Religion

By Abubakar Idris 

As promised in an earlier piece with the same title, published by The Daily Reality [Islam and Conservation of Natural Resources (I)], this sequel centres on certain Islamic concepts that promote environmental stewardship and the sustainable use of natural resources. To refresh our minds, the previous article established that Islam recognises humanity as stewards (khulafa, singular khalifa) of the Earth. And as argued, the stewardship is a position that comes with responsibility and accountability (Qur’an 10:14, 33:72, 6:165). 

Going into specifics, this article discusses frameworks that guide the protection, management, and wise use of forests, water bodies, and their derivatives. While modern environmental discourse often searches for new approaches – such for example as; the faulted Holistic Management by Allan Savory, and the now seemingly-promising Assisted Natural Regeneration (ANR) – the principles of Hima (protected areas), Waqf (endowment), and Israf (prohibition of wastefulness) have long been established within Islam as practical measures of conservation for what now counts more than fourteen hundred years. This paper explains.

Say it in Arabic and it’s a new term all together; say its English equivalent and everybody [I can say] knows exactly what it stands for. Hima. A designated protected area in which resource exploitation is restricted or prohibited to ensure sustainability is one of the earliest environmental conservation practices in Islamic civilisation. National Parks or Game Reserves probably came to mind. That, partly, is what it is. 

The Prophet Muhammad (PBUH) himself implemented this system, declaring certain lands off-limits for private use to preserve their ecological balance. For example, the Prophet, in his wisdom, restricted access to certain grazing lands for public welfare (Abu Dawud, Hadith 3061). Ibn Taymiyyah (1984) emphasised that Hima reflects the principle of hifz al-mawarid (resource preservation) to ensure that communities use natural resources responsibly. This was not an arbitrary decision; it was an application of the trust (Amana) that mankind was given over the Earth (Qur’an 33:72). 

In some parts of Northern Nigeria, where I know better, similar traditional conservation practices still exist, even if not under the name Hima. After all, this system is not much different from modern-day protected areas or wildlife reserves. Yankari. Sumo. Gashaka-Gumti. Maladumba.

There is an argument that the Prophet preached the conservation of nature because he lived on the desert Arabian Peninsula. Interestingly, however, elements of Hima can be found in Nigeria’s traditional conservation practices, such as the Osun-Osogbo Sacred Grove, where land and water bodies are protected through customary religious and cultural laws (Adeogun, 2017). Such parallels are only set to reinforce the compatibility of Islamic conservation ethics with indigenous African traditions. And, if you like scientific practices as we know them today. 

Hima may be the leader, but not the only player. There is the concept of Waqf – charitable endowment – which is another major player with a vital role in conservation. Depending on how one chooses to see it, waqf allows individuals or institutions to dedicate land, water sources, or other resources for communal benefit in perpetuity. Historically, Waqf-funded public wells, orchards, and grazing lands have supported sustainable agriculture in Muslim societies (Kahf, 1995). Usman and the Ruman Well. Khalid and his oh-my-God shield. The list is long… 

In Nigeria, the practice of Waqf has been used in various forms, including the Sultan of Sokoto’s endowment initiatives for agricultural development (Abdullahi, 2018). No doubt, a revival of Waqf-based conservation efforts could support modern environmental sustainability programs. Instead of waiting for external interventions from what the Nigerian writer Chimamanda described as a “white kind foreigner”, communities can take responsibility for their environment by dedicating land as protected areas, ensuring it remains useful for generations to come.

Meanwhile, Islam strictly forbids wastefulness under the principle of Israf. The Qur’an warns: “Eat and drink, but do not waste. Indeed, He (Allah) does not love those who waste” (Qur’an 7:31). This principle extends beyond food consumption to all natural resources. The Prophet (PBUH) reinforced this in his teachings, stating: “Do not waste water, even if you are by a flowing river” (Sunan Ibn Majah, Hadith 425).

Modern environmental crises – deforestation, pollution, and climate change – can be linked to excessive resource exploitation and wastefulness. Meanwhile, Islam’s stance on Israf stresses, again and again, the need for moderation, a lesson that remains relevant in contemporary sustainability discourse. In fact, Islam not only encourages conservation – it actively condemns wastefulness. 

As if that were not enough, Islamic economic frameworks such as ‘Ushr and Zakat also contribute to conservation. ‘Ushr, a 10% tithe on agricultural produce, serves as an incentive for sustainable farming, discouraging over-extraction of soil nutrients (Kahf, 1995). Similarly, Zakat – an obligatory charity levied on wealth – can be directed toward environmental protection projects, such as afforestation and water conservation initiatives (Ibn Rushd, 2005).

If properly implemented today, these principles could provide an Islamic framework for addressing environmental challenges. In terms of sustainability, societies can address both environmental and economic challenges by aligning with the Qur’anic injunction: “And do not cause corruption upon the Earth after its reformation” (Qur’an 7:56).

Deducible from the argument presented in this short note, it does not require much argument to establish that Islam not only supports environmental conservation but also provides a structured approach to it. With comprehensive environmental ethics that integrate faith with practical conservation strategies through concepts such as Hima, Waqf, Israf, ‘Ushr, and Zakat, one staggering fact holds: protecting our environment and natural resources is a divine responsibility and not just a Western-imposed modern practice of sustainability. Like the figurative Hausas have it: “Tun kafin ayi daran aka yi kwandi”. 

Therefore, with climate change and environmental degradation intensifying, the question is whether we will take these lessons seriously or continue to ignore them as environmental crises escalate. Either way, the Qur’an is unequivocal: “Indeed, Allah does not change the condition of a people until they change what is in themselves” (Qur’an 13:11).

* Years attached to the cited sources are for the English translations consulted.

Abubakar Idris [Misau], a Forestry and Wildlife graduate from University of Maiduguri, writes from Akure, Ondo State. He can be reached through: abubakaridrismisau@gmail.com | +2349030178211.

By Isyaka Laminu Badamasi

As Muslims, we are encouraged to support the vulnerable among us during the holy month of Ramadan, as acts of charity during this sacred period are multiplied in reward. Ramadan is a time devoted to ibadah (worship), compassion, and the pursuit of spiritual salvation. Both the Qur’an and the Hadith emphasise the importance of helping those in need, particularly during this blessed month.

Zakat, by its very concept, is an Islamic strategy for poverty alleviation and empowerment. It is designed to enhance economic well-being, improve livelihoods, significantly reduce the number of people living in poverty, and strategically increase the number of economically independent individuals. If this divine system is fully adopted and properly incorporated into our socio-economic structures, it can pave the way for a more prosperous, stable, and secure society. This principle is well supported by Islamic teachings, and more information can be obtained from the Zakat and Endowment Units within Shariah Commissions across Muslim-majority states.

As an observer—and someone who has had the opportunity to relate and work with people who serve as members of committees distributing Ramadan palliatives, Sadaqat, Zakat and other palliative programs —a thought often comes to mind during these exercises. The distribution packages usually target vulnerable individuals such as orphans, widows, persons with disabilities, the elderly, internally displaced persons, and those struggling to survive amid the multidimensional poverty affecting many communities in this part of the world.

While this gesture is noble and commendable, I strongly believe that some of these beneficiaries, with the right support, could become economically self-reliant and eventually leave the long queues for palliative collections—queues that, in some unfortunate cases, have even led to injuries or deaths. We can all remember the stampedes during palliative distributions across the country. 

Considering the hundreds of millions, or even billions, of Naira spent annually on Ramadan palliatives by wealthy individuals, corporate organisations, politicians, and governments — which is commendable and should be sustained — it may be worthwhile to redirect part of these resources, or allocate a specific portion toward empowerment initiatives.

For example, a modest sum of N10,000 or N20,000 can be enough to help some women start small income-generating activities. Interestingly, many of the food packages distributed during Ramadan or other palliative programs are often worth more than that amount. (I am not referring to those sharing cooked food or smaller packages) If such resources or separate allocation were converted into empowerment opportunities, they could promote sustainable development rather than temporary relief through the routine distribution of food items. Many professional entrepreneurs and social workers can attest to the long-term benefits of such an approach.

At Initiatives for Sustainable Development (I4SD), we are preparing to pilot this strategy by supporting a small group of vulnerable women through green-skills economic empowerment programs. Our aim is to create a practical model that Governments, philanthropists, corporate organisations, NGOs, and well-meaning individuals can replicate. We welcome professional support, partnerships, and collaboration to help actualise this vision for a more sustainable future—one filled with dignity, happiness, and social tranquillity.

ALLAH YA karbi ibadun mu, amin.

Isyaka Laminu Badamasi wrote via makwalla82@gmail.com.

By Muhammad Abubakar

The Kano State Government has approved the early payment of March 2026 salaries to civil servants to enable them to prepare for the forthcoming Eid al-Fitr celebrations.

According to a statement issued by the Office of the Head of Service, Governor Abba Kabir Yusuf directed the immediate release and payment of the salaries to all workers in the state civil service.

The Acting Head of Service, Bilkisu Shehu Maimota, said the directive was intended to help workers make adequate preparations for the Sallah festivities in a convenient and dignified manner.

She explained that the early payment reflects the administration’s commitment to the welfare of civil servants and its appreciation of their dedication and contributions to the development of the state.

Maimota also urged civil servants to utilise the gesture responsibly while continuing to demonstrate commitment, discipline and efficiency in the discharge of their duties for improved service delivery.

The state government further reaffirmed its resolve to sustain policies that promote workers’ welfare and enhance productivity within the civil service.

By Sabiu Abdullahi

The Supreme Council for Shariah in Nigeria (SCSN) has affirmed that no external power can prevent Muslims from observing Shariah.

The Secretary-General of SCSN, Nafiu Baba Ahmad, made the statement in response to a report recently submitted to former President Donald Trump by a United States congressional committee.

The report, presented by Riley Moore, representative for West Virginia’s 2nd congressional district, and Chris Smith, Chairman of the House Foreign Affairs Africa Sub-committee, investigated alleged persecution of Christians in Nigeria. It highlighted Shariah and blasphemy laws as key concerns.

According to the US lawmakers, “Blasphemy laws in Nigeria’s northern states are used to silence speech and dissent, target Christians and minorities, and justify so-called ‘convictions’ without due process.” The report also recommended repealing these laws, establishing a US–Nigeria security pact, and imposing penalties or visa bans on violators.

However, the Council rejected the claims, saying the report inaccurately portrayed Nigeria as a scene of “Christian genocide” and questioned the inherent rights of Muslims to practise Shariah.

“For clarity, Shariah constitutes a comprehensive way of life for Muslims, encompassing spiritual, moral, social, and legal dimensions. It is the divinely ordained framework through which Muslims regulate their personal and communal affairs,” the Council said in a statement.

The Council further emphasized that the Nigerian Constitution guarantees freedom of religion, allowing citizens to conduct personal matters according to their faith. Shariah courts operate lawfully within constitutional limits, serving only Muslims. Any attempt to criminalize or dictate how Shariah is practised, it added, undermines Nigeria’s sovereignty and constitutional order.

“The Council therefore rejects any external interference in Nigeria’s internal affairs. Nigeria is a sovereign, multi-religious nation with a plural legal system and complex security challenges. Simplistic and bias driven narratives imported from abroad do not advance peace or justice; rather, they risk inflaming tensions, deepening mistrust, and undermining peaceful coexistence.”

The Council also condemned the notion of a “Christian genocide” in Nigeria, calling it false and misleading. “The violence confronting the nation stems from terrorism, banditry, organized criminality, and governance deficits. The government appears either indifferent or incapable of resolving the security problem which has claimed the lives of Muslims and Christians alike,” the statement said.

It reiterated its condemnation of all killings, regardless of the victims’ or perpetrators’ identity, urging the government to decisively tackle insecurity.

“Finally, as Muslims observe this blessed month of Ramadan, the council calls on the Ummah to intensify prayers, supplications, and acts of righteousness, seeking Allah’s intervention for peace, security, justice, and unity in Nigeria. We urge all Muslims to remain law-abiding, steadfast in faith, and committed to peaceful coexistence with all Nigerians.”

“Nigeria belongs to all of us. Our faith is not negotiable, our Constitution is clear, and our sovereignty must be respected by other nations and protected by our government.”

By Sabiu Abdullahi

Saudi Arabia’s Supreme Court has announced the sighting of the crescent that signals the start of Ramadan for the year 1447 AH.

The confirmation came on Tuesday evening, 29 Sha’ban 1447 AH, corresponding to February 17, 2026. With this development, Wednesday, February 18, 2026, has been fixed as the first day of fasting in the Kingdom.

Following the declaration, Muslims across Saudi Arabia will observe the first Taraweeh prayers on Tuesday night shortly after the Isha prayer. The special prayers will take place in mosques nationwide, including the Grand Mosque in Makkah and the Prophet’s Mosque in Madinah.

The court’s announcement emerged despite earlier projections by major astronomical institutions such as the International Astronomy Center (IAC), which had argued that sighting the moon that evening would be impossible across the Arab and Islamic world. The body explained that the crescent would set before sunset or only minutes after, making it difficult to observe either with the naked eye or telescopes.

Saudi authorities, however, acted in line with the Kingdom’s established practice, which gives precedence to verified physical sighting once credible witnesses present testimony. Reports submitted to the moon-sighting committee were reviewed and authenticated before the ruling was issued.

Based on the confirmed commencement date, Eid al-Fitr, which marks the end of Ramadan, is projected to fall on either Thursday, March 19, or Friday, March 20, 2026. The exact date will depend on the sighting of the Shawwal crescent.

Muslims in Saudi Arabia and several countries that follow the Kingdom’s moon-sighting decision will now begin the sacred month devoted to fasting, prayer, and spiritual devotion. Ramadan this year falls within the winter period, with fasting expected to last about 13 hours daily.

By Hadiza Abdulkadir

The Kano State Hisbah Board has concluded arrangements to commence enforcement against female passengers who sit beside male tricycle drivers in Kano State, in a move it says is aimed at promoting morality in society.

In a statement issued by its Director of Public Enlightenment, Auwalu Ado Sheshe, the Board said the operation would be carried out in collaboration with associations of tricycle riders and owners across the state.

The directive specifically targets situations where women ride in close proximity to drivers who are not their maharams while using commercial tricycles, popularly known as Adaidaita Sahu. The Board described the measure as part of efforts to sanitize the transport sector and prevent actions that could attract the displeasure of Allah (SWT).

It called on all tricycle operators to comply with the new regulation to avoid sanctions, warning that enforcement would begin imminently.

Female passengers were also urged to adhere to the directive, which the Board said is intended to safeguard their dignity and that of their families.

The Hisbah Board reaffirmed its commitment to ensuring a morally upright society guided by Islamic teachings, stressing that it is fully prepared to enforce the measure across the state.

By Abdullahi Abubakar Lamido

This week marks a historic milestone for Islamic social finance in Nigeria. For the first time, the Association of Zakat and Waqf Operators in Nigeria (AZAWON) has declared a National Zakat and Waqf Week, running from January 30th to the following weekend. Across the country, more than 70 member organisations are participating through various programmes. The goal is simple but urgent: to educate, enlighten, and reawaken Muslims to the power and relevance of zakat and waqf in today’s world.

In Gombe State, the Zakah and Waqf Foundation is leading a series of activities during the week, including khutbahs, public lectures, zakat disbursement programmes, advocacy visits, and radio and television engagements. One of the key events was an invited guest Friday khutbah I delivered at Fuad Lababidi Mosque, carrying a message many communities desperately need to hear: that zakat and waqf are not just religious rituals but economic systems designed to build strong, self-reliant societies.

A central theme of the sermon was that Islam does not accept poverty as destiny, nor hunger as a permanent condition. Allah says, “Take from their wealth a charity by which you purify them and cause them to grow” (Qur’an 9:103), and He reminds us, “The example of those who spend their wealth in the way of Allah is like a seed that grows seven ears; in every ear are a hundred grains” (Qur’an 2:261). 

The verses above show that giving in Islam is not a loss but rather a source of growth, purification, and multiplication. Islam built a community where the wealthy bear responsibility for the vulnerable, the strong uplift the weak, and wealth circulates rather than remaining locked in a few hands. Two of the greatest tools for achieving this are zakat and waqf.

Many people today see zakat only as short-term relief — food packs, cash support, or emergency help. While these are important, zakat in its full vision is far greater. It is a poverty-reduction system, a wealth-redistribution mechanism, and a tool for economic empowerment. When properly managed, zakat can fund small businesses for the poor, provide tools and equipment for tradespeople, support education and skill development, and help recipients become earners. In other words, zakat is meant to move people from dependency to productivity. 

Globally, experts estimate that billions of dollars in zakat are paid annually by Muslims, and if organised professionally and invested productively, this wealth could significantly reduce poverty across the Muslim world.

If zakat is the fuel of social protection, waqf is the engine of long-term development. Waqf, or Islamic endowment, is a form of continuous charity where an asset is dedicated for the sake of Allah and its benefits are used for the public good. Historically, waqf funded universities and schools, hospitals and clinics, roads, bridges, and water systems, orphan care and social welfare, as well as libraries and centres of knowledge. 

For centuries, Muslim civilisation ran on waqf. In places like the Ottoman Empire, vast portions of public services, including education and healthcare, were financed through endowments rather than government budgets. In many classical Muslim cities, it was possible for a person to be born in a waqf-supported hospital, educated in a waqf-funded school, work in a waqf-funded market, and even be buried using waqf land — all without costing the state.

The Nigerian reality today presents serious challenges: youth unemployment, underfunded schools, poor healthcare access, and widespread poverty. Yet Islam has already placed in our hands the tools to respond. The khutbah stressed that we must stop seeing development as the government’s responsibility alone. Islamic civilisation flourished not only because of governments but also because of community-driven institutions like zakat and waqf.

The message echoed across the nation. In Abuja, Alhabibiyyah Islamic Society, through its Zakat and Waqf Unit, organised a major programme to mark its 5th Zakat and Waqf Day and the 15th Public Zakat Disbursement on 31st January 2026. The event drew national attention, with the National Chairman of AZAWON, Malam Muhammad Lawal Maidoki (represented by Honourable Balarabe Shehu Kakale), delivering the keynote address. A high-level panel discussion followed on the theme “Zakat, Waqf and the New Tax Regime,” where I served as a panellist alongside Taiwo Oyedele, Chairman of the Presidential Fiscal Policy and Tax Reforms Committee (represented), Hajiya Adama of Al-Ikhlas Waqf Trust, Borno, and Barrister Dele Oye, Founder of Dele Oye & Associates. My contribution once again emphasised the strategic developmental and civilisational roles of zakat and waqf, highlighting practical ways these instruments can be used to address our numerous socioeconomic challenges in a structured, sustainable manner.

The implications are clear. Zakat institutions must move toward professional management, proper data systems, and empowerment-based programmes that help beneficiaries start businesses and become self-reliant. Waqf must also evolve beyond its limited perception. Instead of restricting waqf to graveyards and mosques, communities can establish rental properties, shopping complexes, farms and orchards, schools, and clinics with income-generating arms. The profits can then fund education, healthcare, scholarships, and social welfare on a permanent basis. Families can dedicate houses or land as waqf, mosques can initiate community waqf projects, businesspeople can create corporate waqf funds, and professionals can contribute their expertise in management and governance.

The National Zakat and Waqf Week is therefore more than a ceremonial event; it is a wake-up call. If Muslims in Nigeria pay zakat correctly and channel it productively, establish and manage waqf professionally, and build partnerships between scholars, business leaders, and experts, then by Allah’s permission, we can see reduced poverty, more jobs for youth, better schools and hospitals, and stronger, more dignified communities. 

The revival of zakat and waqf is not just about charity; it is a strategy for economic revival and social stability. As emphasised in the khutbah and in the Abuja panel discussion, empowering the Muslim community will not happen through speeches alone, but through planning, management, transparency, and trust. The tools are already in our hands. The question is whether we will use them.

Amir Lamido, PhD, wrote from Abuja, Nigeria. 

By Professor Abdussamad Umar Jibia

The year 2023 was a remarkable year in Nigeria’s history. Just like the year 1993, an election was held that generated a win for a Muslim candidate with another Muslim as his running mate.

In both 1993 and 2023, the presidential candidates were warned against choosing a Northern Christian as a running mate. Christians constitute not just a tiny minority in the North, but many of them have also proven to be very bad neighbours in their relations with their Muslim compatriots.

Wherever Christians constitute the majority, they display an unforgivable hate and marginalisation against their Muslim neighbours. A handy example is Plateau state, the home state of the current APC Chairman. The way Muslims are sidelined in Plateau state is enough to show what we should expect if Christians were the majority in Nigeria.

His Excellency Peter Obi was misled into believing that a combination of Igbo and Northern Christians could make him the President, and he moved from one church to another to campaign, only to end up in third place. 

The 2023 election was thus a religious census in disguise that showed the numerical superiority of Muslims over Christians in Nigeria. 

But no sooner had Bola Ahmed Tinubu won the 2023 presidential election than he began to sideline Muslims, the very group that brought him to power, in his appointments. Last year, we saw him personally going to the Vatican with what the state house described as a “bragging right of 62% Christian appointees”. 

We watched as he appointed a Northern Christian as the SGF. Of course, President Muhammadu Buhari did the same. President Umaru Musa Yar’Adua appointed a Northern Christian to lead the National Assembly. They did not deserve any of these, given their small number. However, Muslims gave them out of magnanimity. Or is it foolishness? They would never do the same if they were in our position. 

Many of us became disappointed when we saw a Northern Christian being chosen to lead the ruling party. This means two of the most important positions at the federal level have been given to Christians from the North Central, a geopolitical zone that is overwhelmingly Muslim. Worse still, our politicians in and outside the ruling party, our emirs and Islamic scholars are silent. When have we become animals who only care about eating food and sleeping with women?

As if that is not enough, speculation is that the President wants to drop his VP and choose a Northern Christian as his running mate in next year’s election. I commend the Honourable Minister of Culture, Hajiya Hannatu Musawa, for publicly telling the truth to Mr President. But it shouldn’t have reached this level. The decision of the President to appoint Northern Christians as SGF, Party Chairman and INEC Chair should have been opposed in the first place.

We are still expecting Mr President to correct the imbalance that favours the very tiny Northern Christians. North Central is predominantly Muslim. The only Christian majority states, where, of course, Muslims have been marginalised, are Plateau and Benue. Niger, Nasarawa, Kogi and Kwara are Muslim states. That Muslims in those states have been left out by Mr President in the above-mentioned strategic appointments is unfortunate.

Professor Abdussamad Umar Jibia wrote from the Department of Mechatronics Engineering, Bayero University Kano, via aujibia@gmail.com.

By Muhammad Abubakar

Sheikh Muhammad Bashir Saliu, the Chief Imam of Ilorin, has passed away at the age of 75.

His death was confirmed on Monday, January 19, 2026. The revered Islamic scholar reportedly died after decades of devoted service to Islam and the Ilorin Emirate.

Sheikh Muhammad Bashir Saliu was widely respected for his scholarship, spiritual leadership, and commitment to promoting peace and Islamic values within Ilorin and beyond.

His passing marks the end of an era for the Ilorin Muslim community, where he played a central role in religious guidance and communal affairs.

Tributes are expected to pour in from religious leaders, traditional institutions, and faithful across Nigeria, mourning the loss of a prominent cleric and community leader.

By Usman Muhammad Salihu

The passing of Sheikh Dahiru Usman Bauchi shook the nation in a way words can barely hold. Bauchi witnessed a scene history will struggle to forget, millions gathered, from ordinary citizens to scholars, traditional rulers, state governors, former Vice President Atiku Abubakar, and even the Vice President of the Federal Republic of Nigeria, Kashim Shettima, leading the State’s delegation. It wasn’t a crowd built by influence. It wasn’t politics. It wasn’t power.

It was a divine honour given only by Allah to His chosen servants.

One elderly man at the funeral said, “What I saw today with my eyes… if Allah does not honour you, you cannot receive the kind of favour Maulana Sheikh received. This matter is beyond politics or chieftaincy. It is purely from Allah.” And truly, the atmosphere testified to that.

For decades, Sheikh Dahiru Bauchi stood as a bridge between generations. The number of people who embraced Islam through him is known only to Allah. The number of students who memorised the Qur’an under his guidance defies calculation. This, more than titles, wealth or recognition, is the legacy of a life well spent.

Yes, we feel the sting of his departure. But even in our grief, gratitude rises. Alhamdulillah for a man whose end came with honour, whose journey was marked by service, and whose impact will continue to shape hearts long after today.

Usman Muhammad Salihu writes from Jos, Nigeria, via muhammadu5363@gmail.com.