Islam

By Sabiu Abdullahi

Hundreds of far-right protesters gathered in Manchester city centre on Saturday for an anti-Islam march organised by Britain First, a political group known for its hardline stance on immigration. The demonstration drew a larger counterprotest, which led to tense confrontations between the two sides.

Chants of “send them back” echoed through an underpass as the march began. Protesters waved Union Jack flags and voiced anti-immigration slogans, while also making critical remarks about British Prime Minister Keir Starmer. Some participants appeared to be under the influence of alcohol.

According to Aljazeera, in response, a larger group of antifascist demonstrators assembled nearby. They carried antiracist placards and waved different flags, including the Palestinian flag. Many said they turned out to oppose what they described as hate-driven rhetoric.

Ruby, a 20-year-old student from South London, travelled for five hours to attend the counterprotest. She described her decision as a “no-brainer” and asked that her surname be withheld due to fear of repercussions. She explained that her grandparents, who came from Montserrat as part of the Windrush generation, now feel increasingly unwelcome in the UK. According to her, they believe racism is returning to levels seen in the 1950s.

Another protester, Llowelyn, 16, from Wales, shared similar concerns. She said her father, who is of British Guyanese descent, has faced more racial abuse in recent years than before.

Tension grew before the marches began. Some far-right activists livestreamed their activities as they entered areas occupied by counterprotesters. A counterprotester identified as John confronted them while police officers monitored the situation. He told Al Jazeera, “They come here to cause a ruckus and make money of it online, but I come here to protect the left. These guys [far-right agitators] try and intimidate … minorities because they think they are a master race”.

The situation escalated when the Britain First march, led by Paul Golding, moved through the city under police escort. Verbal abuse followed as marchers encountered counterprotesters. One protester shouted, “Leftie scum,” at three individuals who staged a sit-down protest. Riot police intervened and moved them away for safety.

Clashes intensified when both groups came into close contact. Protesters from the far-right group used flag poles to push counterprotesters, while some individuals broke through police lines. Officers struggled to maintain control as insults and opposing chants filled the air.

Pia Feig, a member of Jewish Action for Palestine, criticised the decision to allow the march. She said, “We, as Jews and internationalists, are having to confront Britain First, the fascists who are organising on the streets, who have been permitted to market their divisive, racist, dictatorial positions on our streets,”

Another counterprotester, Audrey, who works as a teacher, accused the police of favouring the far-right. She said officers always “protected” such groups after she was pushed during the confrontation.

A police officer, who spoke anonymously, explained that managing the situation was challenging. He noted that both groups frequently changed their routes. He added that officers also had to handle a separate rally in support of Ukraine and provide security at major football matches taking place over the weekend.

By Hadiza Abdulkadir

The Kano State Hisbah Board has concluded arrangements to commence enforcement against female passengers who sit beside male tricycle drivers in Kano State, in a move it says is aimed at promoting morality in society.

In a statement issued by its Director of Public Enlightenment, Auwalu Ado Sheshe, the Board said the operation would be carried out in collaboration with associations of tricycle riders and owners across the state.

The directive specifically targets situations where women ride in close proximity to drivers who are not their maharams while using commercial tricycles, popularly known as Adaidaita Sahu. The Board described the measure as part of efforts to sanitize the transport sector and prevent actions that could attract the displeasure of Allah (SWT).

It called on all tricycle operators to comply with the new regulation to avoid sanctions, warning that enforcement would begin imminently.

Female passengers were also urged to adhere to the directive, which the Board said is intended to safeguard their dignity and that of their families.

The Hisbah Board reaffirmed its commitment to ensuring a morally upright society guided by Islamic teachings, stressing that it is fully prepared to enforce the measure across the state.

By Balkisu Aminu Aliyu

Ramadan is the ninth month of the Islamic Calendar, a sacred month during which the Quran was revealed, a time of spiritual reflection, purification, and heightened devotion.

A month of abundant blessings, forgiveness, and a strengthening of faith. Across the Muslim world, Ramadan is marked by fasting from dawn to sunset, intensified prayers, and acts of charity. It is a pillar of Islam that teaches patience, gratitude, and empathy. 

It is a time to purify the heart, practice self-discipline and strengthen one’s relationship with the Almighty. However, conversation is less about spiritual abundance and more about stark scarcity and low income.

2026 Ramadan is one of the upcoming Ramadans, while the prices of some essential commodities are falling in some parts of the country; however, many less privileged people are struggling to manage Ramadan due to low income.

“Some people can no longer take full responsibility for their families,” confides a 45-year-old woman in Gidan Sanda area of Sokoto, who asked to remain anonymous, her voice tinged with worry. “Most husbands are struggling financially because of the high level of poverty. This could stop them from providing enough food, especially during sahur and iftar.”

Her lament echoes in the words of Abu Musa, a motorcycle rider whose concern stretches beyond the fast itself to the Eid al-Fitr celebration that follows. “I don’t think I can feed my children properly, even though food prices have dropped from last year. I have no resources to meet their needs. How can I buy them new clothes for Eid?” he asks, his question hanging heavily in the air.

For families like his, Ramadan’s twin pressures, sufficient nourishment for fasting and the social expectations of Eid, feel like an immense weight.

The crisis is both urban and rural. Aliyu Kabir, a young man from the area, expressed, “People all over the town and villages are battling extreme poverty.”

This deprivation carries a deep social sting. Community reports suggest that countless parents cannot afford proper clothing for their children. In a season of communal gatherings and celebration, this need can lead to shame and embarrassment for young ones, who may mistakenly feel neglected by their parents, not understanding that poverty itself is the barrier.

At his roadside mechanic workshop along Abdullahi Fodiyo road, Malam Husaini watches the traffic of life go by, his hope pinned on a simple prayer. “It’s tradition for food prices to shoot up during Ramadan,” he observes, “We are praying to Allah to ease the condition for us.” His fear is common: that any market gains will be erased by the annual Ramadan price surge, pushing basic staples out of reach.

Amid this apprehension, the timeless teachings of Islam offer both a critique and a solution. A Hadith narrated by Abu Huraira is profoundly relevant: the Prophet Muhammad (SAW) said, “Whoever feeds a fasting person will have a reward like that of the person who observed the fast, without decreasing the reward of the latter.”

This principle transforms Ramadan from a private act of worship into a powerful societal covenant. It is a sacred month in which the fortunate’s empathy must translate into sustenance for the struggling. Assisting the needy is not just charity; it is a spiritual investment, a purification of wealth, and a direct conduit to divine mercy.

Therefore, as the 2026 Ramadan approaches, the call from Sokoto’s backstreets is clear. It is a call for the wealthy, business owners, and those in positions of power, including government and political office holders, to remember the core communal spirit of this holy time. To do more. To support the vulnerable not as an afterthought, but as a central, highly recommended act of faith.

For in the end, the true test of this Ramadan may not only be in the stomachs that remain empty but in the hands that remain closed. The blessings of the month are abundant, but they are meant to be shared, ensuring that every believer, rich or poor, can turn their heart toward the divine without the crushing distraction of hunger or shame.

By Sabiu Abdullahi

A white supremacist convicted over the killing of 51 Muslim worshippers at two mosques in New Zealand has asked a court to overturn his conviction, claiming he was not mentally stable when he entered his guilty pleas.

Brenton Tarrant, 35, appeared before a court in Wellington through a video link on Monday. He testified in support of his request to withdraw his guilty pleas and face a full trial.

The Australian national carried out the attacks in Christchurch in March 2019 during Friday prayers. The incident remains the deadliest mass shooting in New Zealand’s history. He attacked worshippers at two mosques with military-style semi-automatic rifles and broadcast the assault live on Facebook using a head-mounted camera.

Tarrant had first denied the charges and prepared for trial. He later changed his position and pleaded guilty to 51 counts of murder, 40 counts of attempted murder, and one charge of committing a terrorist act.

He told the court that prison conditions affected his mental state while he awaited trial. He argued that he was not in the right frame of mind to make legal decisions at the time.

“I did not have the mind frame or mental health required to be making informed decisions at that time,” Tarrant said.

“I think the issue is, did I really know what I wanted to do or what would be a good idea? No, I didn’t actually … I was making choices, but they were not choices made voluntarily and they were not choices made rationally due to the (prison) conditions.”

Court records indicate that the Court of Appeal will determine whether he lacked the capacity to make rational decisions when he entered the pleas, allegedly due to imprisonment conditions he described as torturous and inhumane.

Tarrant is currently serving life imprisonment without the possibility of parole. The sentence marked the first time such a punishment was imposed in New Zealand.

The appeal hearing is scheduled to last five days and is expected to conclude on Friday. If the court refuses his application, another hearing later in the year will examine his sentence. If the conviction is overturned, the case will return to the High Court for trial.

Families of some victims attended the Wellington court session and watched proceedings that lasted several hours.

“It’s really annoying because he’s trying to play with all of us and this is, it’s just a waste of our time and waste of taxpayers money and he just wants to play with us,” Rashid Omar, whose son Tariq died in the attack, told state broadcaster TVNZ.

Following the 2019 massacre, New Zealand authorities moved to tighten national gun laws in response to the tragedy.

By Sabiu Abdullahi

Popular British rapper, Central Cee, has stirred widespread reactions on social media after revealing that he has embraced Islam.

The announcement shifted attention from his music career to his personal faith journey. Shortly after the revelation surfaced online, thousands of fans and followers trooped to his social media pages to express their support and goodwill.

During a live appearance, the rapper disclosed that he had formally entered the Islamic faith. He said, “I declared the Shahada, I have a new name, I am now a Muslim.”

Following the declaration, congratulatory messages poured in from supporters across different platforms. Many welcomed him warmly into the religion. Some of the messages read, “Welcome to Islam, brother,” “You have been honored with Islam,” and “Welcome, Muslim brother.”

The development also triggered conversations about a possible new identity for the music star. This came after he hinted about adopting another name. He had stated, “I have a new name.”

Fans quickly began suggesting options they felt would suit him. Among the various proposals, one name appeared repeatedly in comment sections. Several followers wrote, “Yusuf suits him well,” while others added, “I am curious about the Muslim name, but let it be Yusuf.”

Despite the wave of speculation, the rapper has not released any official confirmation regarding a new name. He has also not provided further clarification on the matter.

Online engagement around the announcement continues to grow, with many admirers still awaiting additional details about his conversion and identity within the faith.

By Abdullahi Abubakar Lamido

This week marks a historic milestone for Islamic social finance in Nigeria. For the first time, the Association of Zakat and Waqf Operators in Nigeria (AZAWON) has declared a National Zakat and Waqf Week, running from January 30th to the following weekend. Across the country, more than 70 member organisations are participating through various programmes. The goal is simple but urgent: to educate, enlighten, and reawaken Muslims to the power and relevance of zakat and waqf in today’s world.

In Gombe State, the Zakah and Waqf Foundation is leading a series of activities during the week, including khutbahs, public lectures, zakat disbursement programmes, advocacy visits, and radio and television engagements. One of the key events was an invited guest Friday khutbah I delivered at Fuad Lababidi Mosque, carrying a message many communities desperately need to hear: that zakat and waqf are not just religious rituals but economic systems designed to build strong, self-reliant societies.

A central theme of the sermon was that Islam does not accept poverty as destiny, nor hunger as a permanent condition. Allah says, “Take from their wealth a charity by which you purify them and cause them to grow” (Qur’an 9:103), and He reminds us, “The example of those who spend their wealth in the way of Allah is like a seed that grows seven ears; in every ear are a hundred grains” (Qur’an 2:261). 

The verses above show that giving in Islam is not a loss but rather a source of growth, purification, and multiplication. Islam built a community where the wealthy bear responsibility for the vulnerable, the strong uplift the weak, and wealth circulates rather than remaining locked in a few hands. Two of the greatest tools for achieving this are zakat and waqf.

Many people today see zakat only as short-term relief — food packs, cash support, or emergency help. While these are important, zakat in its full vision is far greater. It is a poverty-reduction system, a wealth-redistribution mechanism, and a tool for economic empowerment. When properly managed, zakat can fund small businesses for the poor, provide tools and equipment for tradespeople, support education and skill development, and help recipients become earners. In other words, zakat is meant to move people from dependency to productivity. 

Globally, experts estimate that billions of dollars in zakat are paid annually by Muslims, and if organised professionally and invested productively, this wealth could significantly reduce poverty across the Muslim world.

If zakat is the fuel of social protection, waqf is the engine of long-term development. Waqf, or Islamic endowment, is a form of continuous charity where an asset is dedicated for the sake of Allah and its benefits are used for the public good. Historically, waqf funded universities and schools, hospitals and clinics, roads, bridges, and water systems, orphan care and social welfare, as well as libraries and centres of knowledge. 

For centuries, Muslim civilisation ran on waqf. In places like the Ottoman Empire, vast portions of public services, including education and healthcare, were financed through endowments rather than government budgets. In many classical Muslim cities, it was possible for a person to be born in a waqf-supported hospital, educated in a waqf-funded school, work in a waqf-funded market, and even be buried using waqf land — all without costing the state.

The Nigerian reality today presents serious challenges: youth unemployment, underfunded schools, poor healthcare access, and widespread poverty. Yet Islam has already placed in our hands the tools to respond. The khutbah stressed that we must stop seeing development as the government’s responsibility alone. Islamic civilisation flourished not only because of governments but also because of community-driven institutions like zakat and waqf.

The message echoed across the nation. In Abuja, Alhabibiyyah Islamic Society, through its Zakat and Waqf Unit, organised a major programme to mark its 5th Zakat and Waqf Day and the 15th Public Zakat Disbursement on 31st January 2026. The event drew national attention, with the National Chairman of AZAWON, Malam Muhammad Lawal Maidoki (represented by Honourable Balarabe Shehu Kakale), delivering the keynote address. A high-level panel discussion followed on the theme “Zakat, Waqf and the New Tax Regime,” where I served as a panellist alongside Taiwo Oyedele, Chairman of the Presidential Fiscal Policy and Tax Reforms Committee (represented), Hajiya Adama of Al-Ikhlas Waqf Trust, Borno, and Barrister Dele Oye, Founder of Dele Oye & Associates. My contribution once again emphasised the strategic developmental and civilisational roles of zakat and waqf, highlighting practical ways these instruments can be used to address our numerous socioeconomic challenges in a structured, sustainable manner.

The implications are clear. Zakat institutions must move toward professional management, proper data systems, and empowerment-based programmes that help beneficiaries start businesses and become self-reliant. Waqf must also evolve beyond its limited perception. Instead of restricting waqf to graveyards and mosques, communities can establish rental properties, shopping complexes, farms and orchards, schools, and clinics with income-generating arms. The profits can then fund education, healthcare, scholarships, and social welfare on a permanent basis. Families can dedicate houses or land as waqf, mosques can initiate community waqf projects, businesspeople can create corporate waqf funds, and professionals can contribute their expertise in management and governance.

The National Zakat and Waqf Week is therefore more than a ceremonial event; it is a wake-up call. If Muslims in Nigeria pay zakat correctly and channel it productively, establish and manage waqf professionally, and build partnerships between scholars, business leaders, and experts, then by Allah’s permission, we can see reduced poverty, more jobs for youth, better schools and hospitals, and stronger, more dignified communities. 

The revival of zakat and waqf is not just about charity; it is a strategy for economic revival and social stability. As emphasised in the khutbah and in the Abuja panel discussion, empowering the Muslim community will not happen through speeches alone, but through planning, management, transparency, and trust. The tools are already in our hands. The question is whether we will use them.

Amir Lamido, PhD, wrote from Abuja, Nigeria. 

Taqdeer (Divine Decree), a 2025 Nigerian Islamic film directed by Ruben Reng, is a captivating tale of love, fate, and cultural heritage. Starring Ibrahim, Sakina, Mustapha, and Zainab as leading characters, this film weaves a narrative that explores the intricacies of human relationships against the backdrop of Nigerian and Hausa traditions.

The film’s plot revolves around themes of destiny, faith, and choices, unfolding a story that keeps viewers engaged. The narrative delves into the lives of its characters, exploring their struggles and triumphs in a way that resonates deeply. 

Watching Taqdeer is a visually immersive experience. The cinematography captures the vibrant essence of Abuja, blending traditional and modern elements harmoniously. The film’s use of Hausa language and Islamic cultural references adds authenticity, making the story feel both personal and universal. The performances by the cast are compelling, bringing depth to their characters.

Taqdeer’s formal techniques, such as its cinematography and sound design, effectively enhance the narrative’s emotional impact. The film’s portrayal of Islamic moral themes and traditions provides a rich context for the story, making it relatable and thought-provoking. The blend of music and story-based sound adds to the film’s atmosphere, drawing viewers into the world it creates.

Analytically, while Taqdeer is strong in many areas, certain scenes linger longer than necessary, which can detract from the story’s overall momentum. Nevertheless, these moments are outweighed by the film’s strength, particularly its moral richness.

In conclusion, Taqdeer is worth watching for its engaging narrative, moral richness, and strong performances. It offers a glimpse into Nigerian Muslim culture and explores universal themes of love and fate, making it a compelling watch for audiences interested in diverse storytelling.  

Reviewed by

Rexford Asamoah Adu

radu@smail.uni-koeln.de

By Muhammad Abubakar

Sheikh Muhammad Bashir Saliu, the Chief Imam of Ilorin, has passed away at the age of 75.

His death was confirmed on Monday, January 19, 2026. The revered Islamic scholar reportedly died after decades of devoted service to Islam and the Ilorin Emirate.

Sheikh Muhammad Bashir Saliu was widely respected for his scholarship, spiritual leadership, and commitment to promoting peace and Islamic values within Ilorin and beyond.

His passing marks the end of an era for the Ilorin Muslim community, where he played a central role in religious guidance and communal affairs.

Tributes are expected to pour in from religious leaders, traditional institutions, and faithful across Nigeria, mourning the loss of a prominent cleric and community leader.

By Maryam Ahmad

Democrat Zohran Mamdani has made history after being sworn in as the first Muslim mayor of New York City, marking a significant milestone in the city’s political and cultural landscape.

The swearing-in ceremony, held at City Hall, drew city officials, community leaders, and supporters from across the five boroughs. In his inaugural address, Mamdani emphasised unity, social justice, and inclusive governance, pledging to serve all New Yorkers regardless of background, faith, or political affiliation.

Mamdani’s victory has been widely celebrated by civil rights advocates and minority communities, who view his election as a reflection of New York City’s diversity and democratic spirit. Supporters say his leadership signals a new chapter focused on equity, accountability, and grassroots engagement.

As he assumes office, Mayor Mamdani faces pressing challenges, including housing affordability, public safety, and economic recovery, while carrying the expectations of a city that has once again made history.

By Amara Sesay

All praise is due to Allah, the Most High, the Most Exalted. We seek His peace and blessings upon the last Prophet sent to humanity, Muhammad (may the peace and blessings of Allah be upon him), his noble household, his companions and all those who follow in their footsteps until the Last Day.

“Has not the time come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient. Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.” (Surah Al-Hadid, 57:16–17).

O Beloved Muslims, Has Not the Time Come? Beloved brothers and sisters, reflect for a moment—are we content with the state we find ourselves in today? How can we exchange a seat of honor for one of humiliation? Are we not the same people who pray at least five times daily, asking Allah: “Guide us to the straight path”, yet so easily stray toward the ways of those who have earned His anger? How can we abandon the mosque, the remembrance of Allah, and the noble mission entrusted to us, only to imitate those who oppose divine guidance? Are these the actions of Ahl al-Albab (the people of understanding)? Do they reflect the character of Ibadur-Rahman (the servants of the Most Merciful)?

Will such deeds bring us the comfort of angels at the time of death, or the comforting words Angels in the darkness of the grave? O Muslims, Do You Not Know Your Worth? You are the most honored of all peoples. Allah has chosen you to lift humanity from servitude to men into the worship of the ONE TRUE CREATOR of men. You were sent to liberate humankind—from the narrow confines of this world to the vastness of this life and the Hereafter.

For this noble mission, Allah has blessed you abundantly: He gave you the Qur’an, a book so mighty that if it were sent down upon a mountain, it would crumble from humility. He sent you Muhammad (may the peace and blessings of Allah be upon him)—a mercy to all creation. And the best of all created beings. Can there be a better role model for you? He granted lands rich in resources and strategically placed across the world.

He gave you population, wealth, heritage, and faith—blessings that many envy. But know, O servants of Allah, that these are trusts (Amanah) for which you will be questioned on the Day of Judgment. So fear Allah and let each soul reflect on what it has prepared for tomorrow. Truly, the convulsion of the Final Hour is a terrible thing!

O My Sister in Faith! You are the cornerstone of this Ummah’s future. You owe the world your purity, your steadfastness, and your sacrifice in raising a generation that will save mankind from despair and darkness. Do not be deceived by the false glitter of this fleeting world. The world praises you only when you abandon your modesty—but remember the deception of Shaytan toward your mother Hawwa (Eve). She lived in pure freedom until Shaytan promised “more,” only to strip her of dignity. Do not trade the honour of Maryam (Mary) for the cheap attention of those who see women as objects. Allah did not create you to be consumed and discarded—you were created to nurture faith, justice, and light. So fear Allah and pay attention to the kind of deeds you are sending forth for the Hereafter. Indeed, the convulsion of the Hour is a terrible thing.

O Believers, Remember your accountability know that every one of us will be questioned by Allah—about our life and how we spent it, our youth and how we used it, our wealth and how we earned and spent it, and the blessings we so often take for granted. “Then you will surely be asked that Day about pleasure.” (Surah At-Takathur, 102:8).

Will we then be grateful servants—or are we among the heedless who allowed this world to blind them from the Home of Eternal Bliss? “It [Paradise] is not [obtained] by your wishful thinking or by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper. And whoever does righteous deeds, whether male or female, while being a believer—those will enter Paradise and will not be wronged [even as much as] the speck on a date seed.” (Surah An-Nisa, 4:123–124).

The Promise of Allah Is True “If only the people of the cities had believed and feared Allah, We would have opened upon them blessings from the heaven and the earth; but they denied [the messengers], so We
seized them for what they were earning.” (Surah Al-A‘raf, 7:96).

Even amidst the trials facing the Muslim world—humiliation, oppression, poverty, and spiritual confusion—the promise of Allah remains true. The pious will inherit the earth, and the believers will rise again to a state of dignity, security, and leadership. The problem is not with the promise, but with the promised—all of us. If only we could temper our love for this fleeting world, conquer our fear of death, and return to Allah in sincere repentance—we would find Him Most Forgiving, Most Merciful. “O you who have believed, bow and prostrate and worship your Lord and do good that you may succeed. And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father Abraham. He named you ‘Muslims’ before and in this [revelation], that the Messenger may be a witness over you and you may be witnesses over mankind.” (Surah Al-Hajj, 22:77–78).

“O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.” (Surah Aal-Imran, 3:200). The Final Word, “And Our word has already preceded for Our servants, the messengers, that indeed they would be those given victory, and indeed Our soldiers will be those who overcome. So leave them for a while and see, for they are going to see. Exalted is your Lord, the Lord of might, above what they describe. And peace be upon the messengers. And praise to Allah, Lord of the worlds.” (Surah As-Saffat, 37:171–182).

O Muslims—return to Allah before death returns you to Him. Awaken your hearts, renew your faith, and rise to the honour Allah has destined for you. Hold fast to the rope of Allah together, for He is your Protector—and excellent is the Protector, and excellent is the Helper. May Allah revive our hearts, unite our Ummah, and make us among those who hear the reminder and follow the best of it. And the final word is: All Praise is due to Allah, Lord, and Nourishers of everything that exists in the Universe. And may the peace and blessings of Allah be upon the Messenger, his household, his companions, and all those who followed them on the right path.