Religion

Navigating interfaith marriages: Some points for consideration for Muslim men

By Ibrahyim A. El-Caleel

Muslim men who have an interest in interfaith marriages (marriage to non-Muslim wives) seem to be looking at the matter only at the surface. They do not look deeply into the injunctions around the whole marriage. 

Yes, Islam permits a Muslim man to marry a non-Muslim wife, but the reverse case is prohibited. Some of the few things you must think deeply about and seek explanations from scholars over are:

1.It is not permissible for the Muslim husband to force his non-Muslim wife to accept Islam. This is not permissible in Islam. 

2. To what degree can you ensure that your children from the wife remain upon the fitrah – remain as Muslims? A large number of children from this form of marriage end up as non-Muslims. Some of them leave the fold of Islam after their Muslim fathers die. Some of the fathers don’t even care. They actually make it a “democracy” sort of thing. “You boys and girls can just choose what you think you are okay with- my religion or your mother’s”. 

3. How do you reconcile specific differences between the injunctions in your religion and hers? An example here is that a Muslim wife must take her janabah bath after menstruating. Equally, there is no intercourse during that period. Are you aware of what is the provision for a non-Muslim wife? From where do you start, especially since there is even a niyyah (intention) component in the janabah bath? Have you thought about this before?

4. You must allow her to practice her religion if she is genuinely committed to it. If, for example, she must hang a symbol of her religion, let’s say ✝️, in her living room, would you be okay with it? Okay, let’s assume you have no problem with that. Have you asked what the Islamic injunction on praying is for any of your five compulsory prayers in a room with such a symbol inside it? 

Both Muslim men and non-Muslim women must seek clarification on some of these things before getting married. They should not just look at the permissibility at the surface. What are the other injunctions within such a marriage? Islam is full of injunctions as a religion based on knowledge of the Qur’an and Hadith. 

There are many injunctions even in a marriage between a Muslim man and a Muslim woman. Therefore, intending couples in interfaith marriages must better know what they are getting into. It is not always about getting a flight ticket and a visa to Rome. You must think ahead—what happens after you land in Rome?

ABU to honour Okonjo-Iweala, Sheikh Al-Hussain with honorary degrees

By Sulaiman Abdullahi

Ahmadu Bello University (ABU), Zaria, will confer honorary degrees on the President of the World Trade Organisation, Dr. Ngozi Okonjo-Iweala, and renowned Islamic scholar Sheikh Sharif Al-Hussain.

The decision was approved during the university’s 544th (Special) Senate meeting, held on Tuesday, January 7, following the recommendation of the Honorary Degrees Committee.

The recognition highlights the university’s acknowledgment of the recipients’ outstanding contributions to global trade, governance, and Islamic scholarship.

Details of the conferment ceremony will be announced in due course.

Don’t let your social media feeds corrupt your Deen

By Musab Isah Mafara, PhD

As you regularly use social media, it’s important to understand that many individuals post misguided or controversial opinions, images, and videos with specific intentions. They seek attention and engagement, aiming to drive traffic and, subsequently, revenue to their profiles.

Social media monetisation has become an attainable goal for all. In pursuing fame and financial gain, some users compromise their dignity and reputation–assuming these were valued in the first place–by posting provocative content meant to ignite heated debates.

For example, people might post movie reviews/clip without captions, prompting viewers to ask for the movie’s name, thereby increasing comment counts. Others might upload videos criticizing a religious group, knowing it will provoke members of that group to share the video, thus boosting its reach and view count. The opposition might watch to refute these criticisms, further amplifying the content.

And then you have the annoying ones who share harmful content they claim not to agree with, under the guise of correcting misinformation. You also have celebrities and influencers who post videos of themselves doing or saying things specifically designed to get people talking about them.

Unfortunately, even some ‘Shaikhs’–or their handlers–have been drawn into this trend of attention-seeking posts aimed at drawing crowds and potentially monetising in the long run. While there’s nothing inherently wrong with scholars monetising their social media presence–indeed, it could offer financial independence and protection from undue influence by sects, benefactors, or governments–they must tread carefully.

Managing a page, especially if done personally by an Islamic scholar, poses the risk of succumbing to vanity or showmanship. Although only Allah truly knows one’s intentions, people can sometimes infer motives from the content of posts, which might damage a scholar’s credibility among followers or, worse, lead to ‘Riya‘ (showing off for praise). May Allah guide our intentions to be sincere and protect us from ‘Riya‘.

There is nothing wrong with using social media to gain followers and earn from what you share on your profile, but the content should align with what is permissible (halal). Although halal content might not ‘sell’ well online, as Muslims, we cannot justify the means by the ends and post whatever we like just to make it.

Focus on sharing religious teachings, educational materials, skills, recipes, analysis of issues, and any useful knowledge relevant to people’s daily lives. Share what will benefit people in their everyday interactions or what will bring them closer to Allah. Your actions could lead to one of these outcomes:

1. A reward from Allah alone.

2. Financial rewards from platforms like Facebook, TikTok, or others.

3. Both a reward from Allah and financial compensation.

4. Neither a reward nor financial benefit, if the intention is not right and you couldn’t meet the requirements of the platform, but likely no sin incurred.

However, if you promote impermissible (haram) content, you must understand the consequences. You’ll be accountable for the sin not just for yourself but for everyone who encounters that content through you, directly or indirectly, until the end of time. The Prophet (SAW) said:

ومن سنَّ في الإسلام سنَّة سيئة فعليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من أوزارهم شيء

“And whoever introduces a bad practice in Islam that is followed after him, there is upon him the sin of it and the sin of those who act upon it after him, without that diminishing their sins in any way.”

Don’t be a means to a sinful act.

Furthermore, even if you’re not directly sharing harmful content, you can help reduce its spread by not engaging with it. Unfollow pages that offer nothing but this kind of material. When necessary, address issues on your own wall without linking back to the harmful content or commenting on the page where it was posted. Additionally, hide or unfollow accounts that thrive on harmful materials. Often, it only takes a click of the 3 dots against a post and choosing ‘Not Interested.’

Celebrating Excellence: Prof. Muhammad Sani Umar Rijiyar Lemo’s well-deserved promotion

By Muhammad Ibrahim

Muhammad Sani Umar Rijiyar Lemo’s recent promotion to professor at Bayero University, Kano (BUK), is a moment of pride not only for the institution but also for the broader academic and Islamic scholarly communities in Nigeria. This achievement is a testament to his unwavering dedication, intellectual rigour, and remarkable contributions to education, scholarship, and the Muslim community.

Prof. Rijiyar Lemo is a scholar of exceptional depth and influence, particularly in the fields of Islamic studies, particularly Hadith and the Qur’an. Over the years, he has distinguished himself through insightful research and community engagement. His ability to bridge the gap between traditional Islamic knowledge and contemporary educational practices has earned him admiration from colleagues and students.

His excellence extends way beyond academia. In recognition of his contributions to education, religious scholarship, and national development, Prof. Rijiyar Lemo was conferred with a prestigious national honour, the Officer of the Order of the Niger (OON), by former Nigerian President Muhammadu Buhari. This honour highlights his role as an academic and as a figure of influence and positive change in the wider Nigerian society.

Prof. Rijiyar Lemo’s contributions to the Muslim community are equally remarkable. He has been a prominent voice in promoting peaceful coexistence, understanding, and moral reawakening among Muslims.

As a preacher, he has delivered lectures across Nigeria and beyond, addressing contemporary issues facing the Muslim ummah. His emphasis on theology, education and ethical leadership has left a lasting impact on communities outside the university.

This promotion is also significant because it underscores BUK’s commitment to recognising and rewarding academic excellence. In an era where other pursuits sometimes overshadow the value of the scholarship, such acknowledgement serves as a beacon of hope for aspiring academics and students, reminding them that hard work and integrity do not go unnoticed.

Moreover, Prof. Rijiyar Lemo’s rise to this esteemed position inspires younger generations, particularly those from his home state of Kano. It demonstrates that one can attain great heights while making meaningful contributions to society with perseverance, dedication, and a genuine passion for learning.

Professor Muhammad Sani Umar Rijiyar Lemo is set to impact his field, mentor future scholars, and advance knowledge at Bayero University. His promotion symbolises personal achievement and a celebration of academic excellence for all.

May Allah continue to guide and protect Malam for us, amin.

Muhammad Ibrahim wrote from Kano, Nigeria.

Islam, modern Jihad, and democracy: A short reflection and appeal

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.

Kano gov rejoices with Christians, calls for peaceful coexsistence

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”.

Quranic Isah and Biblical Jesus: Muslims migration to Abyssinia

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.

10 dead, 8 injured in Maitama church stampede

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.

Jesus Christ (peace be unto him) is not God!

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.

Double blessings: A tribute to Prof. Salisu Shehu

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.