invested it in a fura business in Katsina—no doubt bringing Katsinawa the best fura they would ever taste from Kano! He did so to sustain himself throughout his college years without burdening his mother for upkeep money. He even employed some fellow students as his distributors. Extremely outspoken, he was the perfect candidate for the presidency of the Computer Science Students Association of the college, to which he ascended after being the Vice-President II of the association.

Back in Kano, he became a youth activist. He encouraged the formation of the Kano State Nomadic Fulɓe Youth Association in 2018. This was a coalition of all Fulani youth who had some form of education, especially higher education, and could therefore demand integration into society and better attention from politicians for their kraals. Ironically, considering that the power, hegemony, and control are actually in the hands of the Fulani—and have been so since 1807. This created a linguistic anomaly for the Fulɓe youth: those in power claim to be Fulɓe and although they have voices, they care less about Fulani causes. Those who speak Fulfulde and care more about Fulani causes are voiceless in the larger scheme of things.

Sadiq’s Fulɓe Youth felt the only way to gain attention to the plight of the Fulani was to align themselves with a political party. They chose a party not in power, the New Nigeria Peoples Party (NNPP), because they felt they would be listened to. Ironically, the All Progressives Congress (APC), which was in power, would have worked for them because of the “ability to speak Fulfulde” factor, since the then Governor of Kano, Dr. Abdullahi Umar Ganduje, is a genuine “I can speak Fulfulde” Fulɓe. But they chose the NNPP and its gubernatorial candidate, Eng. Abba Kabir Yusuf. They believed in him and devoted themselves to his cause.

During Engineer Abba Yusuf’s campaigns in 2019, a lyricist named Tijjani Gandu composed a political song for him titled, “Abba Gida Gida Abba”/Abba in every home. This actually became more or less Abba Kabir Yusuf’s nickname. With a catchy chorus and hook, it was perhaps the most iconic political song in Kano’s popular culture, even eclipsing “Kwankwaso Dawo Dawo”/ (Kwankwaso re-contest). Someone even had White kids somewhere in the US or Europe dancing to the chorus on social media!

Sadiq and Fulɓe Youth came up with a brilliant plan: map out all the Fulani kraals (Ruga) in Kano using their GPS coordinates in Google Maps to obtain data for easy access to the Fulani kraals (which he pluralizes as ‘Rugage’). Using satellite mapping, it would be relatively easy to determine access, population, and the level of development in each Ruga, which would be effective for campaigning, as well as for other uses—health and vaccination campaigns, schooling drives, etc. Next, the Fulɓe Youth under Sadiq came up with a slogan to campaign for Abba Kabir Yusuf: “Abba Ruga Ruga Abba,” deliberately rhyming with Abba Gida Gida Abba. They were even able to negotiate access to the man himself, i.e., Abba Kabir Yusuf. But it all came to naught.

Sadiq continued his studies, finishing in the autumn of 2023. Everyone knew he was excellent, and when Al-Qalam held a convocation ceremony last year for only First Class students, everyone who knew Sadiq expected him to be among those honored. Alas, it was not to be. However, Sadiq scored a Second Class Upper in Computer Science—perhaps a first for a fura hawker who lives in a kraal.

With such brilliant results in computer science and a committed social philosophy of uniting all Fulani youth in all kraals on a peace mission, it remains to be seen whether his mother’s sacrifice has been in vain. Being the son of a nobody, he lacks access to ‘big people’ who will give him a job. But Sadiq is not one to give up easily. His mind is too sharp, too restless to trudge from one office to another with a large brown envelope carrying his CV and looking for a job in futility.

I won’t be surprised if he uses these attributes to design an Artificial Intelligence routine that would perfect milk production—thus giving us better fura. Who knows? Harvard University might even invite him to open the first AI Restaurant in the world. Before then, as he faces his NYSC in May 2024, it would be a shame to waste his organizational skills. SA on Fulbe Youth? Why not? After all, the kraals also need development and attention—and not only during elections either.

Sadiq is what he is now—a unique, proud, hardworking, and brilliant Fulɓe youth advocate—because of his mother’s love and dedication. An ordinary mother, not the daughter of a “big man” or “important people,” just ordinary, but with an extraordinary commitment to love and sacrifice—and without being a social parasite.

Allah’s blessings for eternity to all mothers of the world on this day of re-embrace of Sadiq’s mother and her lexicon of love.

Prof. Abdalla Uba Adamu can be contacted via auadamu@yahoo.com.

By Auwal Sani

In the heart of Kano State, recently, conflict ensued between the state’s religious police popularly known Hisbah [Command], Kano State government and the controversial TikToker, Murja Kunya. This conflict has not only sparked public debate but also highlighted the critical role of effective public relations (PR) in governance.

It all began with Kano State Governor, Abba Kabir Yusuf’s critique of Hisbah’s modus operandi, particularly in response to perceived deviations from the established laws. The governor’s remarks triggered a flurry of reactions, especially online, culminating into the unexpected resignation of Hisbah’s Director-General, Sheikh Aminu Ibrahim Daurawa. This abrupt departure further fueled tensions and political discord within the state.

However, amidst the turmoil, the saga took an intriguing turn with the involvement of Murja kunya, an ardent supporter of the Governor and his party (NNPP). Murja’s arrest by Hisbah and her miraculous release from prison without proper legal procedure raised eyebrows from various quarters, prompting questions about influence and justice.

Central to this unfolding drama is the apparent lack of effective PR strategies employed by both the government and Hisbah. A failure to conduct thorough situational analyses, engaging stakeholders, and maintaining open communication channels exacerbated the crisis, leading to a breakdown in trust between the authorities and the public.

Governor Yusuf’s comments, though well-intentioned, underscored the importance of a robust PR team to navigate sensitive issues and convey messages effectively. Collaborating with Hisbah’s leadership could have fostered dialogue and addressed concerns constructively, preventing further escalation of the situation.

Furthermore, the need for a crisis communication response team within the government and Hisbah is imperative. Timely and convincing damage control measures are essential to clarify intentions and restore public confidence in governance institutions.

Equally crucial is, the proactive engagement of relevant stakeholders by Hisbah before undertaking operations. Consultations with religious, governmental, and civil society leaders, among others, would ensure a comprehensive approach to addressing societal issues while mitigating potential conflicts.

Moreover, adequate training of Hisbah members on legal frameworks and rules of engagement are essential in preventing human rights violations and ensure professionalism in their duties. Additionally, investing in PR expertise within Hisbah’s communication department is essential to bridge the gap between the organization and the general public.

In hindsight, the confrontational response of Hisbah’s former Director-General to the governor’s criticisms highlights the need for professionalism and diplomacy in addressing internal challenges. Written correspondence or a formal meeting could have provided a more constructive platform for dialogue and resolution.

As the saga begins to fade, however, it serves as a stark reminder of the intrinsic link between effective public relations, transparent governance, and social harmony because, only through proactive engagement, strategic communication, and a commitment to openness can institutions like Hisbah navigate the complexities of contemporary society while upholding their mandates with integrity and accountability.

Auwal Sani writes from Kano State and can be reached via auwalsani986@gmail.com