Religion

By Sulaiman Maijama’a

Almajiri System, over the last few years, has come under intense pressure, greeted with mixed reactions by stakeholders, especially in northern Nigeria. Many people have written many pieces on the negative consequences of the system, ascribing it to be one of the underlying causes of poverty, hunger, and insecurity, among other social vices in northern Nigeria. For this reason, it has been a topic of debate. Some call for repositioning the system, and some agitate for its total abolishment. In contrast, others argue that it should remain as it is today.

Undoubtedly, the present-day Almajiri system is, to a greater extent, different from what was obtainable in the pre-colonial era, hence the need for a review. Before British colonisation, the system, aside from the authorities’  high recognition and promotion, had enjoyed the support of other major stakeholders, such as the community, the parents and the pupils. So also, the whole financial burden of the system was being taken by the authorities with public funds. These indicate that the Almajiri system in those days was somewhat formal and, therefore, more organised.

However, the magnitude of the attack the system has now come under has given it a distorted image. It has developed a stereotype in some people, so much so that on the mention of the word “Almajiri”, the first connotation that comes to mind is negativity – illiteracy, poverty, hunger, dishonesty, insecurity and all sorts of social vices.

The word “Almajiri” is a derivative of an Arabic word, “Al muhajirun”, which could be traced right from the migration of Prophet Muhammad (peace be upon him) from Makka to Madina. Those who migrated with the prophet to Madina were called ‘Al-Muhajirrun’, meaning migrants. In Nigeria, the word “Almajiri” refers to those, usually teenagers, who are sent by their parents from respective villages and settlements to urban centres in the quest for Qur’an knowledge.

2014 UNICEF report estimated the number of Almajiri conservatively to be 9.5 million in Nigeria, predominantly in the northern part. If all of them were a nuisance, as widely believed by some people, the situation of our region would be worse than we could imagine. 

There is no doubt that there are bad eggs among them, which applies to every category of people. But, as much as bad eggs, there are equally good ones among the Almajiris who have passed through the system and become successful in different facets of life.

Almajiris excelled

Adamu Garba, a former Nigerian presidential aspirant, in an interview with the Punch Newspaper, says the Almajiri system in northern Nigeria produced some of the wealthiest men, including Africa’s pride, Aliko Dangote and the founder of BUA Group, Abdul Samad Rabiu, amongst others. Garba said he was once an Almajiri before he acquired Western education.

When asked whether the Almajiri system promotes terrorism, Garba said Boko Haram has no connection with the Almajiri system because of the dichotomy between Islamic denominations in northern Nigeria. “So, it is very unlikely that you have an Almajiri man becoming a Boko Haram,” he told The Punch.

Garba also mentioned that many business giants are products of the Almajiri system. “Again, if you go to [the] Kano market, most of the rich people in the market are Almajiri. They came through Almajiri, they were able to get [the] necessary training in the Almajiri institutions, and they were able to get to where they are.”

Similarly, several renowned Islamic scholars were once Almajiris. A typical example is Sheik Muhammad Bin-Uthman.

Testimonies from people

Some people interviewed narrated how their encounters with some Almajiri lefts them with a memorable impression.

Abdullahi Muhammad, a resident of Kobi, an Almajiri-dominated area in Bauchi, narrated how an Almajiri once returned his valuable lost items.

“I once forgot my valuable properties around my house. I gave up finding them, but to my surprise, an Almajiri found and returned them to a nearby mosque. It was announced after a couple of days. I claimed ownership and recovered my items intact. I was surprised [at] how honest the boy was.”

In an interview, Aisha Abubakar, a housewife in the Kobi area in Bauchi, revealed that she had two little Almajis coming to help her with housework.

“Two little Almajis come daily to help me with some housework — they fetch me water, wash clothes, and sometimes I send them on an errand. I give them food and sew them clothing when they go home during holidays. For the past two years, they have been coming. They are honest”, she said.

Maryam Abdullahi, another housewife in the Gwallaga area, Bauchi, said she retained an Almajiri who, apart from helping her with housework, teaches her little children Arabic alphabets.

“I have an Almajiri that comes on Thursdays and Fridays to give Qur’an lessons to my children. I’m happy now that my children are good in the Arabic alphabet and Qur’an recitation, courtesy of the lesson they receive from this boy ( the Almajiri). I cannot thank him enough.”

When asked how honest and disciplined she finds the Almajiri, she said, “I send him uncountable times with money to buy foodstuff and other items, and I always find him unblemished.”

Murtala Aminu (Ɗankasuwa), a trader in an Almajiri-dominated area, when asked how he finds the Almajiris around him, he asserted that their stay in the area is a blessing.

“They recite the Qur’an every blessed day and night. This gives us tranquillity and peace of mind. In addition, we cite them as an example for our children to emulate their hard work searching for knowledge. Many of them memorised the Qur’an by heart. What could be more delightful?”.

We take good care of Almajiris under our watch — Almajiri teachers

When interviewed, some Almajiri teachers revealed to us how they strictly manage the Almajiris under their tutelage to be well brought up and face the realities of life early.

Mallam Muhammad Shafi’u Inuwa, an Almajiri teacher in Sabon Gida Tsangaya school, said, “under our school, we have about a  hundred Almajiris. We raise them early in the morning to take classes between 5:00 am and 10:00 pm. In the afternoon, we allow them to work to earn a living. At night, between 8:00 pm and 10:00 pm, is also time for classes. We ensure that all the Almajiris return to their apartments when it is time for sleeping.”

On his part, Mallam Khamisu Ali (Gwani), another Almajiri teacher, said, “we try in this Tsangaya (Almajiri school) to imbue in them (the Almajiris) the spirit of hard work. Moreover, we encourage them to be self-reliant because to work and earn a living is better than to beg; that is why we allow them on school-free days (Thursdays and Fridays) to acquire skills.”

When asked whether the parents of the Almajiris come to check on their wards, Mallam Gwani said, “we are in contact with their parents. We face some challenges regarding this, but plans are underway to make it necessary for every parent to come in person and check on their wards at certain intervals.”

Regarding learning efficiency, Mallam Gwani stated that they had produced brilliant reciters, some of whom memorised the Qur’an by heart as teenagers.

Some Almajiris do not beg nor chant for food

In their efforts to face the realities of life and actualise self-reliance, some Almajiris interviewed claimed to have never begged nor gone to houses chanting for food

In this interview, a teen Almajiri, Zaharadden  Manu, explained how he sustains his life by harnessing and utilising the skill he learned back home before he was taken to Almajiranci.

“Every day after school hours, I go around nearby communities to do shoe shining, and it earns me a living. Then, on Thursdays and Fridays, I fetch water to housewives for food or money”, he said.

Musa Aliyu is an ambitious Almajiri who reconciles Qur’an learning and hand work. When asked where he sees himself in the decade, he said, “I see myself in the future as an educated person and a business owner with employees under me. I pursue this dream to the best of my ability.”

It was observed that on school-free days, markets and commercial centres get populated with Almajiris who do different works to earn some money to live on.

Give Almajiris the atmosphere to harness their full potential – Educationist

Comrade Abdullahi Yalwa, an educationist lecturer with the Department of Crimes Management and Control, Abubakar Tatari Ali Polytechnic, Bauchi, opined, “I think that abolishing the system may not be realistic or so easily achieved. What should be done is to review and revise to align with realities. There is a correlation between nature and nurture, and the two must synchronise to give an effective and responsible person. If one is bound to succeed if given a better condition, he would be double or triple or would be in the book of record for the exceptional display of talent.”

Comrade Yalwa further said, “to maximise the benefits and reduce or eliminate the negative effects of the system. Parents need to be responsible by sponsoring their children when searching for knowledge. They should give them enough resources to manage themselves, visit them periodically, give them what they need in terms of their basic need and also appreciate the person taking care of them in order not for him to use them as slaves.”

On what the government and relevant authorities should do, Comrade Yalwa recommended that “the Almajiri teachers ought to be registered by the government, and a maximum number of students should be allotted to each, and they should have the basic necessities, especially accommodation facilities, where people have a responsible and decent life.”

Maijama’a is a student at the Faculty of Communication, Bayero University, Kano and wrote via  sulaimanmaija@gmail.com.

By Prof. Abdalla Uba Adamu

As we enter into the ‘will they, will they not’ mode of uncertainty typical of Nigerian public culture about the change of Nigerian higher currency denominations announced by the Central Bank of Nigeria (CBN) on 25th October 2022, my mind went back to an article I wrote on 16th April 2007. This was in the wake of the removal of “Arabic inscriptions” on the Nigerian currency (the Naira) on 28th February 2007 in the new currency notes that removed the Ajami (Hausa written in Arabic script) writing that indicated the denomination of the respective currency note and replaced with the Latin alphabet. This is a ‘remix’ of that posting on the then-popular platforms of Blogspot. Mine was called Nishadin Hululu (Hausa Popular Culture).

The full historical overview of how the Arabic “script” came to become part of the essentially northern Nigerian Muslim Hausa educational package is given in Manuscript Learnability and Indigenous Knowledge for Development – Hausa Ajami in Historical Context. A version is available at https://bit.ly/3zoi7XN.

I rarely bother to visit Nigerian “Naija” websites on the web or any other group of politically motivated Nigerians. I know what I will find – the usual vituperative tirade against northern Nigerians, Muslims, Hausa, ad nauseum. Southern Nigerians have three fundamental articles in their crusade against northern Nigeria: Islamic fanaticism, conservative feudalism and their weird perception of the “born to rule” syndrome held by the ‘northerners’. No matter how many groups of Nigerians you interact with, these three form the main focus of the divide in Nigeria. They are the main reasons why Nigerian “unity” is virtually impossible.

I doubt if there is any other group of Africans who hang out their dirty ethnic laundry like Nigerians. Although, I accept, for the most part, such ranting is probably not personal; they are basically religious – the Christian versus Muslim divide, rather than any feeling of superiority of one ethnic group over the other. Any such feelings of superiority are part of a religious template that sees the acquisition of education as the central criteria for judging the value of a whole people. Thus education, not religion, is the central fulcrum around which the Nigerian nation wobbles.

Southern Nigerians acquired education through Christian Missionary activities from about 1849. Such education became the mainstay of acquiring Westernized modernity. Inevitably Western education brought by Christian missionaries to Nigeria became equated with Western Christian values. For the most part, Christian southern Nigerians are happy with this because it makes them “civilised” – in the absence of any cherished antecedent cultural values. Thus, any other worldview is considered barbaric.

Northern Nigerians, specifically the Hausa and the Kanuri, acquired education through conversion to Islam since 1250 and even earlier in the Kanuri kingdom. The constant eddy of scholars from north African learning centres throughout the 14th to 17th centuries ensured a sustained scholastic tradition in Muslim northern Nigeria. Muslim northern Nigerians, therefore, had a longer exposure to the concept of formalised learning and literacy than southern Nigerians. Universal basic education was indeed introduced around 1464 in the city of Kano when new methods of indigenising the Arabic script to Hausa phonology were created. This led to the creation of a novel way of writing out the Hausa language in a script that young scholars will understand. This method of indigenising Arabic script to the Hausa language became “Ajami”. It became one of the main ways of educating young pupils in northern Nigeria. Do you remember all those “Almajirai” you see in northern Nigerian cities? Well, most are fluent in Ajami writing. Currently, the most prominent modern Hausa political singer (though not the most talented or likeable), Dauda “Rarara” Adamu Kahutu, has an extensive catalogue of his songs, all written in Ajami which he reads as he records in the studio.

Ajami, therefore, is any literacy strategy in which any language is written in Arabic. Over 50 languages are currently written in the script. First, let us look at the parallel sphere. If any African language is written in Latin characters, it can be called Ajami. Ajami is not Islamic; any more than the Latin alphabet is Christian.

However, in a new era of reform, CBN decided to remove the “Arabic” script from the Nigerian currency in new currency notes launched on 28th February 2007. The removal of the Ajami script on the Nigerian currency reflected Nigeria’s deep-rooted religious divide because the Arabic script was seen as religious – and Nigeria is considered a secular country. This equates Arabic with Islam – ignoring the vast number of Arab Christians throughout the Middle East.

The logic of the removal of what the Nigerian economic establishment calls “Arabic inscription” on the Nigerian currency given by the Nigerian Government was premised on using a Latin inscription that is available to all Nigerians (even if in mutually exclusive languages), rather than an exclusive script tied down to a particular religious culture. According to the then Governor of CBN, Professor Chukwuma Soludo, during a sensitisation visit to the Sultan of Sokoto,

“I will also like to inform you that the removal of the Arabic inscription on the notes is not targeted at any group or religion but rather to promote our language and cultural heritage…As you can see, Naira is the symbol of our nationalism and our pride. It is pertinent to let you understand that Arabic is not one of our national languages, and it was inscribed on the notes forty years ago because the majority of people then could read it in the northern part of the country to the detriment of their counterparts in the South (ThisDay, 16th February 2007, posted to the web 19th February 2007 at https://bit.ly/3TQ4FEw.

Similarly, the CBN issued a rebuttal to the controversies by stating that the “de-ajamization” was to “conform (to) Section 55 of the 1999 Constitution, which recognises four languages, English, Hausa, Ibo and Yoruba as medium of conducting government businesses.” After all, as they claimed, after forty years of Western education, most people in Nigeria should be able to recognise Roman inscriptions. This, we believe, can strengthen our unity by ensuring equity and fairness. Indeed, the replacement was done in national interest and the desire to comply with the Constitution of the country.”

But how can national unity be attained when a large proportion of the country is still marginalised? To prevent this marginalisation, the British colonial administration introduced the Ajami letters on the first Nigerian modernised currencies, well aware of the large education gap – and therefore, the ability to read and understand Latin characters on the country’s currency notes. An example was the £1 note.

“Fam daya” was prominently written to enable those literate in Ajami, but not the Latin alphabet, to identify the currency.

Interestingly, the main argument was that the presence of Ajami on Nigerian currency was seen to the “detrimental” to southern Nigerians (who presumably do not understand it) – yet the inclusion of the Latin alphabet is not seen as detrimental to non-Roman literate northern Nigerians (mainly Muslim Hausa, who presumably do not understand it). In this warped logic, it is, therefore, easier to alienate Muslim Hausa northern Nigerians than southern Nigerians, especially since a Christian was the President of the country (and a Christian Governor of the Central Bank facilitated the alienation). Of course, when a Muslim becomes the President, the arguments might be revisited – and reversed, which another subsequent Christian president will also revisit, and so on endlessly. Farooq Kperogi actually imagined a nightmare scenario that might come out of this in 2022 at https://bit.ly/3TOt2T1.

The inclusion of the script on the Nigerian currency by the British colonial administration was an acknowledgement of the rich literary heritage of a vast number of people in Nigeria who could not read the Latin script– and not a strategy to impose Islam on anyone in Nigeria. Indeed, the British colonial administration had no reason to propagate Islam. Yet on the currencies circulated by the same administration, the “Arabic inscription” was conspicuously present. This was maintained until 2007 when the despised Arabic inscription was removed and replaced with the much-loved Latin ‘inscription’. An example with ₦50 illustrates this.

The ₦50 with the ‘Arabic inscription’ of Ajami merely indicates that it is fifty naira in Hausa. In the redesigned ₦50, the Roman name for the Hausa was ‘naira hamsin’ instead of the Ajamized ‘hamsin’ in the old note. Yet, ‘hamsin’ means fifty in Arabic! So, like it or not, Arabic remains on the naira. To get rid of it, you have to get rid of the Hausa language entirely since about almost 45% of Hausa words are based on the Arabic language.

Further, other multicultural countries pay such homage to multiple literacies in their currency notes. The Indian currency, for instance, has 15 language scripts, including Urdu (Ajami) – despite Arabic not being part of its national languages.

And while not explicitly stated, the links made by the Nigerian economic establishment with Arabic to Islam seem to be part of a move to “de-Islamize” Nigeria – scoring a cheap point, particularly in the way most northern Nigerian states re-introduced Islamic Shari’a in their governance from 1999 led by Zamfara State, and the earlier issue of Nigeria’s membership of the Organization of Islamic Countries (OIC) in January 1986, which the Nigerian Christian (as well as Marxist Muslim) groups were against.

We look forward to the new currency notes in December 2022.

Prof. Abdalla Uba Adamu wrote from the Department of Information and Media Studies, Bayero University Kano, Nigeria. He is, among many other things, the former Vice-Chancellor of the National Open University of Nigeria (NOUN). He can be reached via auadamu@yahoo.com.

By Uzair Adam Imam

Investigations by the Muslim Rights Concern (MURIC) revealed that there had been massive purchases and hoarding of paddy rice across the country by the suspected members of the Christian Association of Nigeria (CAN). 

A statement by the MURIC chairman, Kano State Chapter, Mallam Hassan Sani Indabawa, disclosed on Friday, calling on the Nigerian authorities to look into what it described as the ‘unwholesome attitude by the Christian association. 

The Muslim body also revealed that CAN is deliberately trying to create artificial food scarcity to discredit the Federal Government by making its efforts in the agriculture sector look like a failure. 

The statement read, “Series of investigations conducted by MURIC has revealed a disturbing trend of massive purchase of paddy rice across the rice producing belt, cutting across the three northern agricultural ecological zones of the country. Several reports from the field established that a huge number of strange people are massively buying the commodity in bulk in Kebbi, Niger, Benue, Kaduna, Kano, Jigawa, Bauchi and Yobe states.

 “The eight northern states account for over 70% of the rice being produced in the country. Nigeria is currently the largest producer of rice in Africa with a production capacity of 5.0m metric tonnes per annum.

“With the onset of the current harvest season, the unusual high demand for the commodity has already spiked the price upwards, aiming for the roof. While farmers may be happy with a good price, however, the rush for the mass purchase of the commodity is enough to raise some genuine concerns.

 “Farmers and other stakeholders noticed an organized and coordinated purchase of the commodity in large quantity. From Kebbi State, down to Gashua in Yobe State, the story of the influx of people, mainly Christians, is the same. They came for massive purchases of tons of rice, both milled and paddy.

CAN make the purchase in large quantity

“Our investigations further point to a high likelihood of the Christian Association of Nigeria (CAN) being involved in this orchestrated mass purchase of rice produced for all Nigerians particularly because the buyers in large quantities are all Christians. They come with their weighing scale and tons of money. It is very suspicious.

 “Apart from the existing aggregating centers, new ones have emerged where the commodity is bought at a higher price. This has already made the price of the commodity to jump up at an alarming rate.

“While farmers and local dealers are happy with the new buyers, many are, alarmed by the disturbing trend. Many of the “new rice merchants” admitted to have been mobilized for the exercise. While it is obvious that the ordinary farmer is happy that he is getting ready buyers, the discerning mind must ask the question: Why are they all Christians?

CAN is plotting against Nigeria, Muslims

“The questions begging for answers are: What is the game plan of CAN? Why is the Christian body desperate to make the bulk purchase and hoard the commodity? And why at this crucial time, a few months to the general elections? Their action has already created unnecessary fear and anxiety, as no one is sure of CAN’s motive.

“Is CAN deliberately trying to create artificial scarcity, or is the Christian umbrella body preparing for a worst-case scenario? Or is it trying to discredit the Federal Government by making its efforts in the agriculture sector look like a failure? We all know how food is being weaponized in modern conflicts. Is CAN driving Nigerians to a stage when everyone will be forced to go to church for before they can get rice to buy?

“We call on the Nigerian authorities to look closely into this desperate move. Both the apex body of Nigerian farmers, the Apex Farmers Association of Nigeria (AFAN) and the Rice Farmers Association of Nigeria (RIFAN) admitted to the unusual demand and the unprecedented hike in the price of the commodity at the peak of this year’s harvest season. 

“The Federal Government should do the needful by preparing adequately and timely to forestall possible hunger due to mischievous hoarding of this essential commodity by some evil forces. FG can evolve a counter-purchase plan to save Nigerians from the Shylock merchants in CAN. We warn CAN to eschew any diabolical plan it may have with the massive purchase of the commodity,” the statement added.

By Dr Aliyu Dahiru Muhammad

My brilliant friend Dr Muhsin Ibrahim, who tries to mentor and guide many followers on social media, raised a concern about how some people announce death news on social media. I found the topic interesting, especially the responses it generated. So, I contributed my points of view which I am reproducing here for the benefit of others.

1. I think we should learn the ethics of announcing death to a relative and the general public. For instance, posting the news on sick beds or even a corpse picture is unethical and unprofessional.

2. We should be aware and sensitive whether we are the ones to inform others or not. For instance, I post this kind of news when the death directly affects me, a relative, close friends etc. However, some elders represent their areas and people respect and trust them.

3. We should be mindful of the time and how we announce if we are to do it. For instance, it was reported that one of the wives of the Prophet’s companion, whose son died, prepared him and dressed well before her husband came back. When he returned, she brought him food and had a marital relationship with him. After that, she asked him if someone kept trust in him and he now comes to take it, would he mind? He said no, it belongs to the owner. She now told him that Allah, that gave us our son, had taken him back. He now took a deep breath and started asking why you appeared the way you did until they had so and so relationship. She said to calm him down and allow him to submit easily to Allah’s will. Interestingly, they got another son who excelled among the companions in that relationship.

4. We should be ready and prepared, not panic always, and accept the sad reality. Since it’s the time of information and communication technology, and we use it for almost everything in our life, why not announce the death of our beloved ones? I rarely call on some people because after the closest relatives, neighbours and friends, as you have hundreds of contacts, it will be faster to let people know, and many people would tell you; I ATTENDED THE JANAZA because I saw your post. We know the benefits of praying for a person that passes away especially attending the funeral (Janazah) and seeking Allah’s forgiveness for them. We all want that, so there is no problem if we let people know with WISDOM.

5. We should pray even if we don’t type anything on a post, as Allah accepts a believer’s prayer. By so doing, we are actually attracting rewards to ourselves.

6. Since visiting the graveyard is difficult for some of us due to the situation we are in, the environment or other reasons, this may still remind us that death is inevitable. It’s coming to us all. It also sensitizes us to get ready and pray that it comes to us when Allah is pleased with us inshaAllah.

7. We should remember, one day, it’s ours, others will post, and we pray to Allah; whoever sees that, if he knows us, he will testify we lived a good life and have a good relationship with others and try to follow the teachings of our religion on all matters. May Allah forgive us, take our lives as faithful, and grant us your Rahma – Ya ArhamarRahimin.

Aliyu Dahiru Muhammad, PhD, wrote from Bayero University, Kano.

By Uzair Adam Imam

The Muslim Rights Concern (MURIC) frowned at the Redeemed Christian Church of God (RCCG) decision to block Muslims from entering its camp to make a bank transaction or any other business in the camp located along the Lagos-Ibadan expressway.

MURIC also claimed that RCCG thwarts Muslims from entering the camp to check their WAEC, JAMB and other examinations.

Prof. Ishaq Akintola who frowned at the development disclosed this in a statement Monday and also demanded the relocation of examination centres from the RCCG camp.

“Our office has been inundated with complaints from Nigerian Muslims who have been denied access into the Lagos-Ibadan expressway camp of the RCCG.

“Among the complainants are Muslims who registered for the Joint Admissions Matriculation Board (JAMB), the West African Examinations Council (WAEC) as well as other examinations.

“Attempts by the candidates to enter the RCCG camp in order to check their examination centres are always rebuffed by RCCG security men who turn them back at the gates with clear messages that Muslims are persona non grata inside the camp.

“The second group of Muslims who are not allowed to enter are those who opened bank accounts in some of the banks located inside the camp like Eco Bank, Unity, Guaranty Trust Bank, FCMB, United Bank for Africa, Zenith and Access Bank. This ugly trend has been on for quite some time but the complaints have increased in number recently.

“It is even more interesting to note that those behind this obnoxious practice are Yoruba Christians while the victims are Yoruba Muslims. Those who talk about religious tolerance being rampant in Yorubaland have therefore missed the point.

“But the difference is the case in matters concerning religion where they operate as Christian or Muslim groups or as corporate entities. The same Christian teacher who lives in the same house with many Muslims without any problem is the same teacher who will snatch the hijab from the head of a female Muslim student in the school.

“Simply put, there is no religious tolerance in Yorubaland. That is the truth, the whole truth and nothing but the truth.

“The RCCG camp saga cited above is one good example. RCCG has used opportunities at its disposal to build a big camp on Lagos-Ibadan expressway. It has also equipped the camp with necessary infrastructural facilities including a university, schools, clinics, banks, residential houses.

“MURIC acknowledges the right of RCCG to do all these but at the same time members of the public should be given access to them. Failure to allow that access robs RCCG of an important quality and role in social relations, namely, neighbourliness and service to the people. Afterall many other entities have such facilities and keep them open to the public.

“As a way forward, we demand, first and foremost, the relocation of all public examination centres from the RCCG camp. This camp should be delisted by WAEC, JAMB, NECO and other examination bodies for practising religious apartheid.

“Any individual or institution that applies to examination bodies to host examinations must give access to the public, particularly the candidates. Anything to the contrary is arbitrary and alien to the culture of education. A situation whereby candidates of a particular religion are shut out of the premises of the examination venue is unfair, unjust and unacceptable by any standard.

“We advise Muslims to stop going inside the RCCG camp. It is private property where Muslims are not welcome. Muslims residing in the vicinity should patronise banks and other business concerns located outside the camp.

“However, we warn that banks and other business concerns located within RCCG camp may start losing their Muslim customers if they continue within RCCG camp. Our advice to the banks id to engage RCCG authorities in dialogue on this matter,” Akintola said.

By Uzair Adam Imam

The Islamic State of West African Province (ISWAP) reportedly stormed the enclaves of Boko Haram and slaughtered six of its members, whom the ISWAP described as “infidels”, on weekend.

This is not the first time, in an inter-rivalry clash, that the ISWAP carried out a successful attack against Boko Haram, causing the group huge casualty and loss of weapons.

The development is believed to have been dragging Boko Haram insurgents down to their knees as they continue to count losses from the clashes.

It was gathered that the ISWAP had stormed the enclaves of Boko Haram insurgents in Gajibo, a town situated 95km northeast of Maiduguri, Borno State capital.

The ISWAP once vowed to battle more with Boko Haram than even with the Nigerian troops, worsening the rivalry clashes with bloodshed.

A counter-insurgency expert and security analyst in Lake Chad, Zagazola Makama, said the attackers also recovered five AK47 riffles from the Boko Haram terrorists.

Experts and analysts believe that the worsening of inter-rivalry clashes between ISWAP and Boko Haram may lead them to irreversible self-destruction.

By News Desk

An Islamic human rights organisation, the Muslim Rights Concern (MURIC), has congratulated the new governor of Ekiti State, Biodun Abayomi Oyebanji (BAO), on his assumption of office. The group also felicitated with the newly appointed Secretary to the State Government (SSG), Dr Habibat Omolara Adubiaro.

The statement, which was issued on Monday, 17^th October 2022, was signed by the group’s director, Professor Ishaq Akintola.

MURIC recalled that Muslims in the state had been politically marginalised in the past. It commended the new governor for deeming it fit to pick a Muslim as his SSG. The group, therefore, described the Oyebanji administration as one which prepared to herald a new dawn. It urged the governor to strengthen his position further by running an inclusive government.

The statement added that both Muslims and Christians have a lot in common as adherents of the Abrahamic faith. It, therefore, advised Governor Oyebanji to appoint more Muslims into his cabinet in order to draw Muslims in the state closer to his administration. Finally, we implore citizens of Ekiti State to cooperate with the new governor in order to take the state to new heights.

By Ahmad Deedat Zakari

Muslim Rights Concern, MURIC, a Muslim rights organization, has asked Polaris Bank to apologize to Muslims or face a boycott.

MURIC, in a statement released on Friday signed by its Director, Professor Ishaq Akintola, issued an ultimatum demanding an unreserved apology to Muslims from the management of Polaris Bank.

The rights group said the refusal of the bank to tender an apology within seven days would make Muslim customers of the bank boycott the bank’s financial services.

Recall that The Daily Reality reported that in a leaked email to the bank’s members of staff, a supervisor at the bank, Damilola Adebara, had ordered the workers not to leave their duty post to attend Jumu’ah prayers on Friday.

Although the management had issued a statement stating that the supervisor acted in ignorance, MURIC is convinced and argued that it was a deliberate attempt to make the policies of the bank unfavourable to the Muslim staffers in the bank.

Part of MURIC statement reads: “Damilola Adebara’s mail is a flagrant contravention of Section 38 (i)&ii) of the 1999 Constitution of the Federal Republic of Nigeria which says, ‘Every person shall be entitled to freedom of thought, conscience and religion, including the freedom to change his religion or belief, and freedom (either alone or in community with others, and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice and observance. The leaked mail was greeted with outrage, bewilderment and nausea among Nigerian Muslims. Unfortunately, the bank’s response to the concern of Muslims was not good enough. It was mild, vague, escapist and deceitful. Polaris Bank had said, ‘The said staff had acted in ignorance, and we have since addressed the issue internally.”

MURIC also said an unpretentious apology to Muslims and the suspension of the erring supervisor is the only thing that can remedy the situation and assuage the pains and trauma the leaked email caused Muslims.

“That apology should be tendered within seven days from today, Friday, 14th October 2022, failing which Muslim customers may start boycotting the bank. Nigerian Muslims deserve dignified treatment as homo sapiens compos mentis.

Secondly, the first offender, Damilola Adebara, must go on a few days’ suspension. There must be consequences for unprofessional behaviour. On her return from suspension, she must withdraw the memo sent to all Muslim staff,” the statement adds.

By Uzair Adam Imam

Many people were outraged by the Polaris Bank Ltd directive, Tuesday that laid a strong warning against its Muslim staff to desist going to Friday prayer.

The Daily Reality reported that there had been growing anxiety among the Muslim employees as the order did not sit well with them.

The management of the bank, in an email to its Muslim employees, said going to the mosque for Friday prayer contradicts the policy of the bank.

However, a statement issued and signed by the Group Head, Strategic Brand Management, Nduneche Ezurike, said the incident involved one staff and her supervisor and has already been addressed.

Customers’ rage

The management of the bank was under fire as the concerned citizens, who couldn’t make sense of the directive, threatened to stop using the bank.

Abdallah Aliyu Uba said, “We’re doing all the needful to successfully withdraw all our money from the bank.”

Idrees Omar stated, “Polaris bank beats the drum and definitely, our Muslim brothers, will teach them lessons. This carries strong messages to the bank that Islam in Nigeria is beyond intimidation.”

Shehu Bello said, “Polaris bank will receive our strong messages that, Islam in Nigeria is beyond intimidation by any means.”

Ayuba Musa Garba stated, “By God’s grace as of now I decided to stop using this bank”

Mas’udu Musa said, ‘By God’s grace as of now I decided to stop using this bank.”

I resigned from my work over the ban on prayer

One of the employees of the Dimond Bank, Yusuf Shehu, has recounted how he resigned from his job over a ban on prayers by the bank.

Shehu said, “This applies to all banks in Nigeria except Zenith and Union Bank.

“This happened to me during my days in Diamond Bank. I had to beg, kneeling for my supervisor before She could allow me to go and pray.

“One of my colleagues was issued a Memo like this too. In the Banking industry, you have to worship your Supervisor like a god. God forbid. It’s my reason I left too,” he said.

By Uzair Adam Imam

There was a growing anxiety in Polaris Bank LTD as Muslim employees were cautioned against attending Friday prayer.

The strong warning by the bank management was via an email sent by one Damilola I. Adebara to the Muslim employees on Tuesday, saying going to the mosque contradicts the policy of the bank.

The development, putting in mind that any citizen is entitled to a right to religion, does not sit well with many of the Muslim employees whose eyes gloated through the email in dismay.

One of the employees who spoke to The Daily Reality through a phone call said the same issue happened just recently with one female employee who was warned against going for the prayer by her Christian supervisor.

The email that goes viral reads: “It has been observed that on Friday, you leave your work desks to attend Juma’at service bearing in mind the impact of your absence on workflow and productivity of Yes Center.

“Kindly note that there is no provision made anywhere in the bank policy for employees to attend any religious activity during work hours.

“Going forward such permissions would not be granted on the Yes Center platform and any infrastructure of this directive would be dealt with accordingly,” the bank instructed.

A legal practitioner in Kano, Barrister Abubakar Saleh, told our reporter that the bank’s directive is against the constitutional provision of the right to religion.

He said, “The constitution of the Federal Republic of Nigeria has entitled any citizen the right to religion. For that, it is wrong for the bank to rob the employees of their rights and freedom of religion.”

Also, Sheikh Abubakar Ayuba Tangimi, lambasted the bank’s directive, saying Jumu’ah prayer is obligatory to any male Muslim.

He quoted, “Ibn Qayyum in his book Zadul Ma’ad said Juma’at prayer is compulsory to any Muslim adult. He was of the opinion that if anyone misses a single Juma’a prayer has wronged his creator.”