Religion

By Uzair Adam Imam

The National leadership of Jama’atu Izalatul Bid’ah wa Ikamatus Sunna (JIBWIS), has urged the Christian Association of Nigeria (CAN) to desist from sticking its nose into politics.

Recently, CAN said that there must be a presidential power shift to a Christian to succeed President Buhari in 2023, a comment that continues to generate mixed reactions from Nigerians.

But in a statement on Thursday, 10th March, 2023, the National Leader of the JIBWIS, Sheikh Abdullahi Bala Lau, said the decision as to who should succeed who should be the business of registered political parties not CAN’s.

Bala Lau warned that CAN should not abdicate its responsibility of preaching peace and national stability for politics.

Bala Lau said: “The attention of JIBWIS Nigeria has been drawn to the widely circulated news of Christian Association of Nigeria insisting on a Christian successor for President Muhammadu Buhari in 2023.

“This is as ill-timed as it is dangerous. The position of CAN as widely reported by Nigerian newspapers has elicited reactions that seem to have further overheated the polity. Jibwis Nigeria notes that this, a wrong move, is what you get when religious leadership indulges in decidedly-partisan campaigns.”

According to Bala Lau, CAN’s campaign of the presidential power shift to a Christian successor will not augur well for the country.

He added, “Like any responsible organisation, JIBWIS Nigeria carefully reviews the implication of CAN’s campaign for a shift of Presidential power to a Christian in 2023 with deep concern.

“To begin with, the campaign in favour of a Christian successor for President Buhari does not make sense, if we reflect on the historical reality of where and how power has resided in recent years.”

“It is common knowledge that from 1999 to date, we had Christians dominating the democratic space for 14 years. Break it down: Chief Olusegun Obasanjo, a Christian was in power for 8 years and Dr Goodluck Jonathan had 6 years. Conversely, if we look closely, the Nigerian Presidents who were Muslims were two – Alhaji Umaru Musa Yaradua governed for 2 years and Muhammadu Buhari is now in his second term of 8 years. Unlike CAN, JIBWIS Nigeria is not mounting undue pressure on any political party or group by insisting on a Muslim candidate as a matter of entitlement. All we ask for is that political parties must insist on a competent, capable and upright Nigerian to be fielded.”

“CAN should not court the trouble of the nation’s political party leadership, who have the mandate to screen and nominate candidates and wait for the final verdict of the voters.”

“Most importantly, CAN should be viewed as a respected religious association and not a political party with mandate to determine what qualifies one to be a Buhari successor,” Lau concluded.

Mr. Ebun-Olu Adegboruwa (SAN) has declared the recently approved hijab by the Nigerian Police as illegal. The legal luminary made the declaration in a public statement issued yesterday, March 5, 2022. However, the Muslim Rights Concern (MURIC) has responded by telling the Nigerian Police to ignore Adegboruwa’s comment.

MURIC spoke on Sunday, March 6, 2022, through its chairman in Akwa Ibom State, Ustadh Jibril Ayu-Akpanim.

The statement reads :

“Mr Ebun-Olu Adegboruwa (SAN) yesterday declared the recently approved hijab by the Nigerian Police as illegal. Of course, we know his antecedents. He has never shown any support for the civil rights struggles of Nigerian Muslims. His opposition to the approval of the hijab in the police force is therefore understandable. Adegboruwa is simply staying in character. Our considered opinion is that the Nigerian Police should ignore his razzmatazz.

“How can a whole SAN oppose a matter of fundamental human rights? It is paradoxical that those who know the law are the ones who adopt prejudice against civil rights matters. Adegboruwa’s vituperation sprang from personal acrobatic religiosity. His articles and comments on the hijab crisis in Kwara and other places symptomize bias, intolerance and pathological hatred for Muslims.

“Is this the same senior lawyer who has been articulate on human rights in Nigeria all these years? We are appalled that he has elected selective justice. It means Adegboruwa’s definition of human rights is exclusive. Muslims must not enjoy human rights. Muslims have no place in his concept of equal rights, freedom and justice. Adegboruwa has exposed himself as a Muslim-hater nulli secundus.

“Adegboruwa should be stripped of his SAN title. A senior lawyer who ignored the tyranny of school principals and teachers who have been persecuting innocent school girls over an ordinary headscarf for decades but jumps up within 24 hours to oppose a window of liberty for them does not deserve the highest decoration in his profession.

“The SAN is asking how Catholics and Anglican women police should dress now that their Muslim colleagues have been allowed to use hijab. He should tell us how catholic and Anglican policewomen dress in Britain, America, Canada, etc. By the way, is Adegoruwa telling us that he has never seen pictures of Mary, the mother of Jesus (peace be upon him)? Has he ever seen Mary without a hijab on her head? Bigotry is indeed an almost incurable disease.

“Adegboruwa should ask catholic and Anglican policewomen to demand their own form of dress code if such a thing exists in real life. He will be surprised to see that Nigerian Muslims will not oppose their demand. Islam condemns pettiness and selfishness. It teaches Muslims to live and let others live. Anyway, Adegboruwa may advise Catholic and Anglican policewomen to dress like Mary, the much-honoured mother of Jesus (peace be upon him).

“Adegboruwa should know that the current uniform of the police satisfies Nigerian Christians because it was designed ab initio by the British colonialists who, essentially, were Christians. That is why Nigerian Christians have never complained about uniforms in schools and security agencies.

“Muslim interest was not taken into consideration by the colonialists when they were designing uniforms for schools and the security agencies. Justice and the need for inclusiveness demand that the design should be reviewed in the post-independence period. That is why even the recent approval must be seen as belated.

“Quarter-finally, has Adegboruwa forgotten the outcome of the hocus pocus created in Osun State when the court approved hijab and the Christian Association of Nigeria (CAN) incited Christian students to wear ridiculous garbs like a church choir, Sango, Oya and masquerade dresses to school? How long did it last? He should go to the state today to see how the female Muslim students shine with their hijab. No matter how fast falsehood runs and for how long, the truth will catch up with it in a single day.

“Semi-finally, we advise Adegboruwa to go to court if he feels so strongly that Muslim female policewomen have no right to use hijab. He may also want to go further by approaching the international court at the Hagues to stop British, American and Canadian policewomen and soldiers from using the same. Islamophobia in the legal profession is not new to us. The Amasa Firdaus matter on our minds. The learned silk may do well to consult his colleagues at the highly esteemed Council of Legal Education and the Body of Benchers before plunging into his prejudiced, ill-advised, ill-fated and anti-Muslim adventure.

“Finally, we congratulate all female Muslim policewomen in Nigeria on their newly won freedom. Nigerians have seen many of them on the streets wearing the hijab with their uniform in the past few days. They look awesome, fantabulous, fantasmagoric and fantaslamic. We urge them to continue using it. Without a court pronouncement, no lawyer from anywhere can force them to remove it. Not even a SAN.”

By Uzair Adam Imam

Mixed reactions have continued to trail Zamfara State Governor Bello Matawalle’s donation of N85 million for the conduct of the Maulud of the leader of the Tijjaniyya movement, Shaykh Ibrahim Inyass.

The state is fast making preparation to host 1.5 million Tijjaniyya followers for the event. The money covers air tickets of Tijjaniya leaders from Senegal, their accommodation, feeding, and other logistics for conducting the 36th Maulud Celebration.

Zamfara has been in the news following armed banditry and kidnapping for ransom that have claimed hundreds of lives, displaced thousands of others and destroyed property worth millions of naira.

The crisis has spilt over to neighbouring states like Katsina, Sokoto, Kebbi, Kaduna and Niger.

According to Zamfara Commissioner for Humanitarian Affairs, Disaster Management and Social Development, Hajiya Fa’ika Ahmad, there are over 785,000 internally displaced persons (IDPs), including women and children, in various camps across the state.

However, over 44,000 children were orphaned by the activities of bandits in the last nine years. Not only this, these orphans, who lost their parents to the blood-thirsty demons, are left to cater for themselves.

But since the donation was made public, individuals took to social media to condemn what they called ‘misplacement of priority’, saying the state government needs a rethink on the matter.

‘Misplaced priority’

According to Mrs Ahmad, there are more than 784,0000 internally displaced persons (IDPs), including women and children, in various camps in the state.

However, many concerned citizens described Mattawalle’s donation as a misplacement of priority, considering the number of people presently in dire need of support in the state.

An indigene of Zamfara State, Mu’azu Malami, said the money allocated for the procession should be used to address the plight of IDPs and fight insecurity.

Mu’azu Malami said, “In such a trying time, spending over 80 million naira on a one-day event, despite our challenges, is not but a misplacement of priority.

“By this time, the government should concentrate more on helping banditry-torn villages, especially women and children. They need to be provided with food, shelter and proper education.”

Abubakar Dahiru is another indigene who argued that the government should have initially declined the request.

He said, “The government should not think that it is helping Islam because only the leaders of this association will benefit and share the money among themselves.”

Isma’il Muhammad (not real name) said that the state government is confused.

He added, “IDPs in Zamfara should be the priority. The government should have done everything within its power to save their lives.

On the contrary, Anas Sunusi commended Zamfara State Government for the gesture, saying that other sects had received a similar kind of gesture from the state government.

Anas Sunusi, “I see nothing wrong in donating N85 million by the state government to commemorate the death of Sheikh Ibrahim Nyass.

“Izala had, at one time, received a similar gesture to build a university.”

He added that the amount could not stop the government from handling security challenges in the state, saying the gathering would be used as an avenue to pray for the state and the country at large.

‘We will bring peace to Zamfara’

In an interview with our reporter, a renowned Tijjaniyya cleric in Kano, Sheikh Nazirfi Alkarmawi, said the gathering is meant for prayer to reign in the state.

Alkarmawi said no matter what people say, the money would not be taken back.

He added, “Therefore, people must not grumble. The essence of this gathering is to pray for peace and prosperity across all states of the country.

“Concerning security challenge, we can only pray. The issue is beyond everyone’s expectations.”

By Umar Farouk

Your Excellency, I am writing you this letter with indubitable respect to your humble personality. Unfortunately, I am obliged to address you openly since personal access to you may be barred by your bureaucratic and routine security protocol. Hence, people like me can’t get access to meet you privately.

My joy is neither limited to the letter’s content nor the means of satisfying my professional conscience. It is rather vested in my utmost trust that you have a listening ear. It is on this that I implore that you gracefully through to be mention perception consider the actualisation of the message therein.

I, therefore, pray that this letter meets you well and that God would grant you the grace, wisdom and the presence of mind to accept this for what it is. It’s an honest attempt at giving you a perspective on handling the existential crisis facing Jigawa state and its people.

On many occasions, your administration claimed to be transparent, accountable, and respect the commoner, especially young people. I believe we have to grow beyond sentiments about those that govern us if we really want to move in the right direction, but I think your administration has performed below our expectations. 

Your Excellency, you may kindly wish to recall that the youths have been at the forefront of every struggle since the creation of this state. Also, most of the protagonists for the emancipation of Jigawa from Kano State were young people. 

Sir, youths’ trust deficit and loss of faith in you as the governor of our esteemed state is in dire need of rebuilding and assurance. I am particularly hoping you do this in earnest so that it won’t go down in history as one governor who lost his fort to secure his people out of obscurity and perpetual distrust in governance.

The younger generations have no patience for long messages; their understanding outstrips speeches and press statements lacking facts and pragmatism. They want today a vital social ideal for which to live and labour in. A system that will ensure their voices count while the equitable distribution of wealth and resources is guaranteed now and in the future.

My dear Governor, please note this, our youths, who graduated recently, are in large numbers, and many cannot find means for a decent livelihood. Many who desire to advance their education further cannot do so. Many of them, due to pressure, fall prey to employment scammers. The challenging life experience pushed many into drug peddling, organised groups engaged in stealing and all sorts of crimes. 

It would be a great thing if His Excellency’s administration would avoid lip service to youth’s plights but work concretely with them, not just with celebrities and most opinionated social media activists alone. We must also not forget to accommodate the army of young people that do not possess any skill and therefore would not fit into any formal employment description

The resourcefulness of Jigawa youths is enormous, of which I know your Excellency is very much aware of going by the information at your disposal as our governor.

About 65% of our population are young people between 18-42. Therefore, the need to invest heavily in developing this energetic group can never be overemphasised. Therefore, youth empowerment and development should have been the cornerstone of your administration. 

Your Excellency, after the end of your first term and second year into your second and final term, many believe you have not done well on those matters, and others think you can do better. The unemployment rate in Jigawa is simply worrisome and should not be taken lightly. Furthermore, the NBS reports for three consecutive years have shown we are not doing well in job creation.

I am, however, aware of the various intervention measures your administration has initiated to engage our young people in gainful ventures. Still, they are a far cry from addressing the hydra-headed problem. They need more opportunities to discover their capabilities and an encouraging environment to grow and innovate. For this reason, the government needs to develop initiatives to train and retrain the youth and create awareness about new and emerging fields of entrepreneurship. 

Sir, Your top aides, political leaders within your party and your friends may not tell you the truth even when they complain bitterly within their closets and are quietly compiling a list of your sins they will use against you at the appropriate time.

You must understand that a leader who takes delight or cares less about his people’s disturbing condition is not worth being called a leader. Jack Welch said, “Great Leaders love to see people grow. The day you are afraid of them being better than you is the day you fail as a person” John Maxwell added that “Leaders become great, not because of their power, but because of their ability to empower others.”

Sir, this clamour is not in any way aimed at attacking you, as I remain ruthless in our support to ensure the State of Virtues rise above the shackles limiting it to a desirable standard that places it in the heart of all and sundry, but it’s just as important to speak against the repression of this sort, as I believe and stand convinced that the price of unflinching loyalty shouldn’t be undue abandonment. 

Mr Governor, have my best wishes as you reform and initiate programmes and policies that have positive effects on our State and people. 

Best wishes. Thank you.

Umar writes from Jigawa, and he can be reached via umarrfarouk2015@gmail.com. 

By Adamu Bello Mai-Bodi

Valentine’s Day, also called Saint Valentine’s Day or the Feast of Saint Valentine, is celebrated annually on February 14. It originated as a Christian feast day honouring one of the early Christian martyrs named Saint Valentine. Later on, the tradition becomes a significant cultural, religious, and commercial celebration of romance and love in many world regions, including some Muslim communities (Mostly unaware of what they celebrate). But, Saint Valentine’s Day is an official feast day in the Anglican Communion and the Lutheran Church. In addition, many parts of the Eastern Orthodox Church also celebrate the day.

In my view, Muslims have no business celebrating this day. Moreover, a Saudi cleric, Sheikh Muhammad Al-‘Arifi, said on Valentine’s Day, “Celebrating this holiday constitutes bid’a—a forbidden innovation and deviation from religious law and custom and mimicry of the West.” Besides, Islam is all about showing love and humility every day, not only on February 14.

Numerous early Christian martyrs were named Valentine. The Valentine honoured on February 14 is Valentine of Rome (Valentinus Presb. Mart). He was a priest in Rome and martyred in 269. That was added to the calendar of saints by Pope Gelasius I in 496 and was buried on the Via Flaminia. The relics of Saint Valentine were kept in the Church and Catacombs of San Valentino in Rome and later in Santa Prassede, which remained an important pilgrim site for Christians.

In The Dictionary of Christianity, J.C. Cooper writes that Saint Valentine was “a priest of Rome who was imprisoned for succouring persecuted Christians.” It states that Saint Valentine was persecuted as a Christian and interrogated by the Roman Emperor Claudius II in person. Claudius was impressed by Valentine and had a discussion with him, attempting to get him to convert to Roman paganism to save his life. Valentine refused and tried to convert Claudius to Christianity instead. Consequently, he was executed.

However, before his execution, he is reported to have performed a miracle by healing Julia, the blind daughter of Emperor Asterius. As a result, the Emperor’s daughter and his forty-six member household (family members and servants) came to believe in Jesus and were baptized. That upset the Emperor even more.

So, on the evening before Valentine was to be executed, he is supposed to have written the first “valentine” card himself, addressed to the daughter of his jailer, Asterius, who was no longer blind, and signing it as “Your Valentine.” The expression, “from your Valentine”, was later adopted by modern Valentine’s letters. 

With the concatenations mentioned above, it is not rocket science to understand that Valentine’s Day is strictly a Christian affair.

Adamu Bello Mai-Bodi wrote from NPA Quarters, Apapa, Lagos. 

By Uzair Adam Imam

The Vice-Chancellor of Bayero University, Kano (BUK), Prof. Sagir Adamu Abbas, has commended the new book lesson started by the quintessential West African Islamic scholar, Dr Sani Umar R/Lemo at the university’s new Friday Mosque in the new campus on Wednesday, February 9, 2022.

Prof. Abbas made this remark during the first lesson of the book “Alfawa’id” By Ibnul Qayyim Aljauziyya, which will be taking place on Wednesdays, saying that the plan had been in the pipeline over the years.

He stated that the intent was to shape the thought of the youth through the provision of knowledge for peaceful coexistence.

He said, “Going by the general belief that youth are the hope of the future for any given society, we don’t have a future if our youth go astray. It is also part of our plan to provide an Islamic Centre that will be providing members of the public with a fatwa concerning the issue of a time.”

The VC added that “[In our effort to achieve] all this, I had to contact our great teacher, Prof. Sani Zahraddeen, who was a former Vice-Chancellor of this university, for advice.”

However, Prof. Abbas also promised that efforts to provide a similar lesson at the Old Campus of the University are on top gear.

Dr Bashir Aliyu Umar, the chief Imam of Al-Furqan Mosque, is tipped to commence a new book lesson.

Commenting, Sheikh Umar Sani Rijiyar Lemo commended the effort of the Vice-Chancellor, saying the university is blessed with such a leader.

Head of Information and Media Studies Department, Dr Nura Ibrahim, who is also the secretary of the Mosque Committee, has urged people to cooperate.

By Lawan Bukar Maigana

“Cowards die many times before their deaths; the valiant never taste death but once.”

When arguably the all-time world’s greatest playwright, Williams Shakespeare, penned the above immortal lines in Act 2 Scene 2 of Julius Caesar, he must have had a long peep into the future of one of his country’s colonies. Moreover, he must have envisioned a special kind of man who exudes rare courage and sound, consistent principles in all he does and at all times.

He is a man who abandons the bandwagon and chooses to remain on the side of truth, fairness and justice even if that stance is unpopular and can cost him his safety and freedom.

Why do some people have sleeplessness over the courage and audacity of Senator Kashim Shettima, a former Governor of Borno State, over his recent opinions on democracy, politics and good governance in Nigeria? Surprisingly, subtle threats are being expressed to warn him to thread softly in some quarters and platforms.

Kashim Shettima is not your kind of everyday politician. His inspirational life story has been that of courage, conviction and consistency and remaining on the right path, on the side of the oppressed and the vulnerable, through thick and thin.

Charismatic, sound, brilliant and masses-oriented, the qualified agricultural economist has dedicated the better part of his adult life to the service of his beloved people of Borno state.

The above outstanding qualities earned him the highest office in the state in 2011 after he served with distinction in at least four different ministries as Commissioner.

After a brilliant career as a first-rate banker, he was Commissioner for Local Government and Chieftaincy Affairs (2008), Education (2009), Agriculture and Natural Resources, and finally, Health. He then contested the Governorship election in 2011 and defeated Muhammad Goni of the PDP.

His first term in office endeared him to the hearts of the people. He further proved himself to be a compassionate, responsible and responsive leader who was always there to meet Borno people at the point of their need. His emphasis was on youth and women empowerment and infrastructural upliftment of the state.

In one of his most quoted quotes, American civil rights icon, Martin Luther King Jr said: “The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.”

The Boko Haram menace brought the rare leadership skills out of Shettima. He stood his ground to protect his people; he never ran away from the battle. Instead, he put his life on the line and confronted the monsters. He mobilized the police, rallied soldiers and established the Civilian JTF, which helped to stem the tide of the insurgency.

In September 2014, Maiduguri, the seat of government, became very vulnerable to being attacked and overran by insurgents. The fear was so intense that notable residents relocated their families to Abuja. However, Governor Shettima, who was out of the country for an official assignment, abandoned everything and returned to Maiduguri in a show of courage and patriotism. On his return, he mobilized residents towards rising in defence of their ancestry, and they succeeded in pushing the enemies back.

Based on the sleepless nights he endured in the latter part of his first tenure – moving from one shooting or bombing scene  to the other with countless bodies and a river flowing with blood and all the back and forth he did with Presidential Villa actors over whose responsibility it was to protect Borno people – most observers thought he would chicken out and not bother to seek the second term in office

He sought and won reelection in 2015 under the All Progressives Congress, APC, and was unanimously chosen as Chairman of the Northern States Governors’ Forum, an umbrella body of Governors in the 19 States in northern Nigeria.

Alongside sincere peacebuilding, Governor Shettima championed the Reconstruction, Rehabilitation and Resettlement of victims of insurgency. He focused so much attention on the expansion and remodelling of existing schools and building new boarding primary and junior secondary schools to cater for over 50000 unaccompanied orphans whose parents were killed by insurgents across the 27 local government areas of the state.

Shettima also identified and supported a fine, fantastic gentleman as successor so that the journey of good governance he started would not perish on the way. Since coming to power, Professor Babagana Zulum has elevated good governance to world-class. Zulum’s excellence is a massive credit to Shettima. Unlike others, the two great men complement each other a lot and have not been involved in any fight.

In February 2019, Shettima’s glittering political career entered a new chapter when he won the election to represent the people of Borno Central at the Senate. Since then, his voice has been one of the most audible and laudable in the fight for justice and rights for all Nigerians in the Senate.

Speaking truth to power is part of Shettima’s DNA, and no level of elite conspiracy or underhand, high-wire, discreet manipulations, schemings or threats would take that away.

A popular adage in street parlance says: “Something must kill a man.” It is often said to justify some risk-taking that could end a man’s life. But the good people of Borno and other Nigerians of good conscience will not sit by and watch any harm come to Shettima on account of his principled stand on justice, equity and fairness as we move towards 2023.

His political choices and comments are his entitlements. However, if some powerful, vested interests are so uncomfortable with the truth that they want to unleash ‘undesirable elements’ on him, the people are watching with keen eyes and vigilance.

The people of Borno and their allies outside the state will employ all legally permissible and legitimate means to protect Shettima from any form of harassment and intimidation. They will continue to support and protect him till he accomplishes his mission of doing what is just and fair to all and sundry in the polity, not only in Borno, North-East but Nigeria at large.

Lawan Bukar Maigana wrote from Wuye District Abuja and sent the article via Lawanbukarmaigana@gmail.com.

By Hussaina Sufyan Ahmed

The Imam of Al-Furqan Mosque of Nassarawa G.R.A, Kano, Sheikh Dr Bashir Aliyu Umar, said that during a lecture at the Faculty of Arts and Environmental Sciences, Bayero University, Kano, today, January 19, 2022. 

Dr Bashir lectured on “Islamic perspective on the drivers and ways to mitigate global environmental change”. He further explained the basis of maintaining environmental cleanliness as Muslims, citing Quranic verses and hadith. 

He said: “Islam asserts itself as a universal religion – through reaching people, geographical spheres and historical applicability.”

The former chairman of Kano State Council of Ulama, Sheikh Ibrahim Khalil, was among other scholars who attended the event. He also contributed to the seminar.

He added, “The upholding of environmental protection and maintenance of one’s environment leads to healthy wellbeing and sanity. On the other hand, a lack of environmental protection and maintenance leads to sickness, irrational thinking and poor focus by the people around such environment.”

The lecture was part of the Talking Environment Seminar Series organised by the Faculty periodically.

By Abdullah Yahaya

In contrast to the popular belief that the disagreements which existed between the famous scholars of the early post-Qur’anic time [The leaders of the four schools of thoughts] and still exist between the contemporary Islamic scholars—that the variation in some of their juristic rulings is a blessing—is an antithesis to the correct teaching and lessons of the Qur’an and the authentic sayings of the Prophet [PBUH]. In no single incidence would you find either in the Qur’an or authentic hadith in which disagreement is encouraged. However, there are a plethora of divine injunctions where Allah and His Messenger [PBUH] frowned on disagreements or conflicts. 

In Suratul Anfal 7/46, Allah (SWT) says, “And you should obey Allah and his apostle, and do not dissent, you will crumble, and your strengths will fade away”. Another indication of the negative effects of disagreement happened when the Prophet Muhammad [PBUH] was alive. Two people among his companions engaged in a fierce dispute inside the Prophet’s mosque during the dawn prayer [Subh], and it happened that at that night the Prophet had a dream about the actual date in which the Night of Decree “Lailatul Qadr” will fall on. Upon reaching the mosque, the Prophet saw the two disputants and quickly went and reconciled them. As a result of that delay caused by their disagreement, the Prophet forgot about the contents of his dream and the Ummah is left until today in doubts of the actual date of Lailatul Qadr. The instances are too numerous to list out. Al-Subqee said, “Kindness and compassion require that we should eschew disagreement.”

The above and many other Quranic and sunnatic injunctions and the sayings of our guided forbears [Athaar] are combined efforts meant to stifle the adverse effects of disagreement, which include fragmentation of the Ummah, disunity, loss of strength and self-esteem among the Ummah and so on. The holy Qur’an has more of these examples.

Surat Daha, 20/83-97, explicitly relays to us what happened to the Israelites “Banu Israel” when Prophet Musa (AS) went to discuss with Allah, after which Musa Thamiri manufactured a calf from the clay embellished with gold and said it was their god and that they should worship it. Prophet Haroun (AS), whom he left as his representative, tried to call them to order to no avail. When Musa AS returned and met them in that situation, he reprimanded his brother and asked why he did allow them to commit polytheism. He said, “Oh my brother, seize me neither on my beard nor on my head, for I was afraid that you would say I cause a rift between Banu Israel just because they refuse to listen to me”, replied Prophet Haroun (AS).

With the above evidence, one can deduce that Islamic preachers ought to be extra heedful in airing to the public what will cause rift and disagreement between the Muslim community, especially on issues whose knowledge or ignorance will not harm someone’s belief. Moreover, disagreement in juristic rulings between our scholars is not a blessing but a scourge. This is considering the number of fractionation and fragmentation caused within the Muslim community then and now.

Abdullah Yahaya can be reached via abufudaily88@gmail.com.

Professor Salisu Shehu

حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ  ” إِنَّ اللَّهَ لاَ يَقْبِضُ الْعِلْمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ الْعِبَادِ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالاً فَسُئِلُوا، فَأَفْتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا “‏. قَالَ الْفِرَبْرِيُّ حَدَّثَنَا عَبَّاسٌ قَالَ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا جَرِيرٌ عَنْ هِشَامٍ نَحْوَهُ.

Narrated `Abdullah bin `Amr bin Al-`As:

“I heard Allah’s Apostle saying, “Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.”

My first sight of Dr. Ahmad Bamba was 37 years ago in 1984 in the UMMAH MOSQUE at the Old Campus, Bayero University, Kano where I just got registered as a pre-degree student and had begun to familiarize and acclimatize with the people, routines, events and the environment in the University. Although the Central Mosque in Bayero University, Kano would always be the first sight of any visitor or newly arriving student to the University, having been strategically located near the Main Gate, the Ummah Mosque may be the first place of worship for the new resident (on-campus) student because, in its own case, it is sandwiched between the hostels and the two major and oldest Faculties of the University- The Faculty of Arts and Islamic Studies ( FAIS) and the Faculty of Education. Because of its lively nature and vibrancy-series of nasihas, ta’alims, Qur’anic study circles and Tajweed, Arabic classes and even sometimes, very hot intra-faith dialogues and debates that may sometimes prolong from Isha to Fajr Prayer time, the Ummah Mosque, therefore, would always easily capture every newly arriving young Muslim student who might have arrived the University full of curiosity as well as,  enthusiasm and zeal to learn. We, therefore, easily got hooked up to the Ummah Mosque. We would only be seen at the Central Mosque, most surely on Fridays for the Jumu’ah prayer.

It was quite rare to see non-students’ faces at the Ummah Mosque except during Zuhr and Asr prayers when some visitors and some lecturers might be around to join the congregation. There was, however, a non-student face that was very familiar in the Ummah Mosque most especially, during Zuhr prayer and seldom during Maghrib. That was Dr. Ahmad Muhammad Ibrahim Bamba. He would certainly be the first lecturer students that used to regularly attend congregational prayer in the Ummah Mosque would be familiar with because of his regular presence. Of course, another very regular face was Professor M. D.Sulaiman of the History Department. As it were, and as earlier stated, the Mosque was very close to the Faculty of Arts and Islamic Studies where Dr. Ahmad belonged. He would easily come down to join the students’ prayer congregation and there was never an instance that he made any attempt or overtures to lead the prayer or say a word. The nasihas, the ta’alims, and sometimes the debates would be taking place in his presence and to his hearing but he would not utter a word. The situation in the Mosque could actually sometimes be rancorous but it would never stop him from coming. He would, certainly, however, observe his nawafil, and would make his way out. I had a feeling but was unable to ask him, that perhaps his regularity in the Ummah Mosque was not just for the purpose of observing the regular prayer but also to keep close contact and relationship with the students for the purposes of Tarbiyyah h. It was later when I became an Imam in the mosque that I realized that he used to invite or approach imams/leaders in the Mosque to make corrections politely or offer some advice/suggestions, as the case may be.

My first countenance of Dr. Ahmad in the Ummah Mosque reminded me of my first IRK Teacher in the Teachers’ College -Sheikh Yahya Abdul’Azeez, a fully bearded Pakistani Sheikh who was to teach me again –Kitab al -Tauheed, Bulugh al-Maram and Al-Nahwu al-Wadhih in Gwallaga Mosque in Bauchi in 1984, after he transferred his services to Bauchi College of Arts and Science (BACAS). That was shortly before I got admission into Bayero University, Kano. The two were the two fully bearded Sheikhs I first met in life. On my first sight of Sheikh Dr. Ahmad in the Ummah Mosque, the memories of Sheikh Yahya Abdul’Azeez suddenly came back to my mind. At that time, Sheikh Dr. Ahmad was certainly in his late 40s while I was just beginning the third decade (early twenties) of my life as a young undergrad. More strikingly, however, the sights of the two gentlemen present to the heart a mien of piety that sometimes made you think of the countenances of the Sahaba, or so we used to think as young people that still had some elements of naivety in our thoughts.

Our admiration of Sheikh Dr. Ahmad was ceaseless whenever he came and prayed with us in the Ummah Mosque and left. But our interaction with him was no more than the Salam and typically, he would wave at you and made his way out or extend his hand for a shake when you happened to be very close to him. The first time I ever had a conversation with him or heard him spoke to me was when I was appointed as an Imam in the Mosque, which was later to become my class where I taught Tajweed for about three years up to graduation in 1988. I was certainly the youngest of the Imams, a second deputy after Sheikh Sani from Zaria. With the benefit of early background in Qur’anic learning from home, one’s mastery, so to say,  of reading the Qur’an could easily be discovered. So, right from my first year I got appointed as one of the deputy Imams. The substantive Imam then, was the late  Malam Usman Muhammad, the Chief Imam of Laranto, Jos, who was undergoing the Diploma in Arabic, Hausa and Islamic Studies.

Still, with the vestiges of adolescent exuberance and obsession for a fashionable and smart appearance, my wardrobe had more of the fashionable shirts and trousers of the time (TOBI shirts/jeans and HARA trousers) than kaftans. Invariably, therefore, the Imam in me would most of the time lead prayers in the said kinds of fashionable shirts and trousers in the Ummah Mosque. I led the Maghrib prayer one day. After the prayer, Sheikh Dr. Ahmad Bamba called me and held my hand to the outside of the Mosque. In his typical gentle manner and way he said, “Liman, yaya kokari”. I replied, “Alhamdulillah”, with a mix of exciting and nervous mien. He then said to me, “Toh liman ga karatu mai kyau, amma kuma kullum ana mana sallah kai babu hula?”. With a sigh of relief, I said , ” Na Gode Mallam, in sha Allah, za a gyara.”. It was both an awesome and joyful moment for me. But what was most instructive was the fact that that simple and gentle counsel not only made me appreciate that I was no longer just an ordinary student on campus but I was treading the path of spiritual leaders, it also changed my life in terms of personal dispositions and appearance on campus and beyond.

A second experience with Sheikh  Dr. Ahmad Bamba made me a witness to his magnanimity. It was in the case of attending his Hadith class for students offering  Islamic Studies as Special Honours. I was not one, so I could not register for that course. I offered Islamic Studies as a subsidiary course, but I was interested in attending his Special or rather advanced Hadith class. All my friends and classmates- Professor Salihu Lawal Malumfashi (present Dean of the School of Continuing Education and one of the Darul Hadith Imams), Alhaji Bashir Sheshe (now a Permanent Secretary, Ministry of the Federal Capital Territory, Abuja), Dr. Ahmad Maigari Dutisin -ma (Department of Islamic Studies, Usmanu Dan Fodiyo University, Sokoto), Professor Usman Sani Abbas (Department of Islamic Studies, BUK) to mention just a few were all encouraging me to just enter the class and that they were sure Malam would not send me out. On the second or third lecture day, I joined some of these mates while being very scary. I  sat in the class with some bit of nervousness. Sheikh entered the class, conducted his lesson and alhamdulillah, he did not send me out. He definitely saw me, and he definitely knew that I was not duly registered for that course because it was a small class of fewer than 15 students. Later, I want to believe that one of those classmates of mine approached him and spoke to him about me, and Malam graciously permitted. By virtue of my Imamship in Ummah Mosque, I was already a familiar face to him. With a deep sense of appreciation, I must say that that opportunity was my first experience with not only some of the basic and essential rudiments of Ilm al-Hadith but was also the greatest inspiration for deeper and more advanced study of the field.

After graduation in 1988 and having left for the national youth service scheme to far away Bendel State (now Edo and Delta) I did not only cease to benefit from the Special Hadith class of Sheikh Dr. Ahmad but also lost sight of him for about a couple of years. I got intellectually and personally reconnected with him when I returned to Bayero University, Kano in 1991. I came back to pursue Masters in Educational Psychology. Graciously, that presented yet another opportunity for, in a way, to continue to drink from the fountain of the knowledge of Hadith that Sheikh Dr. Ahmad Bamba personified. That was the year Sheikh Dr. Ahmad Bamba started his very awesome, weekly/weekend Hadith Ta’alim Sessions, beginning with Sahih al-Bukhari in the BUK Central Mosque and subsequently Darul Hadith Mosque, a teaching cum admonishment exercise that he continued to conduct uninterruptedly with a great sense of passion, vigour, consistency and rare faith and commitment for THIRTY (30) SOLID YEARS up to the end of his life. Although I was not chanced to be present at the first and second sessions, I would want to remember that I was there in the third session.

In the Hadith Ta’alim Sessions, we did not only learn the texts of the Hadiths and elements of Mastalahul Hadith but we also learnt to be much more committed to Sunnah in terms of faith and practice. Quite instructively also, we learnt lots and lots and lots of the Aqwal ( wise or sayings) of the salafs, many aspects of Usul al-Fiqh (Islamic Jurisprudence), Qaw’id al-Fiqh (Jurisprudential principles and maxims) and many Islamic religious and Jahiliyyah poetries (Qasa’id and Shu’ara’ al-Jahiliyyah). I would not, therefore, end this paragraph without recalling one stanza of a poem that Sheikh Dr. Bamba used to quote very frequently, in his constant admonishment on the obligation to hold and cling tenaciously to the Sunnah of the Prophet (صلي الله عليه وسلم). That is: “دعوا كل قول عند قول محمد فما ءامن في دينه كمغامر

It would be pertinent to mention here, perhaps also to inform those who might not know that Sheikh Dr. Ahmad Bamba did not only contribute to the knowledge of Hadith through the Ta’alim Sessions. He also  contributed to it through authorship. Within the first three years after the commencement  of the Sahih al Bukhari lessons one of his very scholarly Hadith works was released. That was his Takhreej and Tahqeeq work on Imam al-Bukhari’s “Juz al-Qira’ah Khalf al-Imam. It was a book that I unhesitatingly bought a personal copy and ‘voraciously’ read cover to cover within a couple of days.

For Sheikh Dr. Ahmad Bamba, it was a life well spent. Thirty solid years of uninterrupted teaching the Hadiths of the Prophet (s.a.w) was not just a monumental intellectual and scholarly contribution but was evidence of true love of and for our Beloved Prophet Muhammad صلي الله عليه وسلم. This reminds me of the saying of one of the Hadith scholars, quoted by the late Sheikh Muhammad Nasiruddeen al–Albani in his Sifat Salat al-Nabiyy that: اهل الحديث هم اهل الرسول وان: لم يصحبوا نفسه أنفاسه صحبوا.

The death of our most honourable Sheikh Dr. Ahmad Muhammad Ibrahim Bamba is certainly a tragic loss to the world of knowledge and Da’awah as rightly and as clearly alluded to in the Hadith above, with which we opened this tribute. Our closing words would only be fervent and sincere and hearty prayers for him.

إنا لله وإنا إليه راجعون

 إنَّ للهِ ما أخذ وله ما أعطى وكلُّ شيءٍ عنده بأجلٍ مسمًّى.

اللهم اغفر لدكتور احمد، وارفع درجتَه في المهديين، واخلفه في عقبه في الغابرين، واغفر لنا وله يا ربّ العالمين، وافسح له في قبره، ونوّر له فيه

وآخر دعوانا ان الحمد لله رب العالمين

All praise is due to Allah, Lord of the Worlds. May His Peace and Blessings be upon our Beloved Prophet Muhammad صلي الله عليه وسلم.