Religion

By Muhammad Abubakar

The Supreme Council for Shariah in Nigeria (SCSN) on Monday disowned viral social media reports alleging that it had directed Muslims to embark on prayers for the removal of the Chairman of the Independent National Electoral Commission (INEC), describing the claims as false and provocative.

In a strongly worded press statement, the Council said the reports, traced to anonymous and unofficial online platforms, were “misleading and unsubstantiated,” warning that they could incite tension and draw the organisation into partisan politics.

“At no time did the Council issue any such directive or threat regarding the conduct of elections,” the statement said.

Reaffirming its non-partisan stance, the SCSN said it remains committed to justice, equity, and peaceful coexistence and will not be used for political manipulation.

However, the Council restated its earlier position that the INEC Chairman should either resign or be removed from office, citing concerns over what it described as prejudicial dispositions against Islam and Muslims. It maintained that its stance was rooted in the need for neutrality and integrity in public office.

The Council urged the public and the media to disregard unofficial statements and rely only on its authorised communication channels.

The statement was signed by the Secretary General, Malam Nafi’u Baba-Ahmad, and issued on April 13, 2026.

The academic and Islamic communities in Nigeria are celebrating a significant milestone as Dr. Bashir Aliyu Umar has been officially elevated to the rank of Full Professor of Hadith at Bayero University, Kano (BUK).

The promotion, recently ratified by the University Council, recognizes decades of rigorous scholarship, prolific research, and a profound commitment to the preservation and teaching of Prophetic traditions.

Professor Umar, a globally respected authority in Islamic jurisprudence and Hadith sciences, currently serves as the President of the Supreme Shari’ah Council of Nigeria (SSCN) and the Chief Imam of the landmark Al-Furqan Mosque in Kano.

Professor Umar, a scholar-statesman whose elevation to Full Professor of Hadith at Bayero University Kano marks a pinnacle of academic excellence in the service of faith and society.

Professor Bashir’s journey to the peak of the ivory tower is viewed by many as a natural progression of a career spent bridging the gap between classical Islamic scholarship and modern academic rigour.

At BUK, he has been a pillar of the Department of Islamic Studies and Shari’ah, mentoring hundreds of postgraduate students and producing seminal works that analyze the authenticity and application of Hadith in contemporary life.

As the President of the Supreme Shari’ah Council, he has been a vocal advocate for justice, social reform, and the peaceful coexistence of Nigeria’s diverse religious groups.

Through his sermons at Al-Furqan Mosque, he has translated complex theological concepts into actionable guidance for the people, focusing on ethics, family values, and civic responsibility.

The rank of Full Professor is the highest academic honor bestowed by a university, requiring a “contribution to knowledge” that is recognized internationally. In the field of Hadith studies, this involves not just memorization, but the critical analysis of chains of narration (Isnad) and the contextual application of the text (Matn).

Colleagues at Bayero University describe the promotion as timely, citing his influence on the national curriculum for Islamic studies and his role in various international Fatwa committees.

The elevation of its leader is expected to bolster the intellectual weight of the Supreme Shari’ah Council of Nigeria. By rooting the Council’s advocacy in the highest levels of academic discipline, Professor Umar provides a robust framework for Shari’ah-based solutions to Nigeria’s socio-economic challenges.

At Al-Furqan Mosque, congregants expressed joy at the news, noting that their Imam’s new title is a testament to the quality of “the University and the Pulpit” which the Sheikh has led for years.

Millions of Muslim faithfuls and even some non-Muslims are benefitting from the sermons, lessons and peace advocacy, especially on social justice as it relates to the vulnerable societies in Nigeria and beyond. His intellectual discourses were mainly on Islam, jurispuridence, peace, banking and finance as well as social justice.

By Ugochukwu Ugwuanyi

It’s a striking oxymoron that while churches in Nigeria are acquiring old warehouses and event centres, revamping them into worship centres, Church buildings in the United Kingdom are being converted to flats, offices, restaurants, and bars. Hallelujah, the tide is about to turn in resemblance to what obtains in Nigeria. Here’s a case in point: In January this year, the Port Harcourt branch of a prominent Pentecostal church reportedly acquired Atrium Event Centre in a multi-billion-naira deal. They went ahead and invested a billion naira in renovating the facility within three months.

This has quietly been happening in major Nigerian cities as churches buy up disused properties without care for the cost. They don’t just lease the sprawling spaces but purchase them outright. When told in July 2025 that “some areas marked as industrial estates in some large cities in the country have been taken over by churches,” President of the Pentecostal Fellowship of Nigeria, Bishop Wale Oke, responded by saying: “It is a mark of a great revival in our nation. God has opened the heavens upon us graciously and has poured the Holy Spirit upon us, poured His word upon us, and many are turning to the Lord, and the Church is growing.”

If this is the case, it means a similar revival is brewing in the United Kingdom, with citizens and denizens not realising it yet. Apparently, some persons with a burden for that clime must have been mourning for a spiritual awakening. They have now got the attention of the Ruler of the Universe, who has stirred a property tycoon and millionaire by the name of Samuel Leeds, to act in a way that will ripen the revival. Words of faith and prophecy will always require a corresponding action to come to pass. This catalytic action doesn’t necessarily have to come from the prophet or the supplicant who proclaims the faith.

In 2 Kings 7, the effrontery of the four men with leprosy in storming the camp of the Aramean soldiers was all God needed to actualise the prophecy by Elisha that spells an end to the harrowing famine in Samaria of those days. Such requisite action is now being reenacted in the United Kingdom with the resolve of Samuel Leeds to buy up church buildings that are on the verge of packing up — in order to retain them as places of Christian worship.

With thousands of churches closing across Britain in recent years, Leeds says protecting them now could help prepare for what he sees as an impending revival of Christianity in the UK. In his words, “I believe we are seeing the beginning of a revival in this country. We need to keep our churches open and ready for when that happens.” Disclosing that property agents frequently offer him churches to redevelop, the real estate mogul would rather that church buildings dedicated to Christ be preserved to serve that purpose. After making an offer for Darlaston Methodist Church in Wednesbury – worth an estimated £250,000, Leeds wrote on Facebook, “To those asking how they can donate to the cause, I don’t want any money. I want you to attend Church on Sunday and donate to your local Church.”

Despite this consciousness of the need for congregations, netizens have continued to dwell on that point. Some mockingly challenge Leeds to go beyond buying up church buildings to attracting people who would worship there afterwards. For some others, a more appropriate use of the chapels and cathedrals would be to convert them into public pools and community centres. You can imagine the duplicity of commenters who lost their voices when the Church buildings were being turned into flats and business premises, to now recommend: “Make them sanctuary places for the homeless and ex-military, then let charities feed them.” For all their tantrums, the naysayers fail to see what Leeds is seeing – a revival that would cause Britons to enthusiastically return to Church without needing any persuasion to worship the Almighty in the Sanctuary.

Apart from making places of worship available, there are other tell-tale signs that affirm this inevitability. Recent polling by YouGov indicates an increase in belief in God among young adults, with faith among 18 to 24-year-olds rising significantly in recent years [Editor’s Note: While initial reports indicated a surge in faith among young adults, YouGov has since withdrawn the specific survey data due to methodology errors.]. The data firm NielsenIQ BookData reported last week that the number of Britons buying Bibles jumped by 19 per cent last year, taking the total to its highest level since 1998. This was corroborated by Christian publisher SPCK Group, which disclosed that Bible sales reached £6.3million in Britain last year – more than doubling since 2019. There is also the Make Great Britain Christian Again Conference coming up later in the year, which organisers say will be “Two full days of worship, preaching, teaching, music and prayer to revive the nation!”

Meanwhile, there is concern that this spiritual awakening in the UK may eclipse Nigeria’s season in the sun as the world’s Pentecostalism headquarters. Since the days of the late Archbishop Benson Idahosa, Nigerian clerics have taken the Gospel of Christ to various parts of the world, complete with healings and other signs and wonders. There is no Christian cleric of international acclaim who has not featured in programmes in this country or collaborated with leading Nigerian pastors in doing the Lord’s work. It is a testament to Nigeria’s global prominence in Christendom that the Head Church and the founders of local evangelical missions are designated as the Global Headquarters and Global Lead Pastor. Some others attach “Worldwide,” “… of All Nations,” “Global or International” to their brand name, not entirely for vainglory but out of mandate. If still not convinced, be mindful that Nigeria is home to the world’s most widely distributed daily devotional, published in over 7,000 languages and circulating billions of copies across 242 countries and territories.

But just like the sun radiates the brightness of day wherever it faces, causing dusk on its flipside, revival is usually asynchronous (Acts 2, Psalm 102:13, Ecclesiastes 9:11, Acts 1:8). The faithful in Nigeria must therefore make hay while the sun shines – if you don’t mind the cliche. There remain a lot more grounds to cover. Nigerian Fathers of Faith, with massive global reach and influence, must introspect to see whether God’s reason for shining His light from Nigeria has been realised, or whether He is shifting attention elsewhere as a result of our people’s dereliction or compromise. It will be a Woe if we as a nation do not recognise or miss our time of visitation (Luke 19:44).

Nigerian Christians must not be complacent on the basis of the 1986 prophecy by Pa S. G. Elton that: “Nigeria and Nigerians will be known all over the world for corruption. Your name, Nigeria, will stink for corruption, but after a while, a new phase will come, a phase of righteousness. Many shall take hold of him, that is a Nigerian saying; we will go with you, for we have heard that God is with you.” This prophecy may have run its course or remained perpetually hanging because the country hasn’t produced a Samuel Leeds who would take the corresponding action that would bring it to pass! For what it’s worth, the UK is deserving of the impending Glory as a country that, for over 1,500 years, was built on Christian values. These have shaped the British laws, morals, calendar, institutions, charities, and national character — from Magna Carta to modern human rights practices.

In the final analysis, the threat to Nigeria’s epicentre status in the Move of God should concern every Nigerian. As Bishop Oke told The Punch newspaper in the interview referenced above: “The spiritual controls everything; If our people are spiritually sound and healthy, they will impact this nation very positively. Nigeria would have been a hell but for the presence of Christians who are praying, living righteously, and living godly. And I tell people that all we need to do for Nigeria to collapse is for the saints of God to stop praying. If the Christians in this nation stop praying, the nation will collapse.” Need I say more?

VIS Ugochukwu is a Sage, Narrative Architect and Brand Strategist who can be reached @sylvesugwuanyi on X.

By Malam Aminu Wase

There is something quietly noble about Plateau State, its hills, its history, and above all, its diversity. It is a state woven together by the threads of ethnicity, language, and religion. And yet, that same diversity, which should be our strength, has too often been ignored in political leadership.

For too long, the highest office in Plateau State has been shaped by one-sided considerations. The repeated emergence of Christian Christian governorship tickets, while strategically convenient to some, continues to erode the principle of inclusive governance. It sends a subtle but loud message to a large portion of the population: you are seen, but not enough to be counted.

Muslims in Plateau have consistently shown political maturity. They have supported Christian-led tickets, participated in state-building efforts, and invested their trust in shared progress. From Wase to Kanam, Jos North to Shendam, Mangu, Quanfaan, and beyond, Muslim communities have not withheld their votes, their voices, or their commitment. But politics, like any meaningful relationship, cannot survive on one-sided loyalty. Reciprocity matters.

This is not just about religion; it is about equity. About the right of every community to see itself reflected in the leadership that governs it. Muslims make up a significant segment of Plateau’s population. Their persistent absence from the governorship, or even from serious consideration for the deputyship, is more than a political oversight; it is a moral failure.

What would it cost the political class to offer a Muslim-Christian ticket or vice versa? What would it say to the next generation if Plateau finally decides to lead by example, to choose unity over uniformity, and inclusion over imbalance?

My reflections are not theoretical. I grew up in a Plateau that taught me the value of coexistence. My closest friends in school, from Pilot Central Primary School, Wase, to Government Science College, Wase, through Federal College of Education (Technical), Bichi, in Kano State, and later Ahmadu Bello University, Zaria, were Christians. We laughed together, studied together, and dreamed together. That spirit never left me. It shaped my worldview, grounded in mutual respect and shared humanity. If we could sit side by side in class, why can’t we serve side by side in leadership?

In Wase Local Government, where Christians are a minority, they have not been pushed aside. They have held positions of responsibility, including Deputy Chairman, and benefited from federal appointments, many of which came under the leadership of Rt Hon Ahmed Idris Wase. This is not charity. It is simply fairness in practice.

That example should guide the rest of the state. Leadership is not a reward for numbers alone, but a test of vision. A government that sees only one side of its people cannot fully represent them. And a society that silences its own diversity risks becoming deaf to its own future.

Plateau State belongs to all of us. Let us end the quiet exclusion. Let us begin a new chapter, one in which faith is no longer a political disadvantage and unity is no longer a slogan but a living reality.

It is not too late to do the right thing. But it is urgent.

Malam Aminu Wase is a Political Analyst and Advocate for Good Governance and Youth Inclusion.

By Ugochukwu Ugwuanyi

The agenda-setting theory of mass communication seems to have gone the way of good old traditional journalism, as its distortions and corruption are writ large in this present age.  Content creators and curators in the digital space have been busy setting the agenda without regard for the module’s original intent. In pursuit of virality, they limit shorts and reels to the salacious and outlandish, deliberately precluding elements that would contextualise and add meaning for audiences. The need to empower audiences with inspiring information is secondary. This is one evil I’ve seen under the sun!

The (mal)practice is not in keeping with the gatekeeping theory either, since they are not acting in the interest of the social fabric but opportunistically farming for views and engagements or even chasing clout. If taken to task, they will readily say, “Bad (scandalous/controversial) news always sells.” Admittedly, bloggers have been quite successful in attracting attention and sparking conversations online with abridged and abrupt content. However, the jury is still out on whether these citizen journalists’ brand of agenda setting is guided by their prejudices, the attention span of audiences, mischief, or sheer misinformation. In a milieu where users run with the caption/headline, one can imagine the impact of half-information on them, nay, what it robs them of.

A fortnight ago, the Nigerian blogosphere buzzed with reports that Pastor David Ibiyeomie bragged about being gifted a $2 million wristwatch, stressing that Nigerians on social media would faint if they saw his collection of exotic wristwatches. The sensational spin of the story on social media makes the unsuspecting assume that the man of God climbed the pulpit just to promote grifting prowess. But that couldn’t have been the preacher’s mission. What trended online was an aside or anecdote used to drive home his point. But bloggers opted to set the agenda with a clickable straw rather than the didactic core. Now that they must have got the online traction they craved, let’s bring to the surface the vital aspect of the sermon that was buried. This is because the unsung aspect of the preacher’s message can be of great benefit to whoever subscribes to it. 

After disclosing the following: “someone gave me a watch worth $2 million. I have not even worn half of my watches. The one they show on social media is just small, I have many watches. If they see all my watches, they’d just faint,” the Port Harcourt-based pastor asserted that “I’m getting watches because I’m solving problems.” This last line is the crux that would do viewers a world of good if they caught the revelation. It is a given that the one who diligently solves problems will stand before kings and shall not stand before mean men.

That was the story of Joseph. The ability to solve problems took him straight from prison to the palace. By the time he solved Pharaoh’s problem, the falsely accused felon became the prime minister of the world’s superpower at the time, despite being an immigrant. If solving problems can be this rewarding, then it shouldn’t be surprising that a problem solver like Ibiyeomie is receiving mouthwatering gifts. No one should faint upon seeing his wristwatches or come with the vanity-upon-vanity moral posturing! If you look around, you’d find that many of his peers have been stupendously rewarded by those who consult them for spiritual guidance and prayers. There are instances where people struggle to give to these men of God.

Yet, these cherished pastors are only vessels through which the actual problem solver expresses Himself. I’m talking about the Holy Spirit, who inhabits whoever believes in the resurrected Christ and confesses Jesus as their Lord and personal saviour. He is the one about whom John 16:13 says, “He will guide them into all truth, speak only what He hears from the Father, and declare things to come.” With this spiritual insight, you would be able to solve quandaries and mysteries. It is this same Spirit who enabled the mighty works of Jesus’ earthly ministry. He is all the believer needs. Nothing is too big or small for Him to provide direction.

There was a community where livestock breeding was the locals’ prime preoccupation. A stray sheep was found and taken to the king’s palace. In time, two men came forward to claim ownership of the animal. Each of them was quite assertive and unyielding in demanding that they be handed the sheep as the rightful owner. None of the palace courtiers could rightly divide the dispute. Thankfully, the king is a born-again Christian, so he opted to pray for wisdom over the situation. He gave both parties a date to hear his verdict. The night prior, the king prayed intensely, and the Lord ministered John 10:4-5 in his heart. He immediately knew that his prayer had been answered and was no longer troubled.

By the next morning, the claimant came with some members of the community. The sheep was tethered with a long rope right before everyone who gathered to witness how the contention would be resolved. The king challenged each of the contenders to do all they could to attract the sheep’s attention. The one it responds to and follows will be allowed to return home with the animal. To make the test even harder, the sheep was distracted with fodder. The first tried all the communication cues he could devise to no avail. The sheep continued feeding, barely looking up to acknowledge the stranger. When the stipulated time elapsed, the second claimant was given the floor. Soon enough, the sheep abandoned the fodder and followed him, leaving everyone convinced about the actual owner! 

That’s one way God inspires His people to solve problems. But you must know the Word. With Scripture containing solutions to every problem and need, God wells up in your heart a bespoke Word for each situation. When diligently implemented, everyone will be awed by the efficacy. As you do this for yourself, you’ll soon be able to apply the tried and tested formula to what troubles others – thereby becoming a problem solver. It takes the Word with a heart yielded to God for this to happen. Train your spiritual antenna to clearly hear God. You’ve got to do this every so often. But when you start hearing, be sure that what you hear aligns with the Word of God! 

Indeed, the sons of God are prized and given bounties because they solve problems. Romans 8:19, “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.” Although the grace is available, not many anointed ones have primed themselves to the level where they can call forth answers from Heaven. The child of God can have the unction of Moses, whom God taught His ways, so that he could manifest His acts by solving the problems of the children of Israel. 

However, the avaricious who are easily lured by lucre must be wary not to go the way of Gehazi (1 Kings 5:19-27). The Master’s charge in Matthew 10:8 is “Give as freely as you have received”. If you operate that way, God can, as in Pastor Ibiyeomi’s case, inspire you with the solution to someone’s problem and prod the same person to bless you with choicest gifts money can buy. I’m referring to cheerful givers who would insist that God sent them to be a blessing to you, even when psyched that the gifts they are bearing must be meant for God.

VIS Ugochukwu is a Sage, Storyteller and Brand Strategist who engages with readers via Twitter (now X) @sylvesugwuanyi

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.