Bayero University Kano

By Muhammad Sulaiman

A regular contributor to The Daily Reality’s opinion section, Aisha Musa Auyo, has successfully defended her PhD dissertation in Educational Psychology at Bayero University, Kano (BUK).

Dr Auyo’s doctoral research, titled “Influence of Achievement Motivation, Academic Self-Concept, Emotional Regulation and Locus of Control on the Academic Achievement of Public Secondary School Students in Kano and Jigawa States of Nigeria,” marks a significant contribution to the study of learning behaviour and student performance in northern Nigeria.

Her achievement comes after six years of rigorous academic work and dedication. Described by her husband, Dr AC Abdullahi Maiwada, as “an authentic product of BUK,” Dr Auyo was born, raised, educated, and married within the university community, where she obtained all her degrees.

Academia also runs deep in her family. Her parents, Prof. Musa Auyo and Dr Hadiza Umar, both serve in BUK’s Department of Library and Information Science, while her husband, Dr Maiwada, holds a PhD in Mass Communication. Her parents-in-law are also accomplished academics, making the Auyo-Maiwada family one deeply rooted in scholarship.

The Daily Reality congratulates Dr Auyo on her outstanding achievement and wishes her continued success in her academic and professional pursuits.

By Anas Abbas

Bayero University, Kano (BUK) has commissioned ten solar-powered tricycles to enhance transportation across its campuses.

The commissioning ceremony, held on Monday, October 20, 2025, marks a significant step in the university’s commitment to green innovation and cleaner energy use within its community.

Speaking at the event, the Vice Chancellor, Professor Haruna Musa, described the initiative as a landmark achievement under the Renewed Hope Agenda of the Federal Government, supported by the Tertiary Education Trust Fund (TETFund).

He said the solar-powered tricycles are part of BUK’s efforts to integrate sustainable technologies into its operations, adding that the project will improve campus mobility while reducing carbon emissions.

“Today, we are delighted to receive ten solar-powered tricycles that will operate within the University to ease transportation challenges for our students and staff. We are also expecting an additional ten soon. With the existing eight petrol-powered tricycles already in operation, a total of twenty-eight tricycles will soon be serving our community,” Professor Haruna stated.

He urged members of the university community to make responsible use of the vehicles and appreciate the innovation as a collective asset that enhances the campus experience.

The event was attended by principal officers of the University, including the Deputy Vice Chancellors, Professor Aliyu Muazu and Professor Amina Mustapha, the Registrar, Malam Haruna Aliyu, the Bursar, Malam Rabi’u Dauda, and the University Librarian, Dr. Kabiru Dahiru Abbas.

The solar tricycles are expected to significantly reduce fuel dependence and operational costs, reinforcing BUK’s reputation as a leading institution in sustainability and technological advancement.

By Uzair Adam 

Three scholars from Bayero University, Kano (BUK), have been named among the top 2% of the world’s most influential scientists in the 2025 global ranking released by Stanford University in collaboration with Elsevier.

The Daily Reality reports that the list, which draws on data from the Scopus database, recognises researchers whose work is among the most cited worldwide. 

The ranking evaluates research impact using standardised metrics, including total citations, h-index, co-authorship-adjusted index (hm-index), and a composite indicator (c-score), across 22 fields and 174 subfields.

The BUK academics featured in the 2025 ranking are Professor Abdulrazaq Garba Habib of the Department of Internal Medicine, who ranks 82nd globally in Clinical Medicine, subfield Tropical Medicine, with an h-index of 11 and an hm-index of 5.

Dr. Sunusi Marwana Maniadan from the Department of Mechanical Engineering, ranked 4,131st in Enabling and Strategic Technologies, subfield Materials, with an h-index of 14 and an hm-index of 4. 

Dr. Isah Baba Abdullahi of the Department of Mathematical Sciences, ranked 142nd in Physics & Astronomy, subfield Mathematical Physics, holding an h-index of 8 and an hm-index of 4.

The Stanford-Elsevier ranking is widely regarded as one of the most credible indicators of scientific influence, spotlighting researchers whose work is highly cited and influential in their fields.

Commenting on the achievement, BUK Vice Chancellor, Professor Haruna Musa, described the recognition as a reflection of the university’s academic growth and research excellence on the global stage. 

The inclusion of these three scholars’ positions BUK among the select Nigerian universities with multiple entries in the prestigious annual ranking.

By Bashir Uba Ibrahim, PhD.

Two weeks ago, I visited Prof. Isa Mukhtar after we concluded one of the parallel sessions organised for a national conference on the works of Aliyu Kamal, in which I served as a rapporteur. The event was held at the Department of Linguistics and Foreign Languages, which was renamed the Department of Linguistics and Translation following the unbundling and upgrade of the former Faculty of Arts and Islamic Studies to the College of Arts and Islamic Studies.

Prof. Isa Mukhtar is one of the most academically generous teachers I know. After exchanging greetings, he gifted me his newly published book titled An Introductory Hausa Linguistics, which I intend to review here briefly. Unlike previous books on Hausa grammar and linguistics, Mukhtar, in this thirteen-chapter book, attempts to simplify the branches of linguistics by extensively drawing on examples from the Hausa language and redefining some linguistic terms. This review is by no means exhaustive or comprehensive, as it would be difficult to do full justice to the book in this limited space.

Chapter one, which is entitled ‘Views on the Origin of Language’ (Ra’ayoyi a kan Asalin Harshe), dissects some of the speculations regarding the origin of language. He addresses the speculations regarding the origin of language by citing Zarruk’s views on the phenomenon, including divine creation, man’s discovery, man’s invention, and man’s evolution from a human perspective. He thus attempts a glottochronological examination of Hausa and Amharic, the language of Ethiopia, and Hausa and Coptic, the language of Egypt, in his effort to relate the origin of Hausa with its cognate languages in Africa.

Chapter two, titled ‘Introduction to Language’ (Gabatarwa a kan Harshe), discusses various functions of language. Citing relevant examples from doyen linguists like Fowler (1974) and Leech (1974), he nominally examines the general functions of language, buttressing the thesis with examples from Hausa. The chapter also briefly explains numerous linguistic forms (nau’oi a cikin harshe) in which he shows arbitrary and non-arbitrary forms of language.

The third chapter is titled ‘Historical Linguistics and Stylistics’ (Tarihin Nazarin Harshe da Ilimin Salo). Here, the author provides a historical analysis of the origin and development of linguistics as a field of study from antiquity to the present day. Various schools and movements that shaped major linguistics trends and ideas, such as structuralism (bi-tsari) and its subsidiaries like the Copenhagen school (makarantar Copenhagen), American structural linguistics (Bi-tsari a marajtar harshe ta America), French structuralism (Bi-tsarin Faransa), Prague school (makaranyar Prague), rationalism (na tunani), and empiricism (gogayya). The chapter also attempts to link structuralism with stylistics by discussing some of the stylistics scholars influenced by structuralism, such as Charles Bally, Roman Jakobson, and Michael Riffaterre. These scholars developed their theory on the style of communication and contributed to generative stylistics.

Chapter four, ‘Functional Linguistics and Stylistics’ (Harshen Aiwatarwa da Ilimin Salo), builds on the previous chapter by examining stylistics (ilimin salo) from a systemic functional linguistics perspective. In this chapter, the writer attempts to appropriate Halliday’s theory of stylistics and apply it to Hausa data by extensively drawing examples from it. Thus, Halliday’s main conception of the stylistics function of language into ideational, interpersonal and textual was heavily domesticated and linked with Hausa.

The fifth chapter titled ‘Classification of African Languages’ (Rarrabewa Tsakanin Harsunan Afirka). In this chapter, the author bases his classification of African languages on Greenberg (1966), in which he classified African languages into four phyla, namely, Afro-Asiatic, Khoisan, Niger-Congo and Nilo-Saharan. He attempts to trace the Hausa language to the West-Chadic branch of the Afro-Asiatic language family. He establishes its relationship with cognate languages in Nigeria, such as Bole, Kare-Kare, Warji, Ron, and Bade.

Chapter six, which is entitled ‘Syntax and Grammar’ (Ginin Jumla da Nahawu), makes a historical examination of grammar from a Greek grammarian, Dionysius Thrax, traditional grammar (Nahawun gargajiya), structural grammar (nahawun bi-tsari), finite state grammar (nahawun kwakkwafi), phrase structure grammar (tsarin nahawun yankin jumla), generative grammar (nahawun tsirau), transformational grammar (nahawun rikida/taciya), transformational generative grammar (nahawun taciya mai tsira), etc.

The seventh chapter, ‘Advanced Syntax’ (Babban Nazarin Ilimin Harshe) served as a build on its preceding chapter. The chapter makes a deeper examination of the extended standard theory by Chomsky, looking at Government and Binding Theory of Syntax and its application in the Hausa language. While chapter eight, which is titled ‘Issues in Hausa Syntax’ (Muhimman al’amura a tsarin jumla), builds on the previous one by examining extended standard theory and its syntactic operators and how they can be applied in Hausa.

Chapter nine, which is entitled ‘Phonetics and Phonology’ (furuci da sauti), makes an extensive examination into Hausa phonetics and phonology. It looks at articulatory, acoustic, and auditory phonetics, drawing heavily from Sani (2010). It also discusses Hausa phonological inventories and processes as the backbone of generative phonology, such as assimilation, dissimilation, palatalisation, labialisation, nasalisation, metathesis, polarisation, etc. Meanwhile, chapter ten titled ‘Morphology’ (Ilimin Tasarifi) discusses Hausa morphological structure, morphemes, types of morphemes, criteria for identification of morphemes, morphological processes and word formation processes by citing Abubakar (2001) to exemplify his discussion.

 Chapter eleven, ‘Dialectology’ (Ilimin Karin Harshe), explores the relationship between language and society by examining major sociolinguistic aspects and relating them to Hausa languages, including argot, slang, jargon, sociolects, Hausa dialect variety, and language and culture. Chapter twelve, which is entitled ‘Semantics’ (Ilimin Ma’ana), makes a historical examination of the term ‘semantics’ and shows how it is problematic in relation to linguistic analysis. The chapter also examines the relationship between semantics and linguistics, as well as Hausa semantic change, collocations, componential analysis, speech-act, descriptive semantics, theoretical semantics, and general semantic theories. The chapter also delves into the relationship between semantics and other branches of linguistics, such as morphology, phonology, and syntax, in what can be called a ‘linguistic interface’. 

Meanwhile, the thirteenth chapter, which is the final chapter, is titled ‘Sociolinguistics’. It examines the issue of multilingualism in Nigeria, with Hausa as one of the major languages. It examines how sociolects served as social varieties of language that are determined by social factors rather than geography, citing examples with Hausar masu kudi, Hausar sarakai, Hausar malamai, Hausar ‘yan daba, Hausar likitoci, etc.

Overall, this book, intended as an introductory text, aims to acquaint readers with foundational topics in Hausa linguistics. Its straightforward presentation and accessible language make it especially useful for beginners. However, the author’s effort to simplify the content may have been overextended, leading to notable gaps. Crucially, important subfields such as psycholinguistics, neurolinguistics, applied linguistics, forensic linguistics, and computational linguistics are not mentioned at all.

Another significant omission is the absence of Ferguson (1970), particularly given the discussion on dialectology—a field in which Ferguson was a major contributor—as well as the exclusion of key works on Hausa dialectology such as Musa (1992). Similarly, in Chapter Twelve, the focus is limited to structural semantics, with no mention of Hausa cognitive semantics or relevant contributions like Bature (1991) and Almajir (2014).

The book appears to lean heavily towards stylistics and syntax, dedicating two chapters to the former and three to the latter, specifically Chapters Six through Eight. While these topics are undoubtedly important, the focus becomes somewhat disproportionate. For instance, in the discussion of Government and Binding Theory and complementation, the author omits important works such as Yalwa (1994), Issues in Hausa Complementation and Mukhtar (1991), Aspects of Morphosyntax of Hausa Functional Categories, both of which could have enriched the analysis from a Hausa linguistic perspective.

In conclusion, as Ibrahim (2008: 260) aptly states, “There is no perfect text. But as human life itself, the various imperfections of our life provide a constant challenge to us as scholars embroiled in the learning process.” Despite the criticisms above, Mukhtar’s ability to present complex topics clearly and subtly remains commendable. This book stands out as one of the more accessible introductory texts on Hausa linguistics, suitable for both students and newcomers to the field.

By Uzair Adam 

Bayero University, Kano (BUK), on Tuesday hosted a landmark conference organised by the Faculty of History and Development Studies, exploring the historical and contemporary roles of ulama in Nigerian politics. 

The event, themed “Ulama and Politics in Nigeria: Historical Perspectives,” attracted scholars, politicians, and religious leaders from across the country.

Professor Muhammad Wada, Dean of the Faculty of History and Development Studies at the university, explained that the central mission of the conference is to highlight the pivotal role of ulama—Islamic scholars—in societal development. 

He stated that, “Over the years, through our research, we realised that ulama have played and continue to play an important role in various spheres of life, including politics and economics. 

“This conference seeks to address widespread misconceptions about whether it is legitimate for ulama to be involved in politics,” Professor Wada added.

He further stated that the conference has received hundreds of abstracts from scholars of various fields, demonstrating the broad relevance of the topic. 

“Historically, ulama have contributed to societal development, and they remain capable of doing so today. 

“Their role goes beyond leading prayers or teaching religion; it extends to guiding the public in political and civic matters,” Professor Wada emphasised.

Professor Sani Umar, one of the keynote speakers, described the conference as “highly enriching and a model that should be held regularly to sensitise ulama and the public alike.” 

He stressed that the discussions are not only relevant to Muslims but also to followers of other faiths, promoting mutual understanding and peaceful coexistence. 

Umar further explained that the widespread perception that ulama should avoid politics is misguided, noting that true politics involves leadership, compassion, and care for the vulnerable—qualities inherent in the work of scholars.

Speaking on the occasion, Sheikh Ibrahim Khalil, Chairman of the Council of Ulama, urged the public to recognise that politics is for everyone and that ulama, given their knowledge and moral grounding, are particularly well-suited to political engagement. 

He called for more frequent conferences of this kind, at least twice or three times a year, and appealed to media professionals to disseminate these messages widely, including via social media.

The conference drew participation from ulama representing various Islamic sects, academics, and politicians, including Sule Lamido, the former Governor of Jigawa State. 

Governor Abba Kabir Yusuf, represented by Professor Tijjani Muhammad, also attended, highlighting the significance of the event for both scholarship and governance.

The two-day conference will continue tomorrow with plenary sessions, providing a platform for rigorous discussion on the contributions of ulama to Nigerian society and politics.

By Faiza Aliyu Farouk

Leaving the comfort of home to pursue education elsewhere is a defining moment in the lives of many students. Schooling away from home means stepping into an unfamiliar world, one that is both exciting, exhilarating, yet overwhelming. It’s more than just a physical transition; it’s an emotional and psychological journey that reshapes who we are.

The moment you pack your bags and wave goodbye to the familiar walls of your family home, you begin a journey filled with uncertainty, growth, discomfort, and discovery. It exposes students to diverse cultures, ideas, and ways of life.

One of the most challenging parts of schooling away from home, according to many, is the emotional toll it takes.

Homesickness is a quiet but heavy feeling that settles in your chest in the middle of the night or while eating something bland and unfamiliar.

Research by Yugo, student accommodation provider in the university of Derby found that almost two-thirds (61%) of students aged 19 to 25 were concerned about feeling homesick when it came to moving away for the first time (The Guardian, 2024).

That number felt very real when talking to friends and classmates who admitted to crying in their hostels during the first few weeks. And yet, almost all of them pushed through and eventually found ways to cope.

The first few weeks or months away from home can be particularly tough. The excitement of a fresh start often gives way to the reality of managing day-to-day activities independently.

“I was excited but anxious,” said Fatima, a 400-level Mass Communication student at BUK. She recalls the first time she stepped foot on campus, far from the comfort of her family. “I missed the comfort, care, and familiar routine of home. I had to figure things out on my own, even when I was sick.”

There are many reasons why students leave their homes to study elsewhere. Abdulaziz, a medical student who left his hometown of Minna for Kano, said he left in pursuit of a better academic program.

“The schools back home weren’t offering the course I wanted to study.” Meanwhile, Alhassan, who left Jos for Kano, said he intentionally chose to stay far from home to gain experience.

“I wanted new perspectives and to challenge myself. While some leave for academics, others see distance as a test of independence.

Navigating environmental factors is another challenge of schooling away from home. “Having spent my life in Jos, never traveling for exposure or leisure.

Transitioning to a new setting was quite a challenge,” Alhassan said. As student routines change, so do relationships.

“Sometimes I feel distant from my family due to limited time spent with them, not because of anything else,” he added.

However, others, like Tsadu said they noticed a shift in how they were treated due to being away from home: “They respect me more now.”

Khadija, when asked what studying away from home meant for her, said, “I became my own person. I stopped relying on others to make decisions for me.”

Another student shared, “It was hard, but I needed to be away to find myself.” For others, it was about discovering their voice, taking risks, and failing without shame.

These stories are common, yet each one is uniquely powerful.

Living on campus forces students to grapple with new responsibilities. From cooking, budgeting, building community, and dealing with loneliness.

“Staying away has made me financially independent and more disciplined. I realized five thousand naira doesn’t stretch far,” Zainab admitted.

While describing the daily struggles, she said; “Staying in the hostel isn’t easy, especially when you come back from lectures hungry and there’s no water to cook. You have to fetch it first, sometimes from far away.

The issue of electricity is another challenge, we only get light for three hours at night, which is when we charge our devices and study. It’s not convenient; I just manage.”

Although the emotional impact of living away from home is often associated with students, parents also experience significant changes.

They feel the shift too. The independence is bittersweet. “I feel disturbed and unhappy but the other side of me feels good and happy while I continue to pray for him” Hajiya Hau’wa, whose son studies in Kano while the family lives in Niger said.

Aisha, a mother of a university student, said, “When she calls, complaining about school or being sick and lonely, it breaks my heart that I can’t be there. I’ve had to learn to let her go with prayers and constantly checking up on her.”

Communication becomes a lifeline. Most parents check in daily, not just to monitor progress but to maintain an emotional connection. Yet, not all students appreciate the frequent calls.

Nana, who studies accounting at Nassarawa State University said; ” Constant calls from my parents tend to be stressful. I’m trying to manage their expectations while also focusing on my studies”

Leaving the comfort of home for campus life is more than a transition. It’s a transformation. It’s about stepping into a version of yourself that only distance, responsibility and independence can bring.

It’s where growth happens. You learn to stand on your own, make your own choices and live with the outcome.

There will be days of loneliness, moments of doubt, and nights when home feels like a world away. But there will also be victories. Big and small that will build your confidence.

Faiza Aliyu Farouk is a 400-level Mass Communication student at Bayero University Kano (BUK).

By Fatima Badawi

The Department of English and Literary Studies at Bayero University, Kano (BUK), successfully convened a two-day National Conference to critically examine and celebrate the prolific, well-grounded and giant literary works of the literary guru, Professor Aliyu Kamal, one of the Northern Nigeria’s most influential literary figures.

Held at the University’s Main Campus under the theme “Interdisciplinary perspectives on the works of Aliyu Kamal,” the conference attracted a diverse gathering of academics, writers, students, and family members of the prolific English author.

The event served as a significant platform to re-evaluate Kamal’s contributions to Nigerian literature and his unique portrayal of the socio-cultural dynamics of Northern Nigeria, which some view as Islamic genre.

The opening ceremony was chaired by the Vice-Chancellor of Bayero University, Professor Haruna Musa, who was represented by the Deputy Vice Chancellor Research and Development, Professor Amina Abubakar. In his address, the Vice-Chancellor commended the department for its initiative, stating that “Aliyu Kamal’s works are not merely stories; they are cultural archives that document the complexities, the joys, and the challenges of our society. This conference is a vital step in preserving our intellectual heritage, and it will pave way to getting a Nobel Laureate, starting from home.”

The keynote address was delivered by the renowned literary scholar, Professor Sani Abba Aliyu, mni. In a compelling presentation were he maintained that
Kamal possessed an uncanny ability to weave intricate tales that are simultaneously local and can equally be regarded as universal. His characters grapple with issues of modernity, tradition, governance, religion and personal identity in a way that resonates deeply across the Northern Nigerian landscape. He gave a distinct voice to the Northern Nigerian experience, ensuring it was an integral part of the national literary conversation.

Over the course of the conference, multiple lead papers featured presentations from scholars from various universities across the country. Papers explored diverse aspects of Kamal’s oeuvre, including feminist readings of his female characters, post-colonial interpretations of his narratives, stylistic and metaphorical analyses of his use of language, the Islamic genre and the philosophical underpinnings of his themes.

The Head of the Department of English and Literary Studies, Dr. A’isha Umar, in her remarks, described the conference as a resounding success. “Our objective was to ignite a renewed scholarly interest in Aliyu Kamal and to introduce his rich legacy to a new generation of students. We expect an overwhelming participation and the quality of discussions today and in the remaining days of the conference. This is not an end, but a beginning of a more sustained engagement with his works.”

Some of the participants urged that the papers presented should be compiled and published in an edited volume, ensuring that the critical insights generated would contribute to future scholarship on Nigerian literature. The event firmly re-established Aliyu Kamal’s position as a cornerstone of the nation’s literary canon.

The conference is still ongoing and it is expected to finish next Thursday.

By Abdullahi Kabiru Muhammed

Life as a student is rarely easy, and for three close friends at Bayero University, Kano, the journey has been both tough and inspiring.

Their journey, which began in Level 100 and is now in Level 400, serves as a powerful testament to faith, friendship, sacrifice, and perseverance.

From the very start, the three friends knew the odds were stacked against them. Two of them were students of Mass Communications, while the third was studying Law, a five-year program. They began their academic journey with no sponsor, relying solely on faith in God and a strong will to succeed. 

Despite the uncertainties, their bond grew stronger. There was no conflict, no hatred, only unity. They shared everything and supported one another with love and understanding.

Their first year was marked by some struggles, but they managed to survive. The hardships were there, but not as overwhelming as what was to come. 

In their second year, things became even tougher. The school fees were increased from ₦37,000 to ₦100,000, causing panic and fear. They started Level 200 without paying their fees, holding on to hope as Bayero University, Kano,continued to extend the registration deadlines. They rarely ate more than once a day, dinner only. Many nights, they went to bed on empty stomachs, and in the morning, they would head to class without breakfast. But through it all, they never gave up. They could only afford ₦40,000 for a single bed space, yet all three of them managed to squeeze into the room.

Just when it seemed impossible, help came. Governor Abba Kabir Yusuf’s administration intervened and covered the school fees for Kano State indigenes. It was a moment of relief and joy. May Allah (S.W.T) guide and protect him, and may He grant him his heart’s desires, amin.

Level 300 came with fewer school fee issues, as NELFUND covered their tuition. However, the cost of living increased, and they struggled to afford food. Two of the friends took on labour jobs, and the third, a tailor, tried to support himself with his handwork.

Among the labourers, one could travel out every weekend for work, while the other could only leave during holidays. The tailor worked under someone and had a few customers. Income was unstable. 

Even though they received a monthly ₦20,000 upkeep allowance from NELFUND, it was often delayed. They sometimes had to borrow money and were usually refused, as people doubted their ability to repay.

Their families supported them too, but the assistance barely covers 10% of their needs. They didn’t desire luxury, just enough to eat and survive.

Now in Level 400, nothing much has changed materially. The hunger, the hustle, the struggles—they remain. But the friends remain grateful, and more than ever, they are hopeful.

They continue to share, encourage, and support one another, believing that tough times don’t last forever. Their academic performance is commendable, and they are determined not to let poverty or hardship define their future.

Their story is a reminder that Allah is always in control. Through all the pain, hunger, and financial stress, they have continued to pray, to trust, and to push forward. Without divine intervention, they believe they would have dropped out, despite their passion to learn.

So, they say “Life is full of ups and downs, but we believe good things will surely come our way. Just be prayerful. Allah knows, and He will surely answer your prayers. All you have to do is believe in Him”

Abdullahi Kabiru Muhammed wrote via khaybhee006@gmail.com.

Dr. Muhammad Sulaiman Abdullahi

Innalillahi wa inna ilaihi raji’un. May Allah have mercy on Professor Hafizu Miko Yakasai. He was such a wonderful man that he never held any grudges against anyone. 

I met Prof. Hafizu as far back as 2003/2004, and by 2007/2008, he had supervised my B.A. project on Hausa translation. While writing the project, Malam pushed me so hard that it later transformed my life for the better.

Malam was hardworking, friendly, calm and always gentle. You can even say that Malam was the nicest of them all. Malam was always smiling, and he spoke to us as if he were talking to his friends or even his bosses. Malam always looked down when he spoke to you. So kind and loving. We will genuinely miss his charming smile, especially when he wants to make a point or respond to an interesting topic.

To have known Malam was to have known a rare and gentle light in this world. The always smiling gentleman. Today, that light feels dimmed, the smiles have left us, and our hearts are heavy with a grief that words can scarcely hold. Yet, even in this time of mourning, we are compelled to celebrate the extraordinary person he was —a teacher, a mentor, and one of the kindest souls to have graced our lives at Bayero University, Kano.

Prof. Hafizu was a teacher in the truest sense of the word. His classrooms were not just a place of learning, but a sanctuary of encouragement and support. He didn’t just teach Semantics; he taught us how to think, how to wonder and how to believe in ourselves even when we doubted our own capabilities.

The professor saw potential in the quietest student and brilliance in the most struggling mind. His greatest lessons were not found only in the textbooks, but in his unwavering patience, smiles and profound belief that every one of us had something unique and valuable to offer the world.

When Malam became the President of Nigeria’s Institute of Translators and Interpreters, he called me and asked me to participate in a high-level process of evaluating new intakes. I felt as if Malam was elevating me to a position for which I wasn’t qualified, but Malam sat by my side while I put the records in order and smoothed out the process, and together, we made it a success.

Wallahi Malam was a very great gentleman to the core. A peace-loving fellow. A man of charisma and calibre. I never saw him become angry. Perhaps he has a unique way of swallowing all the anger and reveals only soothing smiles.

There was a time when Malam invited us to a project that he had obtained from his good friend, Barrister Dasin. It was a project of translation. We really enjoyed ourselves and have our pockets filled up.

One day, we sat at the Centre for Research in Nigerian Languages, Translation & Folklore. All of a sudden, Malam asked Muhammad, ‘How can we translate…’ He then mentioned a particular word. I was amazed that this was my teacher, who had taught me for years, now asking me for something. This is to show you how simple and easy-going Malam was.

Besides teaching us, Malam took us as his own children, always drawing us nearer. He never acted like a boss; he was a guide who walked beside us, and with us, not ahead of us. He offered counsel without judgment, wisdom without arrogance, and a listening ear that made even our most minor problems feel important. He shaped not only our intellect but our character, leading always by the quiet example of his own integrity, compassion, and grace.

And yet, what we will carry with us most indelibly, what is etched into our memory with the warmth of a permanent sun, is his utmost kindness and smile. That ever-present, genuine, and kind smile. It was a beacon of welcome in the morning, a signal of understanding during a difficult lesson, and a silent celebration of our successes. In a world that can often be too serious and too harsh, his smiles were a constant reminder that joy is a choice, and kindness is a language everyone understands. It was the purest reflection of his beautiful spirit.

Thank you for everything. Your syllabus for a life well-lived is complete, and you earned an A+ in humanity, wisdom, dedication and kindness. We will miss you more than words can say, but we will never forget your lessons and your magnificent smiles.

Malam was an HOD many years ago; he was a Dean, a Professor, and a pioneer Provost of the College of Arts, and he died in active service. He came and worked in the university even in the last days of his life. Above all, he was a very kind gentleman, a devout servant of Allah.

The best part of Malam’s life was that not many people knew he was an A-grade student and teacher of the Qur’an. Coincidentally, the last events he attended in his academic life were on the glorious Qur’an. The Centre organised the last for Qur’anic Studies under the leadership of Sheikh Prof. Ahmad Murtala. May the almighty Allah raise you among the Qur’anic reciters on the Day of Judgement, amen.

Prof. Hafizu has done his part and left. It is now time to reflect on his life and build on the good legacies he left. I extend my condolences to his family, friends, students, Bayero University, Kano, and the entire academic community.

May Allah forgive your shortcomings, Malam. May Allah make Jannatul Firdaus your final home. You have done wonderfully, Malam, with endless gratitude and love. Insha’Allah, you will continue to smile in Jannah, sir. Ameen!

By Ibrahim Lawal Ahmed

On September 9th, 2023, friends, colleagues and students of Malam Mu’azu Muhammad Yusif, more popularly called M.M. Yusif, gathered to honour and celebrate his long academic service at the Centre for Information Technology and Development (CITAD), Kano, by remembering the old days and reflecting on the transformation the academia has been going through in Nigeria. Malam M.M. Yusif recently retired from the Department of Political Science, Bayero University, Kano, and the occasion was a kind of send-off party.

It was indeed a robust discussion that involved personalities such as Mal. Ibrahim Mu’azzam, Dr. Y.Z. Ya’u, Dr. Nasir Fagge, Prof. Ibrahim Bello-Kano (IBK), among others. As expected, the debate spiralled from eulogising the celebrant to discussion on the character of students and teachers in the universities in Nigeria, the current system of running the university, the struggles of and in the Academic Staff Union of Universities (ASUU), and the neoliberal world order and its effects in Nigeria, particularly on the universities. 

In short, the discussion is a dialectical cross-examination of factors within the university and how their interrelationship is influencing the university education in Nigeria; the relationship between the university and the society (town and gown relationship); and the relationship between the university and the state. The relationship between the university and the state is at the centre of the ASUU issue.

University has been the life of Malam, and as one of the longest-serving chairmen of ASUU, BUK Chapter, ASUU is a union very close to Malam. Therefore, I can imagine his feelings as he witnesses and reflects on the last two battles between ASUU and the government (2020 and 2022) that almost destroyed the public universities in Nigeria. The fundamental issue of ASUU-FGN conflict, in my view, is not the non-payment of allowances but the reductionist approach to governance by the government, which entails decreasing concern for the institutions that provide welfare to the people and total neglect of the idea of ‘public good.’ The result is the systematic collapse of the social contract (and compact) and rising political cleavages, a pre-bendel form of primitive accumulation and rentierism (or sycophancy) which results in the concentration of wealth in the hands of a few. 

Consequently, as the rich get richer and the poor get poorer in Nigeria, commodity fetishism becomes the defining feature of the social relations in Nigeria. In other words, money is now the moral compass in Nigeria. The needs and wants of the average Nigerian are reduced to his stomach – you have to eat for you to think, for when you speak to a hungry man, he answers you with his stomach – as such, ASUU is faced with an enormous challenge of mobilising the society to back its course on its battles with the state. 

Moreover, people are tired of the classical tactics of strikes always taken by ASUU, which, in the last two years, have hurt the university education system more than they have salvaged it. Thus, one key takeaway from the gathering is that ASUU needs to reinvent itself. While remaining steadfast to its goals that are of public interest, it has to change tactics.

Similarly, government at all levels has to pay more attention to the educational sector. To improve education, efforts should focus more on qualitative development rather than the current quantitative development, which prioritises establishing tertiary institutions in remote areas primarily due to trivial political reasons. This is not right. Situating schools and tertiary institutions has to take comprehensive cognisance of the environment. The questions such as how the town will support the gown at its embryonic stage and how the gown will support the city at maturity have to be asked. Answering these kinds of questions requires a comprehensive analysis of the infrastructure (both hard and soft), human and physical factors in the environment where the school or tertiary institution is to be situated. The late Sir Ahmadu Bello set a notable example in establishing Ahmadu Bello University in Zaria. He could have stayed in Sokoto or Maiduguri. However, considering several factors, Zaria is strategically better suited to host the university. Such was a good leader who has vision that transcends personal and primordial interest.

Indeed, the issue of education in Nigeria cannot be left to the government alone. It is a social issue; therefore, it requires an All-of-Society-Approach – from parents, to community leaders, traditional rulers, commercial and industrial enterprises, all have to be involved, especially regarding financing the education. The policy of student loans will not work because the socioeconomic condition of Nigeria is not prosperous enough to favour such a policy. In fact, in some advanced countries, the policy is problematic and an obstacle to social mobility, thereby facing harsh criticisms. The students need grants, not loans. And the wealthy Nigerians have to be philanthropic towards our educational institutions, especially the tertiary institutions. There is no more rewarding investment than investment in education,though it takes time to ripen. There is no better way to empower the youth in Nigeria than through education. The proper education enhances the ability of citizens to think. And unless one can think and understand the complexity of the present world, one can not address one’s personal problems, let alone those of society.

The courses taught by Malam M.M. Yusif aim to help students understand this complex world by interrogating the institutions that hold it up. To teach such courses requires a special personality. Therefore, as his recent student, the gathering was an opportunity for me to know more about my teacher. I listened attentively as his friends and colleagues kept mentioning his academic contribution to social issues that include gender studies, labour studies, and military studies, among many. But one standing quality and lasting legacy of Malam is mentorship. Malam put a lot of his energy into guiding his students. 

He utilised his resources to acquire high-quality materials and provide practical work for his students. He is a teacher who loves questioning and never penalises you for your inability to answer a question. For him, the most important thing is for the students to attempt to answer the question brilliantly. He always has time for his students. 

One day, I visited his office to discuss some concepts I didn’t understand. After explaining the concepts to him, I complained, “Sir, I am confused.” He responded, “Do not worry, Ibrahim. This means you are learning.” It was on that day that I learnt that learning is full of confusion. If you are finding learning easy, then you are probably not learning anything new.

It will take time to fill the gap that Malam M.M. Yusif is leaving in the academia, particularly in the Department of Political Science at Bayero University. I am glad and proud that he has had an accomplished academic career. We, his students, cherish the memory and are thankful for the way he has taught and mentored us. May it please Allah that Malam has a peaceful and happy retired life.