Bayero University Kano

Ahmadu Shehu, PhD.

Like any other place around the world, 2021 has not been easy, and 2022 does not seem to promise anything better. Great people have been lost all over, but Adamawa State has seen its worst for a very long time.

On one of those cold mornings, the world learnt about the transition of one of the bedrocks of the modern Nigerian university system, Dr Mahmud Tukur, the pioneer Vice-Chancellor of what has become Nigeria’s centre of academic excellence, Bayero University, Kano.

Not many weeks passed before death struck again, this time at the heart of the Nigerian civil service veterans, taking away one of the best black-boxes, our father, Baba Ahmed Joda. As if that was not enough loss already, one of the leading public servants, a silent achiever and an erudite scholar, Alh. Abdullahi Danburam Jada left a vast vacuum that cannot be filled in the foreseeable future.

These were first class, first-generation Nigerians who fought for and served this nation in different and various capacities. They built the nation’s civil service, education, military, politics and economy. These were among the people without whom there wouldn’t have been Nigeria. They were the best Adamawa could offer to the world.   

But, today, I have not been as sad for a very long time because the reality of losing an icon, a mentor, has come to a step closer. A piece of unbelievable news surfaced on various platforms that one of the best of the bests in brain and character, a glittering light, a joint of unity among many, an icon of devotion and commitment, one of the most selfless souls, whose humility, sacrifice and gentility are immeasurable has gone to rest.

 Professor Gidado Tahir? No! I couldn’t believe it, for we have so much in stock waiting to be accomplished, none of which was for him or any single soul. Everything has been for his society, Nigeria, humanity. Although already 74, I couldn’t fathom the reality that Prof. has left without seeing some of these things happen.

However, the will of Allah is sacrosanct. Therefore, I accept it. I have come to terms with the reality that Professor Gidado Tahirhas left for good, but not without leaving us behind with the heavy responsibility of actualizing beautiful plans for our society and humanity.    

My relationship with Professor Gidado is a 24-year-old journey full of fascinating stories, exciting experiences and unforgettable lessons. In 1997, my father, Shehu Isa, took me alongside the headmaster of our nomadic primary school, Mamukan, Mal. Ahmed Musa Nyibango, to visit the head of the National Commission for Nomadic Education.

Before the visit, my father had organized a well-attended first graduation ceremony to celebrate the first graduands of the school. Professor Gidado was ably represented but asked that my father visit him for familiarization. I was 12 years old, fresh from primary into junior secondary.

My headmaster introduced me to him as the school prefect and the first in class position during that occasion. Prof. shook my tiny hands and said, “sannu maa Professor”, and while stirring deep into my eyes, he added, “do not leave school because you are the future”.

He then asked my father to “please keep in touch” and not relent in his pursuit for the education of the nomads, who he persuades to settle down with him and enrol their children into school. Indeed, my father kept to these words until the final moment.

The subsequent encounter was when Prof. handed me my Grade II certificate, which I earned from a DFID-sponsored nomadic teacher training program anchored by F.C.E., Yola and NCNE. Once again, Prof. followed this by saying to me, “move on, this is not the bus stop”, and that there is so much ahead to achieve. I heeded this advice and returned to school immediately after completing the two-year mandatory service at my nomadic school of origin. 

In 2004, the year I obtained an N.C.E., someone from the college who knew my modest academic activities had the cause to discuss me with him. I didn’t have a phone at the time, but Prof. ensured that his message got to me. It says, “please further your education to the university and let me know if you need my help. You can reach me on….” I immediately walked to my mentor at the college, Dr Salihi Atiku, and asked him to facilitate my results and application to the university.

There was a slight communication gap since I joined the University of Maiduguri until Dr Nafisatu D. Muhammed – who was instrumental to the survival of the entire nomadic education and my personal progress – mentioned me to him, highlighting my modest first-class degree and seeking his intervention in my application for a teaching job.

As the usual father that he was, Prof. immediately asked to see me, spoke to me regularly, mentored, engaged and supported me during my good and bad times. My last moments with him are unforgettable. He invited me to his house in the Villa on a Friday evening, where I met him undergoing physiotherapy with his doctor. I asked to excuse them, but he said to me, “sit here close to me, my son because you [plural] are our pride.”

More like a pre-planned episode, Prof narrated their struggle at and for NCNE, UBEC and how they helped establish the American University of Nigeria. Among many things, I would like to share his last words with all the young people out there: These legacies are for you to sustain and build upon. I gave him my words and left around 05:50 P.M. Allahu akbar!

Thank you for everything, Professor. May Allah grant you Jannah – until we come.

Dr Ahmadu Shehu writes from Kaduna. He can be reached on ahmadsheehu@gmail.com

By Uzair Adam Imam

Following the strike embarked upon by the Commercial Tricycle Riders (alias A Daidaita Sahu or Keke Napep), the management of Bayero University, Kano, has directed the university lecturers to suspend all continuous assessments (CAs) that were to be conducted this week.

The directive was on a social media post which the Bayero University Spokesman, Malam Lamara Garba, has confirmed to The Daily Reality. 

It said all planned continue assessments that were to be conducted by the lecturers this week had been suspended pending the strike’s outcome.

The A Daidaita Sahu Riders commenced a seven-day warning strike on Monday, January 10, 2021.

It was gathered that the riders are protesting against the Kano Road Traffic Agency (KAROTA) registration fee.

The agency is charging new registrants N18,000, while renewal is N8,000 annually.

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.

By Aisar Fagge and Uzair Adam Imam

The fight against corruption should not be left in the hands of the government and their agencies alone because of their apparent weaknesses. A lot of corrupt practices are taking place undetected by public anti-corruption agencies.

Prof. Ismail M. Zango, the Director of Aminu Kano Centre for Democratic Studies, Bayero University, Kano (Mambayya House), made the above statement while speaking to The Daily Reality at a “One-Day Review Workshop of Civil Society Anti-Corruption Networks in the North-West Zone” organized by the centre.

Speaking about the time the centre started organizing workshops on the fight against corruption, Prof. Zango said:

“In 2018, the centre received a grant from MacArthur Foundation to engage faith-based organizations to actively participate in the crusade against corruption. And since then, we have worked with a number of CSOs and NGOs from different parts of Nigeria. So that was the first phase.”

Commenting about the achievement recorded by the campaign so far, the director said:

“The major success was that we were able to work with religious organizations. We invite Muslim and Christian clerics to enlighten them about the role they can play in fighting corruption using their pulpits through their sermons. We have also established anti-corruption clubs in secondary schools as well as tertiary institutions.”

“Government alone cannot fight corruption. But if you have civil society; if you have faith organizations; if you have community-based organizations all of them working together, the only thing that remains is to inculcate in them the culture of transparency and accountability,” he added.

There was a round-table discussion and Q & A session where leaders of selected CSOs from the North-West zone were given 10 minutes to report their activities and some of the challenges they faced.

Some of the “citizens” [members of CSO] blame donors for forcing them to do their bidding while others disagreed, stating that the problem was from the CSOs for selfishness, lack of transparency, accountability and being unethical in some deals.

Zahra’u Ahmad from Kebbi objected, pointing out that “Donors are not the problem, CSOs are. So if a donor comes to you with a project that goes contrary to your religious and traditional norms and values, just say no to his money. Another problem is we see these organizations like ours, which is wrong. These organizations belong to the community.”

While giving the vote of thanks, the Deputy Director, Research and Documentation, Dr Samaila Suleiman Yandaki, tasked the CSOs to be innovative in their fight against corruption by not solely relying on budget monitoring as indicated in their reports.

Some leaders of the CSOs presented papers that attracted questions, observations and commendations.

By Aisar Fagge and Uzair Adam Imam

Comrade Ibrahim A. Waiya, President, Kano Civil Society Forum (KCSF), made the observation while presenting a paper at a one-day review workshop organized by Mambayya House, Kano, for Civil Society Organizations (CSOs) in Northwest Zone with support from MacArthur Foundation.

The workshop held at Mambayya House, Kano, on Wednesday, November 10, 2021, was themed “Towards Improving Internal Accountability for sustainable Anti-Corruption Efforts.”

Comrade Waiya said, “With the proliferation of many political civil society organizations masquerading as activists, there is the need for a national regulatory body that will be monitoring the activities of CSOs. The only thing most CSOs are doing now is self-regulatory, while Corporate Affairs Commission (CAC) has the record of board of trustees.”

Waiya added that another factor slowing down CSOs’ efforts to mitigate corruption in the country is the lack of proper knowledge.

He said, “It is a known fact that some civil society organizations have the zeal and commitment to fight corruption in the system, however many of such organizations lack the basic knowledge to appreciate the provisions of certain protocols, which need to be applied under certain circumstances to effectively, achieve the desired results.”

He further added that “Some of these protocols may include the use of the FOI [Freedom of Information] Act.

It is basically significant for CSOs to have basic information required to be used as a tool in the fight against corrupt practices. And the absence of such vital information may lead a person into committing a certain crime such as deformation of character and the rest, and may as well jeopardize one’s mission,” he stated.

“It is high time for CSOs to start looking for local donors such as Dangote, BUA and A. A Rano to fund their activities,” Waiya concluded.

The event had in attendance Prof. Ismaila M. Zango, the Director, Aminu Kano Centre for Democratic Studies, Bayero University, Kano, Mabayya House; Aqibu Hamisu Garko, CEO, African Center for Transparency and Advocacy; Dr Bello Ibrahim, Deputy Director, Training, Mambayya House; Abdullahi Usman K/Na’isa, M & E Officer, MacArthur Project, Mambayya House; Dr Samaila Suleiman, Program Officer, MacArthur Project, Mambayya House and many more important personalities within the country.