Religion

By Ibraheem A. Waziri

Lately, I have been reflecting deeply on Islam and its legacies, particularly in light of the growing rhetoric against democracy by some Northern Nigerian Islamists. Among them are both young and experienced clerics, such as the recently banned Muhammad Muhammad of Niger State and Shaykh Dr Idris of Bauchi, who appeared to endorse the same ideals. 

My reflections have led me to conclude that there is little justification for condemning democracy and the freedoms it provides, nor for advocating or mobilising for physical jihad in today’s world.  

When we examine the origins of Islam, we find that during the early days of Prophet Muhammad’s (peace be upon him) mission in Mecca, his primary focus was the establishment of a peaceful society where his message could be conveyed freely. Allah states in the Qur’an:  

“So remind, [O Muhammad]; you are only a reminder. You are not over them a controller.” (Qur’an 88:21-22).  

This underscores that Islam flourishes in environments of peace and freedom, where individuals can practice their faith openly without coercion. Such conditions allow Allah’s promise to manifest naturally:

“Indeed, Allah will fulfil His purpose. Allah has set a measure for all things.” (Qur’an 65:3).  

The first instances of physical jihad in Islamic history were acts of self-defence prompted by aggression against the early Muslim community. Even the campaigns against the Persian and Roman Empires were primarily preemptive, aimed at securing the survival of the nascent Muslim polity against formidable adversaries.  

Closer to home, the renowned 19th-century jihad of Shaykh Uthman Bin Fodio in Hausaland was not launched until his students faced severe threats and persecution from the rulers, who sought to prevent them from freely practising their religion. This historical context highlights that jihad has historically been reactive, not offensive, and born out of necessity rather than choice.  

Similarly, the historical example of the Mongol Empire, which conquered large parts of the Muslim world, demonstrates Islam’s transformative power. Despite the initial devastation, peace was eventually restored. As the Mongols settled and engaged with Islamic teachings, they embraced Islam. This illustrates the enduring strength of Islam’s principles when conveyed in a peaceful and conducive environment.  

In contemporary times, a comparable trend is evident. While the colonial era brought conquest and turbulence, democracy and freedom of choice have facilitated a relatively peaceful global environment. This peace has enabled a surge in the appreciation of Islam’s teachings, as seen in the increasing number of reverts worldwide. Allah reminds us:

“When the victory of Allah has come, and the conquest and you see the people entering into the religion of Allah in multitudes, then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.” (Qur’an 110:1-3).  

Today, Islam is the fastest-growing religion worldwide, a testament to its universal appeal and the truth of Allah’s promise. In light of these realities, is there any justification for militant jihadist movements in the modern era? Especially now, with social media and other platforms offering unparalleled opportunities to spread knowledge, values, and Islamic teachings globally?  

I firmly believe that the focus of our time should be on intellectual and spiritual jihad — investing in research, education, and content creation that addresses the challenges and opportunities of our era. Allah emphasises the power of wisdom and thoughtful persuasion in spreading His message:  

“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.” (Qur’an 16:125).  

This is the jihad of our age: to understand and teach Islam in ways that resonate with the modern world, using peaceful means to inspire hearts and minds toward the truth. 

May Allah guide us on the best paths and strengthen our resolve in this noble endeavour, amin.

By Anwar Usman

The Kano State Governor, Abba Kabir Yusuf, has felicitated with the Christian faithfuls in the state as they mark the 2024 Christmas celebration.

In a message released on Wednesday, Yusuf expressed joy and gratitude alongside the Christian community for the divine mercies that have allowed them to witness another festive period.

Speaking through his spokesperson, Sanusi Dawakin-Tofa, the governor called on Christians to embrace mutual respect and peaceful coexistence as they celebrate.

“As you relish the season, I urge you to embrace the spirit of mutual respect and peaceful coexistence,” Yusuf said.

The governor emphasized the importance of unity, love, and brotherhood, reiterating that Nigeria’s progress hinges on fostering harmony across diverse communities.

“There is a need to strengthen the spirit of brotherhood, foster unity, and encourage love in spite of diversities, as that’s the only driving force to progress in the country,” he said.

He urged all residents to reflect on the virtues of humanity, love, honesty, kindness, and forgiveness championed by Jesus Christ and to make use of the lessons of the season.

While reaffirming his administration’s commitment to fulfilling campaign promises, Yusuf highlighted ongoing efforts to improve social services and infrastructure across the state.

“My administration remains committed to the fulfilment of all campaign promises, focusing on the provision of social and infrastructure development to improve the living conditions of our people,” Yusuf stated.

He reiterated his dedication to revitalising Kano’s education sector, noting significant strides in reversing infrastructure decay and strengthening workforce capacity under the declared state of emergency on education.

The statement further revealed that “the governor also donated the sum of N20 million to selected Christian groups for the celebration of the 2024 Christmas in Kano”.

By Bin Isah

It’s funny how we attempt to submit Islam to our unwise wisdom. The most recent one is that, if we want to talk about Jesus (AS), we should be saying Isah (AS) instead of Jesus, because it infuriates a set of furious Christians to hear, “Jesus is not God”. But if we say “Isah is not God”, they won’t care.

However, come to think of it. Is Jesus not an English name of Quranic Isah? And the last time we can remember, we still call Moses as Musa, Jacob as Yakub, Solomon as Suleiman, Joseph as Yusuf, all as English names given to them. Why are we singling out Jesus and calling him Isah instead? Well, the wisdom has been stated but it’s nothing but a subversion of truth.

The idea is that the Nigerian Christians do not care about Isah, as these wise Muslims also tend to think. Now, a set of lame Christians are asking Muslims to use Isah when they want to talk about Jesus, that is, a name that they have in their Quranic scripture. Out of great ignorance, they have failed to understand that the term “Isah” is even more original to Jesus in their Bible than the term Jesus itself. Supposedly, when we use Isah, it’s even more biblical than Jesus.

In fact, there are Christians that still use “Esu” or “Yesu” or “Yeshua” instead of Jesus —and you can hear “Isah” in them. There are Hausa Christians in the North that use “Yesu” instead of Jesus, in fact, they think it’s a Hausa term. Yesu Almasihu is the chant of Arewa Christians, we all know that, which is similar to Jesus Christ, which is Isah Almasih in Quran. The evolution or corruption of the term Jesus from Hebrew to English is quite nothing new.

This is all an attempt to misrepresent Islam in the name of wisdom. Muslim and Christian scholars of remarkable repute have used Jesus in all their English works as the substitute of Isah, not any deceptive tactic to make Christians or Muslims confused about whom is being implied. We should not make Islam look like it doesn’t know what it’s addressing. The blame falls on us.

And the fact remains, there is no Christian who believes in Jesus as a God that would find anything less damning about the cancellation and condemnation of the Divinity of Jesus Christ as stipulated by Quran. You can call Jesus by Isah or whatever, but as long as you believe that he is not God, you can still be labelled as an offender, and Islam as a violent, offensive religion. It’s all about the Islamic belief on Jesus (peace be upon him), not about putting it on a banner.

Isah is not God

YET, another beautiful history to remember is that of first migration in Islam. THE COMMUNITY that provided a home to the early Muslims in Islamic history was Christian. Due to persecutions under their people, Muslims migrated to the Christian Abyssinia and, they were accepted in best manner. In fact, good Christians existed, and they will not cease to exist.

Yet, these Muslims that migrated to Abyssinia, continued to live as Muslims under a Christian rulership. Yet still, they didn’t compromise their beliefs, values or lifestyles. Contrary to the general belief of the host society, they made it clear they didn’t believe in Jesus as a God. The king of the state, king Negros, who later converted to Islam, gave them all rights to live under his domain of rulership.

The Quraysh sent a delegation to Abyssinia to persuade the king to release the Muslims to them as criminals who fled away from justice. They even told the king that the Muslims even insulted and blasphemed against his Lord, Jesus Christ, because they didn’t consider Jesus to be a God. Well, these are weighty allegations, especially the one directed at the religious belief of his nation.

The king invited the Muslim migrants to his court and interviewed them. They responded to the allegations put against them by the polytheists of Makkah, and the king didn’t find them guilty of any crime neither against the polytheistic Meccan society nor against the Christian nation. They informed him about how Islam regards Jesus AS as one of the greatest messengers of God, and they believed in him and they revered him as all other prophets sent by God. The request of Quraysh didn’t find acceptance.

They left Abyssinia and went back to Makka in loss. THE POINT IS THAT: The Christian king of Abyssinia was not a bigot that considered being a Muslim as any social problem, and there was no reason to expel the Muslims based on their belief and declaration on Jesus AS not being God or son of God but simply a great prophet and messenger of God. To him, their belief is their belief, and his belief is his belief. And they are free to publicly worship and wear the symbols of their faith.

This is a cardinal cornerstone of Islamic attitude towards other faiths: “You have your religion, and I have mine.” Yet, the Christian bigots of our time that have little to nothing to offer and the de-Islamized Muslims will continue to have a problem with Islamic beliefs and symbols. What else could they offer apart from what they have? What they cannot do is dousing the light of Islam as the last, true religion of God SWT.

May peace be upon our beloved prophet Muhammad SAW and his brother prophet Jesus Christ AS.

Bin Isah writes from Kano State.

By Uzair Adam 

The Federal Capital Territory (FCT) Police Command has confirmed the death of ten people, including four children, following a stampede during a food distribution event at the Holy Trinity Catholic Church in Maitama. 

The incident, which also left eight others injured, occurred early on Saturday, December 21, 2024.  

The distribution of food items was intended to assist vulnerable and elderly individuals but tragically resulted in a chaotic scene around 6:30 a.m. 

According to a statement signed by the FCT Police Public Relations Officer, SP Josephine Adeh, four of the injured have already been treated and discharged, while the remaining victims are still receiving medical attention.  

Expressing condolences to the families of the deceased, the Police Command called for increased caution in organizing such events to prevent future tragedies.  

“To prevent such unfortunate incidents, all organizations, religious bodies, and groups planning public gatherings in the FCT are directed to notify the Police Command in advance to ensure adequate security measures are in place,” the statement read.  

The Command warned that failure to comply with this directive would lead to holding organizers accountable for any loss of life or injuries caused by negligence.  

The Police also reiterated their commitment to protecting lives and property in the FCT and urged residents to report emergencies through the control room lines provided: 0803 200 3913 or 0806 032 1234.

By Bin Isah

In the last couple of days, social media platforms were inundated with discussions about a banner posted in front of Lekki mosque with this message: “Jesus Christ is not God! He is a prophet and messenger of God!”

It appears this simple and clear message from the Qur’an does not sit well with some Nigerian Christians who see it as an attack on their religion or in other words, a provocation and, a blasphemy.

This misunderstanding is either rooted from the ignorance of other religions, Islam for example, or some people want to shout fire while there’s no even smoke. This reminds me to ask of what use are all those interfaith gatherings between Nigerian Christians and Muslims?

Is it a new thing to Nigerian Christians that Jesus is not God in Islamic religion? Or saying that in a banner in front of a mosque (not church) is what makes it a sin? A provocation? A blasphemy?

The problem is that Muslims have Jesus Christ in their Islamic faith, but a Jesus Christ with a mission as a Messenger of God. Not like the Christians that claim to have no Muhammad SAW in Christianity, which means they have little to say about him.

For this reason, Muslims have a set of beliefs about Jesus Christ as one of the prophets of Allah in whom we believe. And the beliefs are diametrically not in sync with the mainstream concept of Jesus Christ in Christianity. So, whenever we portray Jesus Christ the way he is conceived in Islam, it would be a problem to them. It’s offensive, and nobody actually intended to offend them.

The thing is that, the Muslim community have an obligation to convey the message of Islam, and to declare its proclamations with no fear or compromise. Its plain truth! Our religion requires us to declare Jesus as a prophet and messenger of God, not as a God himself. Jesus is not God is a message of Islam to the world. In no time or place, Muslims are asked to state otherwise.

The trouble is that, Christians will never settle with the Islamic concept of Jesus Christ. In the same vein, however, Muslims seem to tolerate Christians that declare Jesus as God, because it’s offensive to Islam and Muslims to declare Jesus as such, because it’s part and parcel of Islamic core beliefs to believe and declare that Jesus is not God, but a prophet sent by God SWT.

In fact, the Christians write “JESUS IS LORD” with total freedom on banners at different places of worships and even on the main roads on billboards, yet Muslims cannot state their own belief in Jesus Christ in like manner. In fact, it’s offensive to Muslims and Islam, but we accept this is what Christians believe. So, if according to Christian faith, Christians can write Jesus is God, then Muslims should have the right to write Jesus is not God, according to their faith.

I blame the Nigerian clergy people for not properly teaching their congregants knowledge of other religions and their scriptures. It is a clear mischief which leads to interreligious conflicts.

Indeed, Jesus is not God but a revered prophet and great servant of God.

By Isma’il Hashim Abubakar, PhD

In one month, our mentor, leader, teacher, and father, Professor Salisu Shehu, the Vice Chancellor of Al-Istiqamah University Sumaila, Kano, and Deputy Secretary-General of the Nigerian Supreme Council of Islamic Affairs, received two distinguished honorary awards in recognition of his years of exemplary leadership, meritorious services, and contributions to the development of Islamic education.

The National Association of Teachers of Arabic and Islamic Studies (NATAIS) conferred one of these awards on Professor Salisu Shehu in a grand ceremony on November 16, 2024, at the Federal College of Education, Yola. The event was part of the Association’s 41st Annual International Conference. 

The note of the Association’s highest Merit Award, inscribed on the crest presented to our beloved mentor, reads, “For your Exemplary Leadership and Contributions Towards the Islamic Propagation and Development in Kano State and Nigeria at Large.” 

Coincidentally, the Bauchi State Qur’anic Recitation Competition in Jama’are presented the second award to the professor on the same day. Like its peer, this award recognises and celebrates the role played by our mentor in the dissemination of Islamic knowledge, societal enlightenment, and mentoring of the upcoming generation. 

Interestingly, however, this second award is both a reward of excellence and a turbaning ceremony of Professor Salisu Shehu as Khadimul Qur’an (Custodian of the Qur’an), the highest title that connotes the peak one attains in promoting the knowledge of Islamic Scripture. The note of the award reads, “Islamic Knowledge Award presented to Prof. Salisu Shehu, V.C, Al-Istiqamah University, Sumaila, Kano State, for his tireless efforts in spreading Islamic knowledge, guiding our community, and inspiring a new generation of Muslims to embrace their faith.Congratulations Khadimul Qur’an”.

For hundreds of mentees and millions of Muslim followers of Professor Salisu Shehu, these esteemed awards clearly testify to the commitment and devotion for which the Professor has been known over the decades. This reputation is justified by his successes in various positions, including his position and duties at Bayero University Kano, where he taught before becoming the founding Vice Chancellor of Al-Istiqamah University Sumaila.

Professor Salisu Shehu displayed an inimitable commitment to modifying the establishment of the Centre of Continuing Education establishment at Bayero University. The centre grew from strength to strength, eventually transforming into the Institute of Continuing Education (ICE) and finally to the School of Continuing Education (SCE). 

Professor Salisu Shehu was appointed as the first head of this centre, which started from scratch. He led a tenacious staff team, some of whom were younger colleagues he mentored or guided, to develop and upgrade this academic centre into a formidable educational unit of Bayero University. The place has already transformed from a diploma-awarding body to a degree-awarding school within one of Nigeria’s leading and most prestigious learning institutions.

Professor Salisu Shehu is a man in whom one can have confidence and a guarantee of success in any project or mission he undertakes or participates in. His years as the National Coordinator of the International Institute of Islamic Thought (IIIT) can, without much ado, testify to and validate this claim. Space will not allow us to marshal the achievements this Institute recorded when Professor Salisu Shehu headed it. 

The same can be said of various other capacities and ranks in which he served and holds, such as being the first  North-west Coordinator of JAMB organised for the visually impaired as the chairman of the Bauchi State Qur’anic Recitation Competition Committee (2007-2011); his role as the Executive Secretary of the Islamic Forum of Nigeria; Deputy Secretary-General, Nigerian Supreme Council of Islamic Affairs (NSCIA) and a host of other duties including imamship and delivery of sermons and Islamic lessons.

Besides all these, our distinguished scholar is also an effective mediator; all Nigerians can proudly vouch for his accomplishments. Northern Nigerian Muslims still remember the Professor’s role in facilitating the remarkable debate between some scholars and Abduljabbar Kabara, who shook the religious polity in Kano with his utterances that were considered highly aberrational. 

Nigerian citizens and their counterparts of the Niger Republic, as well as their posterities, will remain forever indebted to Professor Shehu and his colleagues among religious leaders who intervened and brought about an understanding that averted war between two neighbours.

As our mentor was conferred these honours by both NATAIS and the Bauchi State Qur’anic Recitation Competition Committee, we pray that he will continue to receive more recognition and blessings in his life. More importantly, however, we pray that these recognitions are precursors to Divine recognition and honour by Allah on the Day of Judgement in the Hereafter.

Isma’il writes from the Advancing Education and Research Centre (AERC) in Rabat and can be reached at ismailiiit18@gmail.com.

By AbdulMajid Haruna

Several policies on education span across four decades, and yet Nigeria is still grappling with the menace of out-of-school children. Recent statistics from UNESCO projected a figure hovering around twenty million, with a significant portion of the children being the Almajiri Quranic students. 

Issues such as inconsistent government policies, poor implementation, inadequate funding, and limitations in terms of the scalability and scope of interventions provided by non-state partners and international donors have hindered efforts to address the problem. However, cultural and religious resistance remains a significant barrier.  

The classical system of Quranic Almajiri education imbibes Islamic teaching that every Muslim must acquire religious knowledge. However, culturally, the system aims to instill self-reliance and a sense of responsibility in the social and moral training of the child through hardship, toil, and hunger.

Sufism, the doctrine on which the system was founded, frowns at self-indulgence and believes asceticism and humility to be the hallmarks of a seeker of knowledge. This sentiment was echoed in the Weekend Triumph Newspaper of August 26, 1989, by Abdulkareem A. Bello, who describes the system as “the old wine in an old bottle”. 

In this article, Samaila Ado, an Almajiri in the Kano municipality, was reported to have said, “Our deplorable and wretched condition is a symbol of selflessness and humility.” According to Samaila, a true Almajiri is not concerned with worldly gains but rather is busy preparing for eternal life, which is more paramount.

Historically, the system had flourished owing to the support from the state’s public finances, the local community, and the philanthropic efforts from elites that catered to the modest needs of the children. During this time, the Almajiri scholars were artisans who, during their lecture-free hours, engaged in farming, fishing, well construction, production, masonry, trade, and tailoring. Most were farmers of the iconic Northern Nigerian cotton and groundnut pyramids. Some engaged in leather tanning and shoe and bag making in the old Sokoto empire. 

Sadly, however, the system has failed to adapt to the realities of the twenty-first century, with the modern Quranic Islamiyyas overshadowing the traditional Tsangayas and the Western secular education providing the safest route to climb up the socio-economic ladder. But more worrisome is the report that said six out of ten Almajiri pupils never find their way back home, and many lose their lives through street violence, ritual killing, kidnapping, disease and hunger.

Over the years, Integration has proven difficult due to the inadequacy of our policies. A careful analysis of the failure of Jonathan’s Almajiri integrated Model Schools by the Former Director of the Universal Basic Education Commission, Professor Ahmed Modibbo Mohammed, at Arewa House In Kaduna revealed that the lack of sensitisation and mobilisation of the nation affected the level of buy-in leading to a decrease in support and acceptance of the new system.  

Qualitative assessment research corroborated this analysis, carried out among Almajiri communities in Adamawa State. It demonstrated that including secular subjects was one of the major reasons parents did not welcome the program. 

Time and again, our policymakers have underplayed the subtle but widespread sentiment among the Islamic traditionalists who fear the new order poses the danger of erasing the cultural identity of the people. In a 2021 report published by The Resource Centre for Human Rights and Civic Education (CHRICED), Sheikh Bakura Assusaawi was remarked to have said: “Every Islamic scholar had gone through the system which shows us that there is indeed a great benefit in that system which we cannot afford to lose. There is no other help apart from helping the religion, and when we all neglect to do that, there is never a way forward.”

This allegiance to the old system and aversion towards Western education is rooted in the early events of the 20th century. On October 9, 1902, Fredrick John Lugard replaced Arabic & Hausa-Ajami (Hausa written with Arabic alphabets) with English & Romanized Hausa as the official language of Northern Nigeria. 

This single act in history changed the region’s educational scholarship trajectory. Not only did it render the rich knowledge produced in Ajami in the fields of humanity, science, and social science by the preeminent Sokoto caliphate obsolete and dying, but it relegated those proficient in this script to the background because to be “literate” and “employable” means to speak English and to write in the Roman script.

Tragically, the British also failed to recognise the Almajiri schools and abolished their state funding, tagging them as mere religious schools. This linguistic displacement brewed an identity threat in the people’s social psyche, igniting disdain and antagonism for the new system introduced by the colonial state and the Christian missionaries. 

Unfortunately, a century gap is still not enough to change the thought patterns of the Almajiri community. A recent story shared by a Twitter user about his late colleague’s son aptly drives home my point: 

The colleague had died, and the possibility of sponsoring the child’s education was hanging in the balance because the grandmother was standing in the way. She wanted the son to be enrolled in an Almajiri Quranic school instead of a secular Western school. 

The Twitter user was baffled because the grandma wouldn’t budge even when it was suggested that the child attend a formal school on weekdays and the Almajiri school on the weekends.

Many juxtaposing factors remain underpinning enrolment in traditional Almajiri education, barring socio-religious commitments and an aversion to Western education. These include rural-urban migration in search of greener pastures, disbanded families due to divorce or the death of the breadwinner, poverty, irresponsible parenting, and bad governance. 

Integration begins by fixing the stated problems, but reorienting society to the limitations of this age-long conservative approach to Islamic scholarship takes precedence.  Ever since the pilot scheme of 1964 to modernise Islamic schooling in the Northern Nigerian government headed by Sir Ahmadu Bello that ran successfully for few years before coming to a halt after his assassination, subsequent education policies namely Universal Primary Education (1976), National Primary Education Commission (mid-1980s), Universal Basic Education Act(2004) and Ministerial Committee on Madrasa Education (2009) which led to the establishment of President Jonathan’s Almajiri Model Schools have suffered detrimental setbacks.

Policies are cathedrals in the grand scheme of things; reality is the quicksand sinking them to the bottom. The government and relevant stakeholders must develop the political will to implement policies to their very ends. Most importantly, they must engage in intensive enlightenment, mobilisation, and re-orientation of the populace through the mass media, town hall meetings, and active involvement of the traditional Ulamas and leaders. 

AbdulMajid Haruna is an education thought leader and an inclusive education advocate primarily focused on vulnerable Almajiri children. He can be reached via abdoulmajeed570@gmail.com.

By Uzair Adam

The Vice-Chancellor of the Federal University Kashere in Gombe State, Prof. Umaru Pate, has lost his mother, Hajia Zainab Pate.

According to family sources, Hajia Zainab, aged 80, passed away in Yola, the Adamawa State capital, on Wednesday following a brief illness.

The Daily Reality gathered that she is survived by three children: Prof. Umar Pate, Amina, and Hamza.

The funeral prayer was said to have taken place this evening in Yola.

By Abdullahi Muhammad

Renowned US-based Islamic scholar Dr. Yasir Qadhi paid a visit to Dr. Muhammad Sanusi II, the Emir of Kano, at his royal palace. Accompanying Dr. Qadhi was the esteemed Shaykh Dr. Bashir Aliyu Umar.

During the visit, Dr Qadhi, who has delivered a sermon and lectures across Nigeria in the last few days, presented one of his scholarly works to the Emir as a gesture of intellectual camaraderie. 

Dr Qadhi acknowledges that Emir Sanusi II was widely respected as both a traditional leader and an academic. Sanusi holds multiple degrees in economics and Islamic law, reflecting his dedication to scholarship and his role as a revered political figure.

The meeting highlighted the shared commitment of all parties to fostering intellectual and spiritual growth within the Muslim community. 

Dr. Qadhi expressed his admiration for the Emir’s leadership and intellectual pursuits, while the Emir extended his gratitude for the thoughtful visit and gift.

By Uzair Adam 

The Ulama Forum in Nigeria has expressed strong opposition to the proposed Nigeria Tax Bill (NTB) 2024 and Nigeria Tax Administration Bill (NTAB) 2024, currently before the National Assembly. 

In a joint statement signed by its Convener, Aminu Inuwa Muhammad, and Secretary, Engr. Basheer Adamu Aliyu, on Monday, the forum raised concerns about the bill’s implications on equity, federalism, and economic fairness.  

The statement criticized the bills for transferring the largest share of Value Added Tax (VAT) revenue from consumption or generation areas to states hosting production entities’ headquarters. 

“VAT is a consumption tax. Transferring its revenue from the areas where it is generated to the locations of head offices undermines fiscal equalization, widens income disparity, and risks social disharmony,” the forum said.  

The forum also noted that the bills threaten the survival of critical agencies such as TETFUND, NITDA, and NASENI by proposing a gradual reduction in their funding through the Development Levy. 

“Phasing out these agencies will jeopardize infrastructure, research, and capacity-building efforts in our tertiary institutions, leaving students to bear exorbitant tuition fees under an ill-conceived student loan scheme,” the statement warned.  

The forum accused the government of rushing the bills without sufficient public scrutiny, alleging that they align with a long-term reform agenda by international financial institutions such as the World Bank and IMF. 

“There is room to suspect that these bills are part of the World Bank’s 10 to 15-year reform agenda, threatening our sovereign independence,” the forum alleged.  

To address these issues, the Ulama Forum urged the National Economic Council and State Governors to intervene and demand a thorough review. 

“The concerns of state governors and other stakeholders must be addressed to give these bills credibility and avoid perceptions of external imposition,” it added.  

The forum recommended that the bills be subjected to extensive public debate and expert analysis to ensure they align with Nigeria’s federal structure and national interest. 

It called on members of the National Assembly to act in the best interests of their constituencies and resist any pressure to pass the bills in their current form.  

“We urge public-spirited individuals and organizations to rise against this threat to fair and even development. The VAT-sharing formula and the proposed bills strike at the heart of federal constitutionalism,” the forum concluded.  

The Ulama Forum emphasized the need for justice and fairness, calling for the bill’s withdrawal to allow for broader discourse and a national consensus.