Religion

By Isma’il Hashim Abubakar 

Shaykh Musal Qasiyuni was the third among the scholars whose lessons I listened to throughout Ramadan. I was attracted to his lessons almost two decades ago, much by the accent and the tone of the hymns with which he and his audience opened and closed the lessons, and they were, to me, at the start, more of an esoteric language.

Qasiyuni’s zeal for the preservation of norms and values, the eradication of vices and immoral ventures, and his expression of concern toward the plight of the masses are evident in his lamentation of how things have turned in Muslim societies, which portrays him in the same reformist and activist light that Salafis are often depicted.

Malam Qasiyuni condemned the attempt to incorporate medical tests among legal requirements that must be presented before marriages are contracted. However, he acknowledged that the tests are essential, safer, and more sustaining for the marital union and the future of the couple’s family. The scholar’s point is if leaders are encouraged to pad new legislations into injunctions of marriages, which are already comprehensively sanctioned by Islam, a time would come when leaders would smuggle harmful laws which would only strangle legitimate marriages and pave the way as well as promote promiscuous associations between men and women as it has been normalised in not only western but also many Muslim countries.

In this year’s Ramadan, like the previous years, Qasiyuni had painstakingly treated sensitive themes that have remained the bonds of sectarian contention among the major Sunni Muslims, particularly between Sufi brotherhoods to which he belongs and their Salafi counterparts. These include the concept of bid’a and the central thematic components that revolve around it, such as litanies, liturgical actions, and performances like maulud anniversary and awrad. Qasiyuni offered an extremely polemical and revisionist interpretation of these themes while seeking to legitimise them in line with his Sufi conception and practice.

The hallmark and motive of all these elucidations are an attempt to arrive at a conclusion on which among the many strands of Sunni Islam is on the right path and, hence, most deserving of salvation. In this case, Qasiyuni was more flexible and accommodating as he expanded on the prophetic report, foretelling and warning about the sectarian fragmentation that Muslims would experience. He argued the report has all it takes to be exploited by each of the strands of Sunni Muslims, and going by the letter and spirit of the Hadith, which points to the vast majority as one of the yardsticks for identifying the most authentic and righteous group which merits salvation, according to Qasiyuni, Sufis would have more legitimate claims that conform with what obtains in reality. 

Interestingly, however, Qasiyuni dismissed this sectarian conclusion favourable to his theological understanding of Islam and appraised that rather than interpret the Hadith from a creedal point of view, which of course has been the dominant method of scholars for centuries, the Hadith should better be seen from the viewpoint of meritorious virtues, conducts and manners such as kindness, truth, selflessness, humility, resilience, which the Prophet (SAW) and his companions had exhibited throughout their lifetimes. In this way, members of each sect and Islamic societies, including not only the Salafi competitors but peripheral and marginal sects like Shia, can be regarded as a salvaged group in Qasiyuni’s opinion. 

Although this view sounds too malleable and points to the degree of Qasiyuni’s broad-mindedness and tolerance, it shall remain problematic and challenging to accept for several reasons, one of which is the consensus among Muslims that creed and beliefs take precedence over all actions and since even non-Muslims could exhibit the virtues outlined by Qasiyuni, downplaying the creedal substances and theological aspects as prime barometers for assuming the status of righteousness and uprightness as far as Islam is concerned, is unacceptable.

The love and affection of Muslims toward the Prophet SAW are meeting points which, according to Qasiyuni, should be the basis for Muslim unity and common solidarity, but also the mirror which shall reflect in the relations among Muslims and have common solidarities irrespective of their sectarian differences. Moreover, Qasiyuni stressed that Muslims must respect and love anyone or anything that connects to the Prophet, no matter to what small degree and anyone who hates it is condemned and wretched.

One point that shall remain problematic in Qasiyuni’s unification theory is the Shiite doctrine of hatred toward the Prophet’s companions would automatically disqualify them and remove them from the umbrella of unity which the great Qadiri Shaykh is advocating.

Like Dr Rijiyar Lemo, Qasiyuni also vehemently challenged those who cast doubt on Hadith and accused some of the Prophet’s companions and famous collectors of Prophetic traditions. Qasiyuni’s reaction to this issue seems to be a rejoinder against his brother Abduljabbar, who is still languishing in jail for stirring loud controversy about this issue. Interestingly, Qasiyuni himself mentioned Mustafa al-Sibā’ī’s masterpiece, al-Sunnah wa Makānatuhā fī al-Tashrī’ al-Islāmī as a concerted response and healing answers to all those who nurture any scepticism around the Sunnah or the process of its compilation and transmission.

Although still having a few issues to disagree with the Ahlussunnah proper, like the fate of the Prophet’s uncle, Abū Tālib, the Kabara cleric used this year’s Ramadan season to repeatedly stress his loyalty to Sunni Islam and refute Shiism, which then debunks the widespread rumour that the man had gravitated to the Shiite camps.

Even if on sectarian grounds one disagrees or even refuses to listen to Qasiyuni, one cannot deny that the text he teaches during Ramadan, which is unanimously accepted by the Sunni Muslim world, is a robust inspirational source of reverence to Prophet Muhammad (SAW). 

Northern Nigeria is indeed blessed with so many scholars; the ones highlighted in this article (parts 1, 2 & 3) are just a drop from the ocean. They offer a significant representation of how the Ramadan season is made distinct and unique through disseminating Islamic knowledge. I highly regret not getting the opportunity to closely and regularly listen to more scholars such as Shaykh Umar Sani Fagge, Shaykh Isa Ali Pantami, Shaykh Ibrahim Maqary, Shaykh Muhammad bin Usman, Professor Salisu Shehu, and above all, my teacher Professor Muhammad Kabiru Yunus. But while I was too lethargic to listen to them all, I still wished Professor M.K Yunus’s tafsir recordings were available for public consumption. 

May Allah reward these scholars abundantly and elongate their lives to keep benefitting the Ummah.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Isma’il Hashim Abubakar 

Dr. Bashir Aliyu Umar was the second teacher whose tafsir I did not miss not only this year’s Ramadan but also many years ago. I had the privilege of attending the tafsir personally several times, which was conducted at Al-Furqān Mosque at GRA, Kano before I left Nigeria five years ago. Dr. Bashir’s erudition and dexterity in addressing contemporary issues that were paraded to him while using sophisticated jurisprudential techniques are enough credentials to attract listeners and students like me.

Additionally, I personally cherished the tafsir session because whenever I heard Malam Sa’idu Harun, the recitation assistant (mai jan baki), it reminded me of Shaykh Ja’far’s tafsir which always proved unique with the recitation of Malam Sa’idu. Dr Bashir’s tafsir would appeal to intellectuals and listeners with a background in Western education. 

Dr Bashir explained verses which mention scientific and universal phenomena excellently and more lucidly. Atheists would find the correct answers to many of their questions and clear up many misconceptions through the exegetical exercises undertaken by Dr Bashir. Drawing on a view of the late Shaykh Isa Waziri on a similar issue, Dr. Bashir, in one of his tafsir sessions, argued that Nigerians are likely robbed of divine bounties similar to what befell the inhabitants of Saba’. 

Dr Bashir is an extraordinarily easygoing and calm person, so much so that at times, he allowed his recitation assistant to decide which question he would respond to either due to its substance or when there was no time and the recitation assistant was eager to fill the venue with his sonorous voice. 

I was surprised, however, when during the closing session of this year’s tafsir on the 28th day of Ramadan, Dr Bashir refused to answer a question about the legal status of bleaching in Islam, which, according to the questioner, has been said to be lawful by some scholars. Dr Bashir’s refusal to respond to the question elicited the interest of the audience to unanimously thundered “Allahu Akbar”, which left a suggestion that the answer to the question was well known to everyone and it might have just been posed to trigger needless, belated controversy. Unlike many scholars, Dr Bashir does not bother to ask new converts if they were forced or they willingly chose and decided to embrace Islam. 

One of the unique episodes with which Dr Bashir’s final tafsir has been characterised for some years is the courtesy visit of his nonagenarian father to bless the occasion and, at times, make sobering reflections on some of the clerical trajectories of his scholar-son. To my knowledge, only Dr Bashir is continuously lucky to have his aged and royal figure father appear during his tafsir and publicly endorse his son’s venture.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Isma’il Hashim Abubakar 

No doubt, the holy month of Ramadan is a special season that always reactivates our religious consciousness and hikes the level of our spirituality. As Nigerians are passing through unprecedented inflation and increase in prices of commodities, this year’s Ramadan came with a hope that it offered an opportunity for Muslims to use the medium for deep reflections, improvement and promotion of piety and righteousness, but also to devote their time for supplications so that Allah would take them out of the woods and mess they have been grappling with over the years.

One interesting feature of Ramadan season is the commitment of Muslim scholars to deliver religious lessons and to, in a more concentrated fashion, bring the Muslim public closer to Islamic teachings in such a way that they would graduate from Ramadan school with paperless certificates that attest to their participation in one month course for reform of faith and creed, learning and relearning of worship and liturgical formulas and practice, refreshing minds with Islamic history and so on.

Although a few scholars teach books apart from the Qur’anic text, including works on some themes such as traditions and biography of Prophet Muhammad (SAW), interpretation and exegesis (tafsir) of the Glorious Qur’an, the queen of heavenly scriptures and the apex Islamic text, is the dominant exercise that makes the month unique and the best of all other months. Returning to the Qur’an during Ramadan is a universal custom for Muslims, but Nigeria’s religious sphere annually unveils a scintillating atmosphere that other Muslim climes would hardly rival. Pairing a male chief Mufassir and a female recitation assistant (mai jan baƙi) seems to be a strange feature of this year’s tafsir, which elicits so many brouhahas.

As an age-old exercise, tafsir in Hausaland has seen several transformations and shifts both during pre-colonial and contemporary eras, which saw the emergence of hundreds of mufassirun (interpreters of the Qur’an) of varying calibres and credentials. However, the post-independence era has never seen an eloquent, erudite and versatile interpreter of the Islamic scripture like the prominent cleric, the late Shaykh Ja’far Mahmud Adam, who was assassinated in 2007 while leading dawn prayer in his mosque in Kano. Even by accounts and confessions of his critics, opponents and detractors, Shaykh Ja’far was proven and credited to have excelled all his peers and contemporaries in analyzing and expounding the verses of the Glorious Qur’an. His annual Ramadan tafsir at Ndimi Mosque in Maiduguri was a matchless and extraordinary religious conference that reawakened Muslims and renewed and revived Muslims’ interest in the Qur’an and the process of making meaning out of it. 

When Shaykh Ja’far exited the scene in a historic and memorable manner, having been assassinated by unknown gunmen, which enhanced his posthumous popularity and brought millions of Muslims to his camps, many young and upcoming scholars adopted his method of tafsir and not only sought to replicate his path but also rose to earn his popularity, prominence and influence. 

However, God destined that Shaykh Ja’far’s friend and longtime colleague, Dr Muhammad Sani Rijiyar Lemo, would be unanimously accepted to succeed the former in especially the Ndimi Mosque tafsir conference, which later relocated to Bauchi due to persistent insecurity in Maiduguri. Rijiyar Lemo’s erudition was vouched for by no other person more than Shaykh Ja’far himself, who during his lifetime repeatedly mentioned Rijiyar Lemo as a colleague on whom he relied in many respects, particularly in matters pertaining to Hadith authentication, the area in which Rijiyar Lemo specialized.

Interestingly, as sources informed me, when Rijiyar Lemo finished his PhD in Madina in 2005, he intended to stay in Saudi Arabia to work with a research and publication centre. Still, Ja’far prevailed upon him to return to Nigeria to engage in the Da’awah arena, insisting that he would be more useful at home than in Saudi Arabia. It must be a form of karama that Ja’far would successfully persuade a friend to come back to Nigeria, not knowing that he would be his successor within two years in many of his religious engagements.

Rijiyar Lemo’s relocation to Masallacin Gwallaga in Bauchi provided a fertile ground for him to effectively continue with the tafsir exercise and his method, which radically differs from his predecessor’s and makes his rendition more favourable to advanced students of Islamic knowledge. Perhaps one does not have to conduct further research when invited to present tafsir elsewhere and could just have to listen to and summarize the exhaustive tafsir rendered by Rijiyar Lemo. I have made it one of the few lessons I rarely miss within and outside Ramadan. 

Besides the main task of interpreting the verses of the Qur’an, answering questions at the beginning of the conference and leading the session of conversion to Islam by giving the testimony to new converts by the scholar, one of the top themes which Rijiyar Lemo’s tafsir focused on this year was stressing and underscoring the position of Sunnah as an essential component of Islamic legislation. Rijiyar Lemo’s defence for Sunnah came at a time when the year witnessed simmering misunderstandings and social media exchanges about the position of prophetic reports in some popular Hadith collections and the degree of their authenticity. This debate was ignited earlier by Abduljabbar Nasiru Kabara, who was imprisoned after he failed in the historic debate, which then silenced his impasse and briefly paused discussions on the matter. The matter returned, it seems when after he visited Iran to deliberate the plight of Palestinians, Dr. Ahmad Gumi prodded and stirred the discussions through his utterances, which were interpreted by many as a continuation of the task of condemnation of Sunnah which Abduljabbar Kabara started.

Rijiyar Lemo’s response was complemented by a mention of several references for readers, such as Mustapha al-Sibā’ī’s masterpiece and grand defence for Sunnah titled “al-Sunnah wa Makānatuha fī al-Tashrī’ al-Islāmi’ī“. Needless to say, hearing the names of new books is among the countless benefits of listening to Rijiyar Lemo’s tafsir in particular and other Islamic lessons in general. From all indications, Rijiyar Lemo has the ambition to publish an excellent tafsir of the Qur’an before or immediately after interpreting the whole Qur’an in Bauchi or Kano, where he also replaced Shaykh Ja’far at Usman Bin Affan Mosque, Gadon Kaya.

Ismail Hashim Abubakar, PhD, wrote from Morocco. He can be reached via abuarqam89@gmail.com.

By Muhammad Isyaku Malumfashi

The importance of fathers in raising and nurturing children is profoundly emphasised in Islamic teachings. Yet, in contemporary times, there seems to be a prevailing tendency among some to overlook fathers’ significant contributions and role in their children’s lives, often overshadowed by the accolades bestowed upon mothers. This imbalance warrants a closer examination and a reaffirmation of fathers’ vital position within the Islamic family framework.

Within the teachings of the Quran, the holy book of Islam, and the authentic Hadiths of Prophet Muhammad (peace be upon him), numerous references underscore the pivotal role of fathers in their children’s lives. One such verse from the Quran states: “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination” (Quran 31:14).

This verse encapsulates the essence of filial duty toward both parents, highlighting the unique sacrifice and nurturing provided by the mother during pregnancy and infancy, yet equally emphasising the obligation to express gratitude and care towards both parents. The Hadiths further elucidate this principle, with Prophet Muhammad (peace be upon him) emphasising the importance of honouring and respecting fathers alongside mothers.

Prophet Muhammad (peace be upon him) is reported to have said, “He is not one of us who does not have mercy upon our young ones and does not honour our elders.” This profound statement encapsulates Islam’s holistic approach to familial relationships, emphasising compassion and respect for all members, including fathers.

Furthermore, the Quran emphasises the importance of maintaining kinship ties, which inherently include honouring and supporting one’s parents, including fathers. Surah Al-Isra, verse 23, states: “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], ‘uff,’ and do not repel them but speak to them a noble word.”

This verse underscores the obligation to treat both parents with kindness and respect, regardless of their circumstances. It highlights the significant role fathers play in the family dynamic. It admonishes any disrespect or neglect toward parents, emphasising the importance of maintaining a dignified and compassionate attitude toward them.

In light of these Islamic teachings, it becomes evident that the role of fathers is not to be understated or overlooked. Fathers serve as the bedrock of the family structure, providing guidance, support, and protection to their children. They instil values, morals, and principles that shape the character and identity of their offspring.

Moreover, fathers serve as role models for their children, imparting invaluable lessons through actions and words. They offer strength, stability, and wisdom, providing inspiration and guidance for their children to emulate.

In today’s rapidly changing society, where the traditional roles and dynamics within families are evolving, it is imperative to reaffirm the importance of fathers in the upbringing and development of children. Children should be encouraged to recognise and appreciate the sacrifices and contributions made by their fathers, alongside their mothers, towards their well-being and upbringing.

It is essential to foster a culture of respect, gratitude, and support towards fathers, recognising their integral role in shaping the future generations of Muslims. By upholding the teachings of Islam regarding familial relationships and honouring both parents, we can strengthen the fabric of our families and communities, ensuring harmony, stability, and prosperity for generations to come.

In conclusion, fathers hold a sacred and irreplaceable position within the Islamic family framework. Their role in raising and nurturing children is indispensable, as emphasised by the Quranic verses and authentic Hadiths of Prophet Muhammad (peace be upon him). Therefore, it is incumbent upon us to acknowledge, appreciate, and support fathers in their noble endeavour of raising righteous and virtuous children, for they are indeed the cornerstone of every family.

Muhammad Isyaku Malumfashi with the Ramadan dose.

By Zayyad I. Muhammad 

Hajj management in Nigeria is facing two main problems. Firstly, funding is tied to the dollar; once the dollar’s value fluctuates against the naira, the hajj fare becomes uncertain. This is currently happening. The second problem relates to flight schedules to and from Saudi Arabia, etc. These problems are twofold, so to speak, and should be collectively tackled by both the National Hajj Commission of Nigeria (NAHCON) and state Hajj commissions.

The solution to these problems could be as follows:

Firstly, the Nigerian hajj fare should be tied to or pegged to the Saudi Riyal. The Riyal is stable due to the country’s strong economic fundamentals and prudent financial management. Additionally, apart from pegging the Nigerian hajj fare to the Saudi Riyal, the National Hajj Commission of Nigeria should study the Malaysian hajj management model.

In Malaysia, the Hajj has a funding management system called the Tabung Haji. Research on the Malaysian system of hajj management indicates that it involves several components. The Tabung Haji (Pilgrims’ Fund Board) plays a crucial role in managing the financial aspects of Hajj for Malaysian pilgrims.

Malaysian Muslims intending to perform Hajj must make regular contributions to Tabung Haji. These contributions accumulate over time and cover expenses such as transportation, accommodation, and other logistical needs associated with Hajj. NAHCON also implements a similar savings scheme, albeit with limited success. It’s time for NAHCON to redesign the Hajj Savings Scheme in collaboration with banks and other financial institutions, particularly those offering Islamic banking services.

The new scheme should allow intending pilgrims to enter into an investment plan for more than one year. As pilgrims deposit funds into their accounts, the bank or financial institution would invest the money for a period ranging from 2 to several years. By the end of this period, pilgrims would have accrued enough funds for the Hajj fare, along with additional profits. This approach would streamline the process for both pilgrims and commissions, providing ample time for planning.

Taking a clue from the Malaysian Tabung Haji, it manages its funds through various Shariah-compliant investment instruments, such as equities, real estate, and sukuk (Islamic bonds). The returns from these investments sustain Tabung Haji’s operations and cover the costs of Hajj for Malaysian pilgrims.

In addition, the Malaysian Tabung Haji has achieved remarkable success by offering diverse Hajj packages customised to meet the needs and preferences of Malaysian pilgrims. These packages encompass a range of services, including luxury accommodation in Makkah and Madinah, transportation, meals, and guidance.

Moreover, Tabung Haji extends financial assistance to eligible Malaysian pilgrims who may require support to undertake the Hajj journey. This assistance may comprise subsidies for Hajj expenses or loans to cover pilgrimage costs, which can be repaid in instalments.

The National Hajj Commission has demonstrated commendable efforts over its three decades of existence. However, the current instability in the exchange rate between the dollar and the naira underscores the need for the commission to consider pegging the hajj fare to the stable Saudi Riyal. Additionally, NAHCON should revamp the Hajj Savings Scheme to offer long-term, Halal investment options for intending pilgrims. This approach would contribute to a more organised and financially sustainable hajj management system.

To achieve these goals, NAHCON should establish a diverse team comprising individuals from various sectors to assist in redesigning the Hajj Management System, particularly the pilgrim savings scheme.

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

By Abdulrahman Sani (philosopeace)

The German psychologist Carl Jung proposed archetypes as universal themes within the collective mental frameworks of humans. They represent the primary human drives, impulses, hopes, and desires that shape behaviours, perceptions, and actions. While he identified approximately seven archetypes, my interest lies in the Hero archetype, which symbolizes the relentless pursuit of excellence, growth, and overcoming challenges. I believe Malam is a living example of the Hero archetype.

Malam had a modest upbringing in Sokoto before gaining admission to major in Hadith Sciences at the Islamic University of Madina. After graduation, he furthered his studies with a postgraduate Civil and Criminal Justice diploma at the same university. Upon his return, he began teaching in Islamic schools. His breakthrough came through deputizing for his mentor, Professor Mansur, in his Sahih al Bukhari class.

Malam  as an Academic 

Malam’s primary training was conducted in Arabic. Still, due to his daring pursuit of excellence, he chose the unconventional route of pursuing a Master’s in Law at the University of East London instead of following the familiar path taken by others within his academic circle, which typically involves going to Sudan or Egypt for a Master’s in Islamic Sciences. Malam had to work on his English fluency to pave the way for a more multifaceted academic journey. His PhD journey was equally challenging, pushing the limits of his capabilities. Malam’s PhD was supervised by one of the foremost Taymiyyan scholars in Western academia, Professor Jon Hoover.

I recall calling Malam upon hearing that he had started his PhD and recommending that he look into Professor Hoover. Malam was pleasantly surprised that I knew about Hoover and informed me that Hoover was actually his supervisor. I became acquainted with Hoover through his book, Ibn Taymiyya’s Theodicy of Perpetual Optimism. In less than three years, Malam completed his PhD. He later published a portion of his research as a book titled Ibn Taymiyyah in the Literature of Contemporary Jihadists, an excellent book with a title I have reservations about, but that’s a topic for another article.

Malam’s work ethic as the Head of the Department of Islamic Studies at Sokoto State University was commendable. Despite his popularity and significant social influence, he never allowed these factors to impact his primary duties to his academic constituents negatively.

Malam as a Scholar 

Malam has mastered the social landscape in his relentless pursuit of excellence. The most important lesson from his scholarly life is to stay away from controversies and unproductive verbal spats while remaining true to one’s principles and beliefs. Although Malam is non-confrontational, it doesn’t prevent him from engaging in polarized intellectual discourse. He once wrote a booklet engaging with and critiquing a pamphlet written by one of the Sokoto scholars on a polarizing theological issue. Still, in his characteristic fashion, that discourse didn’t translate into conflict.

Apart from his scholarly rigour and eloquence, an even more impressive trait is his accessibility to all and sundry. He is not merely an ivory tower scholar buried in the dust of books, shielded from his immediate realities. Malam is a Hero archetype who is not afraid to take the road less travelled. He constantly evolves his da’wah to fit the spirit of the times while staying true to tradition.

Malam as a Public Servant 

Malam has just started his journey as a public servant and is making a significant impact with his meticulous approach to public service. I know for a fact that he had no financial incentive to take that job. It was purely out of giving back to his society. He occupies a sensitive position as the commissioner for religious affairs because of the sectarian divides but has been able to navigate those tricky waters and gain confidence across the religious divide.

A good documentary on his official Facebook page delves into his incredible accomplishments within just a hundred days in office. Still, beyond that, I am particularly interested in how he has made Almajiri Education a priority, laying a groundbreaking blueprint and even seeking international partnerships. It is an impossible challenge to overcome for so many reasons, but if there is anyone for it, it is Malam.

I have a lot more to say, but the Arabs have a saying that “the best of speech is that which is concise.” You might have noticed that I have purposefully refused to use the honorifics “Dr” or “Honorable” to describe Malam. It’s because Malam is more important than anything else. Finally, and even more importantly than positive appraisals, is prayer: May Allah guide him throughout this challenging journey of incidental public service.

Abdulrahman Sani (philosopeace) wrote via philosopeace@yahoo.com.

By Uzair Adam Imam

In a heartfelt address marking the conclusion of Ramadan, President Bola Ahmed Tinubu called upon all citizens to unite and recommit themselves to the profound task of nation-building.

Emphasizing the collective responsibility of shaping Nigeria’s future, President Tinubu likened the nation to clay, sculpted by the hands of its people.

“We are the sculptor, and Nigeria is the clay; we build it the way we desire,” he affirmed.

Speaking specifically to the Muslim community on the occasion of Eid al-Fitr, President Tinubu stressed the importance of unity in action. He described the holy season as a time of “total submission to God Almighty and to His command of sacrifice and service to humankind.”

Extending his greetings to Muslims both within Nigeria and across the globe, President Tinubu offered prayers for the acceptance of their supplications and sacrifices by Almighty Allah.

Through a statement issued by his spokesperson, Chief Ajuri Ngelale, the president expressed his hope that the lessons, blessings, and joys of Eid al-Fitr would endure beyond the festivities, shaping the nation’s path forward.

As the nation celebrated Eid al-Fitr, President Tinubu concluded his message by extending warm wishes to all Nigerians, invoking a spirit of unity and prosperity for the nation.

By Uzair Adam Imam

Sheikh Musa Lukwa, a prominent cleric based in Sokoto, made headlines on Tuesday as he led his followers in observing the Eid prayer.

This move came in defiance of the Nigerian Supreme Council for Islamic Affairs (NSCIA), led by Sultan of Sokoto, Alhaji Muhammad Sa’ad Abubakar III, which had declared Wednesday as the official Eid day, marking the end of the 2024 Ramadan fast.

Contrary to the NSCIA’s announcement, Sheikh Lukwa insisted that the crescent moon signaling the beginning of Shawwal, and hence Eid, was sighted in neighbouring Niger Republic on Monday.

He justified his decision to hold the Eid prayer on Tuesday by citing reports and a verified video clip from Niger Republic’s council of Ulamah authenticating the moon sighting.

According to Lukwa, adhering to the teachings of the Holy Prophet necessitated following the declaration made in Niger Republic.

Despite the NSCIA’s assertion and the earlier stance of Saudi Arabia authorities, Lukwa remained steadfast in his belief, leading prayers at his Juma’at mosque around 8:30 am.

This event underscores the ongoing debate and differing perspectives within the Muslim community regarding moon sightings and the determination of Islamic holidays.

He was qouted to have said, “If we can accept that of Saudi Arabia, why can’t we agree with that of Niger Republic which is nearer to us.

“I am not saying all Nigerian Muslims must observe their Eid prayer on Tuesday but we have no moral justification not to observe our prayer on Tuesday because the new moon was sighted by our neighbors.

“And remember there is no fasting on Sallah day, it is prohibited,” the imam stated.

Lukwa has been defying Sultan directives, accusing the monarch of forcing Muslims to accept the moon sighting of Saudi Arabia which he believes is against the tradition of the Holy Prophet Muhammad (PBUH).

The cleric however, challenged any scholar with a contrary view to a public debate.

“And another time – you shall see something wondrous.”
“And I thank my Lord that my secret is not sterile or barren.”
– Sheikh Ibrahim Niasse

By Umar Sheikh Tahir

Harvard University is renowned for its academic excellence and intellectual vibrancy. Visitors often expect encounters with great minds and engaging discussions with professors, students, and highly enlightened individuals. However, my recent visit transcended mere intellectual exchange; it was a holistic experience that seamlessly intertwined intellectual discourse with spiritual enrichment, specifically with my fellow Tijjāniyah Faydah community, where I shared my day with them, which was superb and was a Friday full of activities. 

On March 29, 2024, the day commenced with an eagerly anticipated lecture under the Islam in Africa initiative Lecture Series, co-organized by Prince Bin Al-Waleed Bin Talal Islamic Studies Program, Hutchins Center for African and African American Research, Harvard Faculty of Arts and Sciences, and Harvard Divinity School, and also the program convened by Professor Ousmane Kane al-Waleed Bin Talal, Professor of Contemporary Islamic Religion and Society.

My friend and interlocutor, a fellow Tijjānī disciple Amadu Kunateh, is a PhD candidate who works on Islamic Intellectual Traditions in Sub-Saharan Africa and their philosophical currents. He presented a lecture on the reception of theology (Kalam) and philosophy (Falsafa) in Modern Sub-saharan Africa. He utilised Sheikh Ibrahim Niasse as a case study of African ulemas’ engagement with the subjects. In keeping with the form of the subject matter, Amadu summarised his work in syllogistic form: 

Premise 1: In Islam in Sub-Saharan Africa, Kalam and Falsafa were present but held limited valorisation.

Premise 2: Sheikh Ibrahim Niasse denounced Kalam and Falsafa as ‘evil innovations’.

Premise 3: Kalam’s aim of providing certain knowledge was refuted by Niasse, who argued that it cannot offer certainty.

Premise 4: Ma’rifa and tarbiya, offering certain knowledge, negate the necessity of Kalam.

Premise 5: Critics suggest that Ma’rifa is exclusive, leaving Kalam and speculative reasoning as alternatives for the populace.

Premise 6: In the Islamic context of West Africa, under Sheikh Ibrahim Niasse’s guidance, Ma’rifa is universally attainable.

Conclusion: Thus, in this milieu of the `Ārifeen in Subsaharan Africa, Kalam and Falsafa become redundant. 

Notwithstanding, Amadu suggested that despite the privileging of ma’rifa and tarbiya as alternative cognitive modes, he showcased the continued presence of profound intellectual contributions to the issues pertinent questions of Kalam and Philosophy found in Sheikh Ibrahim’s Fi Riyād al-Tafseer.

The Q&A session allowed for more in-depth engagement with particular issues ranging from questions on Sheikh Ibrahim’s conception of Time, God’s Attributes (Sifat) & Dhat (Essence), the limits of the Intellect (‘aql), and more. The lecture ended with a hot meal, which was enjoyed by non-Muslims who are not observing Ramadan fasting, and takeaway containers for Muslim fasters.

Since it was Friday, we went to the Masjid for Friday prayer, where I found myself spiritually immersed, complementing the intellectual discourse seamlessly. Serendipitously, the Friday sermon (khutbah) was delivered by Dr. Ousmane Kane, who reminded congregants of the importance of God-consciousness (taqwa) and how taqwa results in God teaching you knowledge directly. This was a poignant reminder for an audience of academics and students in the pursuit of knowledge. 

The sermon echoed Amadu’s earlier presentation on the alternative epistemologies and limits of the intellect. How remarkable to have heard a presentation on Sheikh Ibrahim Niasse only to follow it up with a khutbah at Harvard by his grandson, Dr. Kane, the son of his daughter Seyda Maryam Niasse. It was evident that the Flood (Fayda) had indeed travelled westward, and its wonders reverberated through the Harvard walls. 

Following the Juma’ah prayer, the day continued to unfold its tapestry of spiritual and philosophical threads, culminating in two extraordinary meetings: one a private meeting with Dr. Kane in his office. During my meeting, I updated him on my project and the progress I am making at Columbia University. He gave me some valuable academic tips and then prayed for us with my friends.

My doctoral dissertation is about the tradition of Arabic Islamic logic in Subsaharan and North Africa. As such, it was suggested that I meet Āqil, an undergraduate student at Harvard College majoring in Math and philosophy, with a particular focus on modern logic. He is well-versed in Islamic tradition, having had madrasa training in Malaysia before arriving at Harvard. 

Our conversation explored the relationship between Modal Logic, Classical Logic, and Arabic logic. The discussion focused on the metaphysical assumptions that ground modern logic and go unnoticed by modern logicians like Frege, Russel, and Wittgenstein. However, precise and comprehensive due to its extensive utilisation of symbols, it can be used for contemporary Usul al-Fiqh (Principles of Jurisprudence) as classical Arabic logic was traditionally espoused as an ‘instrumental’ tool for Usul and Theology. We were not convinced of the utility of modern logic for the Islamic sciences, but this issue requires further exploration. 

Since it was Friday, and as Tijjānī adherents, we headed out to the Zawiyah located at Shaykh Ousmane Kane’s home to engage in more remembrance (dhikr), Qur’an recitation, poetry recitals community before the Maghrib prayer. In the midst of rigorous intellectual engagement, moments of spiritual reflection provided a refreshing pause. A moment of tranquillity presented itself during the Haylala at the Zawiyah. The evening culminated with the Quranic khatm, which is done every week following a complete recital of the Quran by members of this community. 

We broke our fast together, which fostered a sense of community and companionship. It was amazing to experience a day of intellectual fasting at Harvard – with each conversation serving as a reminder of Allah. 

As we partook in the communal meal, it became evident that such gatherings not only nourish the body but also nurture the soul, and the healing food is exclusively cooked with the heart before the hand. Thanks to Kane’s family.

By the way, not surprisingly again, Shaykh Ousmane Kane presented the annual Ramadan Lecture (Durūs al-Hasaniyah)hosted by His Majesty the King of Morocco in front of Muslim global ‘ulema on Western Academia and Islamic Intellectual Tradition in Sub-saharan Africa and his efforts at Harvard to unravel that history. It’s astonishing and unprecedented that Shaykh, who lectured in front of the world’s Islamic scholars in Morocco, was a Harvard professor, khatib, and spiritual leader (muqaddam). It is a testament to Dr Kane (complex of two oceans of mind and spirit, as I named him in lines of my poetry last year,) the grandson of Shaykh al-Islam and Harvard professor.  Indeed, the Fayda has flooded over from Africa to Harvard and its nurturing hearts and minds. 

Reflecting on the day’s experiences, it’s evident that intellectual and spiritual pursuits need not exist in isolation; rather, they can complement and enrich one another, as is currently occurring at Harvard. Within Harvard’s diverse intellectual community, there exists a small group of people championing a holistic approach to learning. 

Umar Sheikh Tahir, PhD Candidate at Columbia University. He can be contacted via ust2102@columbia.edu.

Isma’il Hashim Abubakar

A few weeks ago, the Kano State Hisbah Board stole the limelight when a brief misunderstanding erupted between the Kano State Governor, Abba Kabir Yusuf, and the Hisbah leadership. The Muslim public, represented by religious leaders and the elite, played a significant role in calming tensions and restoring peace in the issue, which everyone welcomed with sincere happiness and unique hope that the short altercation would result in the promotion and reinforcement of Hisbah. 

In the two articles I penned within the clusters of that misunderstanding, I stressed that Hisbah is virtually the only government institution that transcends abstract symbolism and remains the lively organ that operationally contributes to the implementation of the Shari’a project, which was once the highest ambition of the Nigerian Muslims. I emphasised that all Muslims should regard Hisbah as their delicate property that should not be, in the least, jeopardised by internal or external commissions, omissions or inactions of any individual, no matter how highly placed, let alone common people who can just be dealt with and cracked down by responsible leadership.

One of the top functions of Hisbah is to serve as a machinery that supports the process of Shari’a implementation by deterring people from committing crimes, apprehending suspects, and presenting them before Shari’a courts for proper investigation and ruling. Of course, at different stages, Hisbah commendably serves as a forum for reconciliation and solving social disputes, which at times pleases and satisfies opposing parties in a better way than courts do. Nonetheless, this is never an excuse for the institution if it operates so that its effort to intervene in matters and find solutions for them becomes counterproductive to the letter, spirit and goals of Shari’a, which the board was primarily established to protect. 

Although preserving dignity is a principle that characterises Hisbah’s operations, as a government force backed by law, the board is not expected to provide cover or leeway for criminals to evade the wrath of the law. Shari’a will cease to have its proper meaning if criminals assume they are not to be treated as culpable and should, in principle, be deterred from, cautioned against, or punished for flouting Islamic law. 

In light of how some Hisbah officials handle cases both at the headquarters and various branches in the 44 local governments, some categories of criminals now utilise Hisbah to get their crimes tacitly covered as they further pursue their fiendish goals by conniving with or approaching some elements within the board. They no longer fear legal penalties that their crimes could lead them to, but could even summon the courage to approach the board to confess their crimes and demand certain rights that may have followed the consequences of their crimes. 

To be clearer, by citing examples, in a recent report I watched, which was broadcast by Tozali Magazine Online TV, a Chinese master in a company in Kano impregnated the daughter of his driver. When this crime was unmasked, the people involved tried several ways to abort the six-month pregnancy. After failing to get rid of the mess since medical experts refused to conspire with the Chinese fellow and his illegitimate in-laws, the case was taken to Hisbah, who is said to have searched for a solution for them. 

The report has it that the Hisbah leadership has resolved that the Chinese man, who earlier sought to silence his poor driver through pecuniary consolation, should just now marry the girl despite her heavy pregnancy so that the matter would be put to rest. If this report is true, with all its attendant jurisprudential intricacies, similar to what has allegedly occurred repeatedly in several branches of the morality police, then the institution needs to review its operations. 

As a Shari’a implementation body, when a suspect admits committing a crime as felonious as this, which involves adultery and attempts at feticide, is the expected response from Hisbah to look for a solution or to make a comprehensive investigation and forward the case to Shari’a court for judgment? Is Hisbah not shielding adulterers and providing escape routes for suspects who attempted to commit a feticidal crime? The punishment for an adulterer is clear; to be stoned to death and 100 lashes for the girl who seems to be unmarried since her Chinese lover, according to the report, did not rape her or use any form of coercion to have carnal knowledge of her. How could all this be replaced by forcing these criminal parties into marriage? 

A knowledgeable person heads the Hisbah, and the wisdom behind resorting to marrying culprits of this nature is a motive to preserve human dignity, conceal wrongs committed and prevent an illegal child from being born from perpetual bullying and stigmatisation. But yet, is this enough reason to sacrifice divine injunctions and render them obsolete? From what we read in the Glorious Qur’an and interpreted by the Messenger (SAW) through his speeches and deeds, suspects could only be shielded if the matter is not taken to authority or the relevant legal agency has not got hold of the felons. Concerning a set of crimes and their penalties, Allah says:

“illa alladhīna tābū min qabli an taqdirū ‘alaihim fa’lamū anna Allaha Gafūrun Rahīm” (except those who repent before they fall into your power, then know that Allah is Most-Forgiving, Most-Merciful) [ Sūrat al-Mā’idah: 34].

In several instances, the Prophet (SAW) warned that once a matter was presented before his court, then Allah’s law would take precedence over all other concerns. However, the Prophet (SAW) took pity on an illegal child born by a woman from the al-Ghāmidī clan. As a result, he asked her to go and take care of her child when the woman returned after she successfully weaned the child. She insisted that she must be punished according to the divine law; the Prophet (SAW) did not look for any other solution but applied the law to her, which, interestingly, promoted her posthumous virtue and spiritual rank. Worthy of notice also, nothing was heard about the man responsible for her illegal birth, nor did the Prophet himself ask her to mention him, just as the child was also integrated into the society without inscribing a permanent taboo on his status. 

Of course, many will argue that the penalties above are practically infeasible, but yet rewarding the felons with marriage is also discouraging and counterproductive to the goals of Shari’a. A midway solution is at least to apply a warning penalty (ta’zīr) on the criminals by serving their sentences to spend years in jail, which will be done by the court.

The scenario of Ɗan Chana and his street in-laws represents one of the many cases that evince Hisbah’s indecision to fully side with the spirit and letter of Shari’a as fully enshrined in the state law and is still the main legal framework that ought to guide Shari’a implementation process. It is now common to see a girl carrying a small child and asking for the address of Hisbah to report a case of her love affair, which resulted in the birth of a bastard whose alleged father refuses to adopt, take care of, or just abandons. The girl will summon enough courage and temerity to shamelessly divulge her secret affair just because she is confident she won’t be served with proper Shari’a law. Her aim for approaching Hisbah is not to repent and make amends but rather to wheedle her way into favour and capitalise on the institution’s power to extort money from her accomplice, who may have even denied being responsible for the unwanted birth. 

Even if Hisbah won’t pursue the case to the court, which it should, it should at least explain to girls like this that pregnancy and birth are enough evidence to prove a woman guilty of adultery or fornication, unlike in men’s cases, which primarily demands eyewitnesses or personal confessions. After all, illicit relationships do not have a sanctity similar to marriage, which has a Shari’a cover. As such, failure by a partner in illicit relationships to fulfil certain duties should not be equated with marital disputes between spouses. If a whore pretends that she is innocent and goes on to claim damages or demand a right, then what makes her different from a legitimate housewife or a divorcee? 

In the same manner, men accused of raping innocent girls are sometimes relieved from their burden through local arrangements with victims’ families such that in the long run, money will be the prime solver of the dispute, and suspects get away once they make commitments to take care of certain clamours about their victims.

The disconnect between some operations of Hisbah, which is portending a gloomy future for the institution, shall be one of the priorities of the governing council of the board, but also the head of government, who now does not have any doubt about the institution’s significance and dearness to the Muslim public. As we are in an era of normalisation of strange and weird mores and practices, Hisbah should be highly cautious and extra-careful not to be an agent through which barbaric, savage and amoral attitudes will be mainstreamed. 

Lovers who lack fear of God or a woman who falls so low to trade with her dignity in exchange for cash will continue to be emboldened to make a claim when any of them feels cheated in an illegal deal. No matter how rich or influential a man is, he shouldn’t be given a cover to get away with his crime just for pledging to take care of his rape victims. The application of appropriate legal sanctions is the only solution and guarantee for the safety of all parties, including the Hisbah and its leadership.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.