Politics

By Uzair Adam Imam 

The two-term governor of Kano, Engr Rabi’u Musa Kwankwaso, said he had concluded plans to formally declare his political ambition next week.

Kwankwaso, who has been nursing the ambition over the years, would contest for president on the New Nigerian Peoples Party (NNPP) platform.

Speaking at a news conference on Friday, Mr Kwankwaso said he consulted widely on his plan, and the responses were positive.

“I have been consulting widely with friends and Nigerians of diverse interests, and the outcome has been positive. 

“I will be informing Nigerians of my political ambition sometime early next week,” he said.

Kwankwaso also acknowledged the successes recorded by his new political party at its recently-concluded membership registration. 

He added, “the support for the NNPP had been overwhelming going by the responses recorded at its recently-concluded membership registration drive.”

By Muhammad Rabiu Jibrin (Mr J)

I write this letter to you as a Muslim brother and a citizen who is deeply concerned about the gory happenings in this country and who prays for its betterment. It is undeniable that the trying time Nigerians live is uncalled-for. It is not what the citizens prayed for when voting for their leaders. Thus, it indicts the leadership system of all the three arms of government in the country, unfortunately

Should the government have worked holistically towards curbing the menace, the situation couldn’t have been worst like this. But, would the inferno ignite due to our leaders’ carefree attitudes, which seem to have been politicising virtually everything, be left consuming the spirit and the fabrics of our dear nation?

Truth be told, even a responsible and serious government can’t fight a politically created conflagration of multiple fronts alone, let alone a government with a lackadaisical attitude. Therefore, as Muslims of the ravaging county, we all have a role to play individually or collectively.

As we observe this blessed month of Ramadan, which has the best nights therein and in which the glorious Qur’an was revealed, we need to cry hard for God, the Almighty, to come to the rescue of our nation.

We must look inward and outward and return to God, the Most Merciful, the Most Powerful, the Compassionate and the Absolute Compeller. We should desist from committing sins and repent from our misdeeds. We should give to charities, recite the glorious Qur’an, supplicate and intensify prayers to God to see to the end of this mess.

Religious scholars should use their influence during tafsir, and Imams during their Juma’a sermons should pray immensely on this matter. Let Him choose for us the rightful leaders of all cadres. Let God the Almighty leave us not with our wisdom and selfish wishes and choices.

We can’t fold our hands, legs crossed, witnessing the downfall of this country under the watch of our leaders whom we entrusted but failed us. So let us all wake up from our slumbers and do the needful at the right time.

May we be governed by leaders who love us more than how we love them, leaders who prioritise our societies’ interests over their interests, leaders who think about giving their leadership account on the Day of Reckoning, amin.

Muhammad Rabiu Jibrin (Mr J) wrote from Gombe via muhammadrabiujibrin@gmail.com.

By Dr Babayo Sule

The revolution in social media, no doubt, made life fascinating for the present generation in information dissemination and data assembling but most importantly, in harnessing dialogue among inter-cultural and diverse complex groups cutting across the universe unprecedented. Many societies are positively utilising the leverage of social media to develop their political and socio-economic sectors individually and collectively. However, in Nigeria, social media is dangerously setting us on the path of collapsing our values and tolerance and it is ambitiously threatening to magnify ignoramus into the regalia of scholarship while scholars are being relegated to objects of caricature. This is anticipated in the warnings of Daniel J. Levitin in his Weaponised Lies: How to Think Critically in the Post-Truth Era and Nicole A. Cooke’s Fake News and Alternative Facts: Information Literacy in a Post-truth Era, that the era of honest ideas and truth is fast passing and this is palpable more in our environment where things are twisted deliberately for sentiment or personal agenda. This has manifested in the recent development in national issues where the bedevilling monster of insecurity is becoming worrisome. The high level of ignorance in understanding, interpreting, comparing and linking issues in Nigeria bordering religion, politics, economy and other social issues is nauseating. This is evident in the use and abuse of the term ‘Interfaith’ by social media interlocutors. 

The two Arabic terms are mixed up unconsciously by itinerant merchants of social media but most surprising, by even some religious Sheiks either deliberately or out of ignorance. The term ‘Wahdatul Adyan’ (unification of religions) in the Arabic language can never be the same as ‘Hiwar Al Adyan’ (interfaith dialogue). Unification of religion means collapsing of faith to become one while interfaith dialogue means debates, comparative studies and discussions of understandings as well as the relationship among followers of a different faith. The word ‘Hiwar’, dialogue, was mentioned three times in the Qur’an 18:34; 18:37 and 58:1.

How can Islam, for example, collapse and become one with Christianity when Islam philosophises the unity of Allah (SWT) while Christianity accepts the doctrine of ‘Trinity’ or how can Islam unite with Judaism that does not believe in Jesus Christ and Prophet Muhammad (SAW), at least, the current version of it? Or how can Christianity unite with Judaism that does not believe in Jesus Christ? Can Islam ever accept any form of law besides the Shari’ah principles? 

A scholar, popularly known as ‘Digital Imam’ made some utterances on escalating insecurity situation in a delivered sermon which eventually led to his removal. The crux of the matter is that I am not in support or opposing what the Imam uttered in his furious outburst. Many messengers have their philosophy, style, methodology and perspective of conveying messages based on their training, background, experience and the environment. How or why the Imam decided to deliver the message in the mode he did was not the main concern here. Some may see it right while others may see it as unfit and all are right in their perception. I am not in defence or support of the Imam and his words nor am I his spokesperson but some misperceptions, distortions and misrepresentations of the term ‘interfaith’ need to be cleared to avoid the created confusion. However, the annoying aspect of the issue is the way the ‘message’ was totally ignored and the messenger is being crucified on account of being what they called ‘Interfaith’. 

And what is interfaith? Is it a polytheistic process or a pronouncement that will disqualify one from Islam? Does interfaith has a basis from the religious roots and branches? Is our education level annihilated to the extent that our social media pedestrians could not understand what it is or is learning Islamic scholarship withering away to the level of misunderstanding Islam or misusing it? What is the link between sermon on insecurity and participation of Digital Imam in interfaith? Interfaith means dialogue among the various Abrahamic religions of Judaism, Islam and Christianity to promote peaceful co-existence and to understand more the philosophy of each other to avoid sustained mutual hostility. The Merriam Webster Dictionary defines interfaith as activities involving persons of different religious faith. Going by this definition, who is not involved in activities with persons of different faiths in Nigeria?

Islam is a religion that by virtue of its philosophy encourages logic, wisdom and reasoning. It challenges its believers to ponder on signs and symbols of the divinity and unity of Allah and the truthfulness of the religion. Allah (SWT) dialogues with His Angles on the wisdom, logic and the reason for creating the weak Adam (AS) and placing him on earth despite the weakness and the vulnerability to sins (Q. 2 verses 30-35). If Allah (SWT) wishes, He will simply create without consultation or dialogue and made the Angels prostrate compulsorily without any resistance or disobedience by Satan but for His prior knowledge of all, He wanted it that way. Is there no lesson for mankind in it to understand that reasons and logic are used in dialogue to convince?

Allah (SWT) in many places commands that believers should reflect and find faith in Islam not follow what is bequeathed to them by their ancestors presenting to them logical arguments, scientific facts, miracles and points of pondering. Prophet Nuh (AS) engaged his people in peaceful interfaith dialogue to convince them to believe in his religion for 950 years using alternative views and arguments (Q.7 verses 59-64; Q.10 verses 71-73; Q.11 verses 25-49; Q.21 verses 76-77; Q.23 verses 23-30; Q.25 verses 37; Q.26 verses 105-122; Q.29 verses 14-15; Q.37 verses 75-82 and Q.71 the complete chapter).

What about Prophet Ibrahim (AS)? He could have argued forcefully with the divine support and protection and ridiculed his people for worshipping idols that they had created with their hands but instead, he chose the path of wisdom and logic and the power of peaceful dialogue to make them understand particularly being careful of the presence of his father among the idolaters. Several Qur’anic chapters and verses (Q.2 verse 258; Q.14 verses 35-41; Q.19 verses 41-50; Q.21 verses 51-73; Q.26 verses 69-104; Q.29 verses 16-27; Q.37 verses 83-113 and Q.43 verses 26-31).

In all the chapters and verses above, Ibrahim (AS) used a superior dialogue with wisdom, chosen soft words and logic to explain his faith before the idolaters. Then take the instance of Musa (AS) who had not only debates with the Pharaoh and his people but went the extra mile in the demonstration of faith and interfaith dialogue under the command of Allah (SWT) in the Pharaoh’s palace. Many chapters and verses (Q.7 verses 103-173; Q.10 verses 75-93, Q.11 verses 96-99; Q.17 verses 101-105; Q.20 the complete chapter; Q.25 verses 35-36; Q.26 verses 10-68; Q.27 verses 7-14; Q. 28 verses 1-50 and several others too numerous to mention all here). It should be noted that Prophet Musa (AS) dialogued with his people profusely in convincing them against Shirk (polytheism) after he rescued them from Pharaoh using logic and wisdom (Q.2 verses 40-61; Q.7 verses 137-141 and Q.20 verses 83-97) and Prophet Musa (AS) also dialogue and went into a voyage of discovery with Khidr (AS) (Q.18 verses 60-86). 

Other Prophets (AS) dialogued in what is closer to interfaith with their people which time will not allow for all of them to be enumerated here but some few cases are still necessary. Prophet Ilyas (AS) dialogued with his people and showed them a reason to desist from worshipping a lamb as mentioned in Q.37 verses 123-132. Prophet Yusuf (AS) also convinced his inmates’ partners and his people of the unity of Allah (SWT) through an interfaith dialogue (Q.12 verses 37-41). Prophet Isa (AS) was shown the path of dialogue by Allah (SWT) when he was asked if he is behind the instigation for people to worship him when he responded beautifully, respectfully, logically and scientifically in this way (Q.5 verses 116-120) and he also tried and convinced his disciples on the miracle and powers of Allah (SWT) when they challenged him for manna (Q.5 verses 112-115) and elsewhere (Q.19 verses 30-33), Prophet Isa (AS) dialogue with his people to convince them while in his infancy that his mother Maryam (AS) was innocent and that he was a miracle of Allah (SWT). 

The most astonishing aspect of those who wanted to confuse interfaith with unity of faith is their lack of acumen in understanding ‘Asbabul Nuzul’ (purpose of revelation of Qur’anic verses) otherwise they would have saved their ignorance before the public humiliation. One of the outstanding characteristics of the Makkan chapters and verses of the Glorious Qur’an is the dialogue between the Prophet (PBUH) and Makkan infidels to scientifically show them the logic and reason of worshipping Allah (SWT) alone and the dirtiness of idolatry. These chapters and verses are too many to mention here. When Christians from Najran (Nazareth), a place near Madina in those days, heard the preaching and teaching of Prophet Muhammad (PBUH) on Jesus Christ, they approached the Prophet (PBUH) for interfaith dialogue and that was the reason for the revelation of Q.3 verses 33-83 as mentioned by Al-Ghazali in his book ‘Asbabul Nuzul’ and also as narrated by Imam Ibn Kathir in his ‘Tafsir’ (Qur’anic exegesis or commentary). 

The Prophet (PBUH) did not only engage in interfaith dialogue but he agreed that Muslims under threat and vulnerability can seek shelter in other places of different religions when necessary. He asked his companions to migrate to Ethiopia where a Christian king was ruling, Najjash (Negus). The Makkan oligarchs, Abu Jahl and Abu Sufyan sent a delegation to King Negus to convince him to return the Muslim believers to Makka so that they could persecute them until they revert to idolatry. They went to the king with gifts and presents but he rejected their request.

The representatives of Makkan infidels adopted emotional manipulation by telling King Negus that Prophet Muhammad (PBUH) and his followers were also saying evil things about Mary and Jesus Christ (AS). The king summoned Muslims to his palace and questioned them. One of the companions, the Prophet’s cousin, Ja’afar Bin Abi Talib, explained to him their idolatry and decadent situation before the emergence of Islam and went ahead to recite before him the Surah Maryam Q.19 verses 16-40. The scholars of history like Ibn Hisham and Ibn Kathir reported that king Negus and his people wept on hearing these verses which was the reason for revealing Q.5. verses 82-85. Later. King Negus converted to Islam and the Prophet (PBUH) prayed for him from Madina which served as the juristic justification for ‘Salatul Gha’ib’. 

Apart from the above views on interfaith dialogue, many companions of the Prophet (PBUH) were reported in authentic hadiths by Bukhari and other reporters and scholars of the history of engaging Jews in Madina, Christians and pagans in interfaith dialogue using the Qur’an and other sources heard from the Prophet (PBUH). Ibn Taymiyyah, one of the medieval Islamic respected scholars devoted an entire book of two volumes in interfaith dialogue with Christians titled Al Jawabul Sahih li man Baddala Dinal Masih (Answer to those who Altered the Religion of Jesus Christ). Besides, contemporary Islamic jurists have their views on interfaith dialogue. For instance, Ismael Raji Al Faruqi characterises dialogue as Da’awah which includes preaching Islamic teachings, promoting virtues and avoiding vices and providing comprehensive knowledge to understand the purpose of life. 

The Christians and Jews are addressed with respect in the Qur’an ‘as people of the book’. The Prophet (PBUH) was reported to have been visiting the ill in Madina irrespective of their faith (Tirmidhi). The Prophet was sympathetic, patient and understanding with people of other faith. He never imposed Islamic laws on them. Abu Hurairah narrated that once a group of Jewish scholars came to the Prophet (PBUH) and declared that one of them committed adultery. The Prophet (PBUH) judged the matter using the Jewish scriptures and not Islamic laws (Al Tabari).

In essence, most Islamic jurists agreed that Islamic teachings are not in favour of eliminating the preaching of other faiths. Islam is, instead, in favour of counterbalance as a means of creating a harmonious environment instead of confrontation. This is mentioned in the Quran (Q.22 verse 40). It is based on this that the power of Qur’anic dialogue challenged the entire universe to produce its like or to ponder on the saved corpse of Pharaoh Menerpter as a sign of miracle of Islam and the Glorious Quran open for a challenge by those interested. An attempt to do so earned Islam valuable converts such as Professor Mike Moore, Professor Maurice Bucaille, Professor Gerald Dirk, Dr Gary Miller and many famous global scholars of various fields of human endeavour. 

The question to ask ourselves is, if not because of the flavour and the assistance of interfaith dialogue, how could the gallant intellectuals armies of Islam confront the entire world with intellectual discourses of comparative knowledge? The blessed Sheikh Ahmed Deedat, Sheikh Dr Zakir Naik, Dr Abu Ameenah Bilal Philips and other ones who stand tall in the hall of fame of comparative religion and remain unchallenged by all religions when it comes to dialogue and reasons. How many hundreds of thousands or millions have they converted to Islam successfully? Could those against interfaith serve Islam in this capacity? What about the blessed Adnan Oktar aka Harun Yahya who solely demolished Darwinism and Marxism by the mighty power of his Islamic dialogue pen?  Have we forgotten our own, Sheik Auwal from Jigawa State who has been busy propagating Islam in America? What about the blessed Sheik Hussaini Yusuf Mabera? What about the good work of the Da’awah Institute of Nigeria in bridging the gap of knowledge closer to what even a layman can comprehend? Please what is the name of what they are doing? What about Nigerian Inter-Religious Council? What is it and who are the members? It is a civil society of interfaith dialogue and action involving the supreme spiritual leader of Islam, his Eminence, the Sultan of Sokoto and the Chairman of the Christian Association of Nigeria (CAN), other distinguished scholars of Islam and Christianity just for the information of the misguided interfaith antagonists. 

It is frightening that the Nigerian Ummah is gradually drifting towards Al Qaradawi’s description of extremism and Abdulkadir Oudah’s ignorant followers and incapable scholars. Al Qaradawi in his book, Islamic Awakening Between Rejection and Extremism warned that extremism is an uncalled duty to Islam by ignorance which has six symptoms including bigotry and intolerance, commitment to excessiveness, uncalled for austerity, severity and harshness, thinking ill of others and Takfir stage which is the dangerous one. Abdulkadir Oudah in his view argues that Islam and Muslims are suffering from the comity of ignorant followers and the inaction of incapable scholars aided by amoral leadership.

The debates on interfaith by some scholars wrongly and the perception of ignorant followers exhibited this fear and it is tilting towards the symptoms of extremism warned by Al Qaradawi which we must be cautious of. Of course, some of the views may not lack relevance to late Dr Yusuf Bala Usman’s postulation of the manipulation of religion in Nigeria but it is shameful and uncalled for. Saying an opinion or a view before the public must have a moral burden. Ibn Qayyim Al Jawzi in his book Ilamul Muqi’ina an Rabbil Aalamin exponentially exposed us to the intricacies of those who can speak on Islamic issues and fatwas and the chain of authorities that can qualify one to be among them. I don’t think the interfaith interlopers qualified to be among the ones listed by Ibn Qayyim.

I am not in any way in convergence with Digital Imam on that fateful sermon. It is wrong to advocate for a boycott of the election in a democratic clime. It is an unpatriotic, irreligious and social disservice.  We differ completely in this perspective. Instead, I am an unrepentant advocate for voting and election and a transparent one for the better. In an era where the leaders failed glaringly but their failure is not instilling remorsefulness in them to desist from power scramble, how could the voters sacrifice their legitimate opportunity to vote? In essence, I am calling on Nigerian voters not only to vote but to vote a protest vote on target. To identify candidates on their own, sponsor them, vote for them and guard their votes to succeed for better governance without regarding any party (parties that lack ideology or even principles) do not matter in developing democracies more than individuals in elections. 

Based on the above observation, I am suggesting the following as remedies against this detrimental degeneration that will consume us if we are not careful.

1. The Digital Imam and other religious leaders should invoke the saying of Allah (SWT) in delivering their messages Q. 16 verse 125 “call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way”. 

2. People should desist from throwing themselves into the arena of knowledge and scholarship based on anecdotal stories and emotions while those who know but are trying to divert the subject matter or discussions should fear Allah (SWT) and relay that which is the truth because “Not a word does he utter but there is a sentinel by him, ready (to note it)” (Q.50 verse 18) and “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned” (Q.17 verse 36). 

3. Matters should be dealt with accordingly instead of manipulated. Matters of security discussed by a cleric should not be dismissed away for trivialities such as interfaith. Interfaith is a different subject matter so also a sermon and issues of insecurity why lump them unnecessarily?

4. The social media abuse should be checked by authorities before another Tunisian model is engineered deliberately out of ignorance or sentiments. Government has the legal duty to do so. In an era where wise people are using social media for business, we are busy abusing it for the promotion of ignorance.

5. A strong Shura committee is needed to check fatwas and online scholars that are incapable of judging a simple matter or need rigorous scholarship training before their views can see the light of the day. 

6. Ahlul zikr should kindly intervene and educate our Ummah on critical issues to avoid misperceptions, distortions and misrepresentations of facts that can drag our youth into ideologies that will throw our society into further disaster.

Dr Babayo Sule is the H.O.D International Relations, Faculty of Social Sciences, Federal University of Kashere, Gombe State.

By Bilyamin Abdulmumin

The nation has woken up with yet another round of controversial news, as the committee to the National Assembly mosque, Apo legislative quarters Abuja, deemed it fit to suspend the renowned Islamic cleric Sheikh Nuru Khalil before sacking him later. The committee cited incitement and lack of showing remorse as reasons for the suspension and the final sacking, respectively.

Last week’s Friday prayer sermon the Sheikh delivered was the action that earned him the sack. In the sermon, reeling from the Abuja-Kaduna train attack tragedy, the Sheikh supported a boycott of the upcoming 2023 general election should the government fail to protect the lives of Nigerians. This message immediately went viral to generate a heated debate among the public on social media.

Those who support the message have some reasons. Because it was just history that repeated itself; before the 2015 general election, Nigeria, especially the North, was literally on fire. Amidst the chaos majority of the northern Islamic clerics openly criticized the government of the day – PDP, while drumming support for the opposition – APC.

Fast forward, seven years later, the table has turned. The APC is in charge, and similar to the eve period of the 2015 general election, the insecurity is threatening the country again. So, for this category of view, what is good for the goose should also be good for the gender.

Some try to strike a balance. According to these people, the Sheikh’s sermon was right, but they argue that leadership comes with responsibility. So, a leader with a large audience has both privilege and responsibility. Some of these responsibilities are eschewing opinion, unlike any ordinary person who doesn’t mince words. In other words, the Sheik should have a tread with caution. 

Some categories look at it from the extremism tendency. According to them, some extremists, such as Muhammad Yusuf, the Boko haram leader, started as a spokesperson to the masses. First, he became a fierce critic of the government, but later, when his antics escalated to insurgency, those masses clapping for him became the most victims in the end.

Some sought to politicize the controversy. According to them, the Sheikh has pitched a tent around the opposition – PDP, so they claim he has been a critic of the Buhari government for the last seven years. These critics sealed their arguments with the allegations that the Sheikh was appointed an Imam at a mosque built by Atiku Abubakar, a new Jumu’at Mosque behind the Central Bank Nigeria (CBN) Quarters, Abuja.

The peculiarity of any argument is that if anyone is allowed to explain his view, one will somehow see a reason for their claim. The above four viewpoints on the same thing are good examples.

By and large, if there is anything this raging debate achieved, it is one thing: it made Nigerians forget the series of other pressing issues like the ASUU strike, fuel scarcity, the naira to dollar depreciation, VP Osinbajo, Minister Pantami, and Farooq debates, even the plight of the actual victims of the attack (may theirs be a speedy release, harmless). One Nigerian coined this scenario: “one rising issue after another makes Nigerians forget their suffering; Nigerians live for the moment.”

Bilyamin Abdulmumin is a PhD candidate in Chemical Engineering at ABU Zaria. He is also an activist for a better, informed society.

By Umar Farouk 

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

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

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

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

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

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

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

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

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

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

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

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

May Almighty Allah Bless Jigawa state, ameen.

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

By Aminu Nuru

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

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

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

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

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

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

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

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

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

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

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

By Ahmad Deedat Zakari.

Shehu Sani picks the Governorship Form. However, he said he would not lie that a group paid for the nomination form.

Senator Shehu Sani, who represented Kaduna Central Senatorial district in the 8th Assembly from 2015 to 2019, disclosed this on his confirmed Facebook account on Wednesday, April 6, 2022.

“I picked my Governorship form. I suppose to lie that “a group” bought the form for me, but I can’t start with such lies. We need your support and prayers,” Sani posted

Mr Shehu Sani has long indicated an interest in contesting the 2023 Kaduna State gubernatorial election, and picking the nomination form did not come as a surprise to many.

Many people have commented on Shehu Sani’s post, wishing him well in the gubernatorial race.

“Victory all the way, Sir.” Stephanie Sewuese Shakaa, a Facebook user, commented.

Another Facebook user, Al-Ameen Jumare, said, “Best wishes, sir, our solidarity and support are priceless.”

By Aminu Nuru

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Zayyad I. Muhammad

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

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

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

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

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

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

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

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

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

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

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

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

By Mallam Musbahu Magayaki

It’s no longer news that the uncontrollable fire outbreak on Monday, March 21, 2022, in Azare central motor park consumed millions of Naira properties, and others were left casualties.

However, if you can vividly remember, on Friday, April 02, 2021, Katagum Local Government Area’s firefighting truck had a tragedy on its way to an emergency salvage. The occupants of the zone have been lamenting, on top of their voices, over the provision of an out-of-order firefighting truck. Sadly, their tears have not yet been wiped out by the governor.

Since our firefighting truck had an accident that resulted in its damage, the executive Governor of Bauchi State, Senator Bala Mohammed Abdulkadir, has been playing possum with incessant fire outbreaks.

Since the firefighting system was damaged nearly a year ago, many lives, particularly those of children and women, have been lost due to uncontrolled violent fire outbreaks on properties worth millions of naira.

The people of Katagum LGA and the entire constituents of Bauchi North are completely taken aback by the enigmatic silence of the government. They voted for the governor, expecting him to keep his mind on serving them from the bottom of his heart, regardless of region, tribe, or ethnicity.

We expect our governor to be that good listener leader. But, Governor Bala’s mysterious silence and the way he turns a blind ear to the constant fire outbreaks consuming the lives of innocent people of our LGA signal as if he is not an empathetic leader.

In conclusion, we, the people of Katagum LGA and the entire constituents of Bauchi North, are begging Allah (SWT), weeping and pleading with Him to make our governor empathise with us and wipe off our tears by providing a new firefighting truck for us, amin.

Mallam Musbahu Magayaki wrote from Sabon Fegi, Azare, Bauchi State. He can be reached via musbahumuhammad258@gmail.com