Islam

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.

By Hadiza Abdulkadir

A political controversy erupted on Tuesday after Bihar Chief Minister Nitish Kumar was seen pulling down a woman doctor’s hijab during a public event, triggering sharp reactions from opposition parties and civil society groups.

The incident, captured on video and widely circulated on social media, occurred at an official function where the chief minister was interacting with health workers. In the footage, Kumar appears to reach out and adjust the doctor’s headscarf, an action many have described as inappropriate and disrespectful.

Opposition leaders condemned the act, questioning the chief minister’s judgment and mental state, and demanding a public apology. “This is not only an insult to a professional woman but also an affront to personal dignity and religious freedom,” a senior opposition spokesperson said.

The ruling Janata Dal (United) has sought to downplay the incident, with party members suggesting there was no malicious intent. However, the controversy has continued to spark debate nationwide about consent, gender sensitivity, and respect for religious symbols in public life.

As of press time, the chief minister had not issued a formal statement addressing the incident.

By Muhammad Abubakar

The Muslim Public Affairs Centre (MPAC) has condemned what it describes as the “sectarian and deeply troubling” conduct of a recent United States congressional delegation to Nigeria.

In a statement issued by its Executive Chairman, Disu Kamor, MPAC faulted the visit of Congressman Riley Moore, who publicly emphasised meetings with Christian and traditional leaders during the trip, including bishops in Benue State and a Tiv traditional ruler. Moore, a vocal proponent of the claim of a “Christian genocide” in Nigeria, said on his X account that he came “in the name of the Lord” and held discussions on alleged Fulani-led attacks.

MPAC argued that the delegation’s failure to engage the leadership of the Nigerian Muslim community—particularly the Nigerian Supreme Council for Islamic Affairs (NSCIA)—was a deliberate snub rather than a scheduling issue. It accused the U.S. team of avoiding Muslim victims and communities affected by violence and warned that such selective engagement risked reinforcing “extreme voices and anti-Muslim narratives” within U.S. policy circles.

The organisation said the pattern of “selective listening, selective engagement, and selective outrage” threatens Nigeria’s delicate interfaith balance. It called on international partners, especially the United States, to demonstrate neutrality and ensure that foreign policy on Nigeria is not shaped by religious lobbies or sectarian biases.

MPAC reaffirmed its commitment to justice and peaceful coexistence, urging Nigerians to question why key Muslim institutions and victims were excluded from the delegation’s itinerary.

By Mallam Shamsuddeen Suleiman Kibiya

In the long and complex story of Islam in Nigeria, the tension between Salafi reformists and Sufi traditionalists has never been merely a clash of doctrines. It is, more often than we care to admit, a clash of tempers—of the tone one uses, the suspicion one bears, and the verdict one passes on those who practice religion a bit differently. What should have remained a quiet intellectual disagreement has, over time, metamorphosed into an extremism that thrives not on knowledge but on rhetoric.

When Dr Idris Abdulaziz Dutsen Tanshi passed on, the reaction from certain Salafi circles betrayed this peculiar tendency. His admirers saw his death as the painful exit of a righteous man who had lived his life fighting against innovation in religion and straightening the Umma along the path of Tawhid. On the other side, some Sufi-leaning critics responded not with mercy but with long-stored resentment—reminding the public of his “harshness,” his “excessive criticisms,” and his uncompromising, even combative sermons. The atmosphere felt less like the departure of a scholar and more like the settling of old, bitter scores.

And when Shaikh Dahiru Bauchi passed a few days ago, the pattern repeated itself, but this time in reverse. Sufi adherents elevated him beyond scholarship—into sainthood, into miracle, into myth. The outpouring was understandable, but in some corners it crossed into something else: a triumphalism that painted all those who disagreed with his spiritual path as misguided, cold, or spiritually weak. Some Salafi commentators, instead of exercising solemnity, used the moment to revisit old doctrinal disputes—reminding audiences of “bid’ah,” “ghuluw,” and “un-Islamic practices.” Even in death, the walls between both camps seemed eager to echo old hostilities.

What is common to both episodes is that the extremists on either side were saying the same thing without even realising it: that Allah’s mercy is exclusive to their camp; that the Ummah is too big to be shared, but too small to contain disagreement. And this, in its essence, is the extremism of our time—not the extremism of bombs and guns, but the extremism of the tongue.

The Salafi hardliner tends to imagine himself as the last defender of pristine Islam, wielding a vocabulary of denunciation: shirk, bid’ah, dalala, and ghaflah ad infinitum. Every disagreement becomes a deviation, every deviation a threat, and every Sufi becomes a suspect. Meanwhile, the Sufi extremist believes himself to be the custodian of spiritual truth, seeing the Salafi as spiritually blind, stone-hearted literalist, deprived of the inner sweetness of faith and to stretch it even further, an enemy of the beloved prophet SAW himself. Each side constructs a convenient caricature of the other —and then fights that caricature as if it were real.

The danger, however, is that rhetorical extremism does not remain rhetorical over the long run. It shapes communities. It hardens hearts. It turns mosques into enclaves, scholars into partisans and differences into hostilities. What begins as doctrinal rigidity becomes social fragmentation. And what should have been an Ummah becomes a map of feuding camps.

Yet, there is something instructive about how both Dr Idris Abdulaziz and Shaikh Dahiru Bauchi were remembered by their true students—not those who fight for them online, but those who actually sat with them. I mean, their real students, across divides, spoke about their scholarship, humility, discipline, and service. They remembered their knowledge—not their polemics. They recalled their character—not their controversies. This is a reminder that the extremists on both sides, loud as they are, do not represent the whole story.

Nigeria’s Muslim community must now decide what it wishes to inherit from its scholars: the softness of their manners or the sharpness of their debates; their mercy or their anger; their wisdom or their polemics.

To insist that disagreement must lead to division is itself an extremist position. To insist that every scholar must resemble one’s preferred tradition is another. And to pretend that Islam is too fragile to survive multiple approaches is perhaps the greatest of all.

In the end, the Ummah does not collapse because its members disagree. It collapses when disagreement becomes hatred, and hatred finds a pulpit.

May Nigeria’s Muslims learn to argue with knowledge, to differ with dignity, and to remember that Allah, in His infinite mercy, did not create only one path to Him—and certainly not only one temperament.

By Abdullahi Mukhtar Algasgaini

President Bola Tinubu has expressed profound sadness over the death of the revered Islamic leader, Sheikh Dahiru Usman Bauchi, who passed away on Thursday at the age of 101.

In a statement released on Thursday, the President described the late leader of the Tijjaniyya Muslim Brotherhood as a “moral compass” who dedicated his life to teaching and preaching.

President Tinubu stated that Sheikh Bauchi’s loss is monumental not only to his family and followers but also to the entire nation. He recalled the blessings and moral support he received from the cleric during the 2023 presidential election campaign.

“Sheikh Dahiru Bauchi was a teacher, a father and a voice of moderation and reason. As both a preacher and a notable exegete of the Holy Quran, he was an advocate of peace and piety. His death has created a huge void,” the President was quoted as saying.

The President extended his condolences to the Sheikh’s multitude of followers across Nigeria and beyond, urging them to immortalise the late cleric by holding on to his teachings of peaceful coexistence, strengthening their relationship with God, and being kind to humanity.

By Engr. Abubakar Sulaiman

The Amnesty International Nigeria and some Northern Intellectuals were asleep or in a state of limbo when the Kano state government invited Mallam Lawan Shuaibu Triumph to appear before the Shura Committee and defend what some segments of Muslims considered blasphemous or disrespectful. He appeared, defended his statements, and heaven did not fall. He also made it clear that he was open to further discussion or debate.

Waking up from slumber, Amnesty International found its voice only when the ‘anointed’ Yahaya Masussuka (whom some people laughably expect to bring about a ‘revolution’ in mainstream Islam and its preachings) was invited by the Katsina state government to appear before a committee regarding his preachments. That was when they realised someone was about to be stripped of their freedom. The olive branch that wasn’t extended to Mallam Lawal Shuaibu Triumph.

Is it double standards or hypocrisy from the organisation and the so-called intellectuals? It is both. And it is a clever-by-half and calculated attempt to arm-twist a government procedure. But this is a discussion for another day.

That said, I believe state governments should find a way to disengage from organising religious debates. They should enact laws that regulate religious preaching and require JNI or CAN (or any other faith-based body) to license preachers. Whoever has a disagreement or believes a cleric’s preachment is an affront to overriding public interest should approach the court. Based on the enacted laws, the court should determine what constitutes extremism or actions inimical to social stability and thereby de-license a cleric or even sentence them to time in correctional facilities where appropriate.

I think debates on religious ideologies should be organised by faith-based organisations, or anyone who has an axe to grind with another person on religious issues should extend an invitation to a debate. Two Salafi scholars, Shaykh Isa Ali Pantami and the late Shaykh Idris Abdulaziz, extended such an invitation to the Boko Haram leader, the late Muhammad Yusuf, without any state government spearheading or supervising the engagement. Many people later renounced the Boko Haram ideology after listening to that debate. Additionally, Mallam Al-Qasim Hotoro also approached Mallam AbdulJabbar Nasiru Kabara for a debate, though AbdulJabbar used a ‘tactical manoeuvre’ to decline the engagement. The populace will then be the judge of who can present convincing evidence for their beliefs or ideology from such debates.

State governments risk falling into a quagmire if they continue to entertain complaints and organise religious debates without referring them to government-recognised faith-based organisations or a court of competent jurisdiction. It is difficult to digest, given the fear of censorship from our kind of governments, but regulation is key to taming religious hiccups and extreme tendencies while enhancing social integration.

Abubakar writes from Kaduna and can be reached via abusuleiman06@gmail.com.