Islam

President Bola Tinubu has called on Muslims across Nigeria to use the Eid-el-Fitr celebrations to pray for peace, prosperity, and national unity.

The message was conveyed on Thursday through a statement by his Special Adviser on Information and Strategy, Bayo Onanuga. Tinubu urged Nigerian Muslims to rededicate themselves to the principles of Ramadan, which emphasise piety, empathy, and harmony among people.

“As Muslims worldwide celebrate Eid-el-Fitr, marking the end of Ramadan, President Bola Ahmed Tinubu has congratulated the Muslim faithful in Nigeria, urging renewed commitment to the nation and humanity,” the statement read.

“We have a lot to draw from the noble lessons of Ramadan, especially at a time like this. We must continue to abide by the virtues of piety, selflessness, perseverance, kindness and compassion beyond this period,” Tinubu added.

The President also encouraged Muslims to reach out to the needy, regardless of their faith, as a demonstration of unity and solidarity.

This call comes as the nation prepares to mark the end of Ramadan, a period of reflection, fasting, and spiritual renewal for Muslims worldwide.

By Uzair Adam

A Sokoto-based cleric, Sheikh Musa Lukuwa, on Thursday led Eid al-Fitr prayers in his community, diverging from the officially announced date by the Sultan of Sokoto, Alhaji Sa’ad Abubakar.

The Daily Reality recalled that the Sultan had declared that the Shawwal moon was not sighted anywhere in Nigeria, directing Muslims to continue fasting and observe Eid on Friday.

Contrary to this position, Lukuwa gathered his followers at his Mabera mosque, where he conducted the Eid prayer in the morning.

Explaining his stance, the cleric said his decision was based on credible reports indicating that the crescent moon had been sighted in neighbouring Niger Republic.

According to him, confirmations from contacts across the border provided sufficient grounds to mark the end of Ramadan.

He noted that proximity should play a role in validating such reports, arguing that it would be inconsistent to accept moon sightings from distant Nigerian cities while dismissing those from a nearby country.

Lukuwa clarified that his action should not be interpreted as a rejection of the Sultan’s authority, emphasizing that he generally aligns with official directives.

However, he maintained that religious obligations require adherence to verified moon sightings, even when they conflict with central announcements.

He also alluded to earlier traditions in Nigeria, when prominent scholars like the late Abubakar Mahmoud Gummi were actively involved in moon sighting declarations before the process became unified under the Sultanate.

Residents familiar with the situation said the cleric had alerted his followers late Wednesday night about the reported sighting, instructing them to prepare for Eid prayers the next day.

This is not the first time Lukuwa has taken a different position on the timing of Eid, reflecting ongoing differences in interpretation regarding moon sighting within parts of the Muslim community.

By Abubakar Idris 

As promised in an earlier piece with the same title, published by The Daily Reality [Islam and Conservation of Natural Resources (I)], this sequel centres on certain Islamic concepts that promote environmental stewardship and the sustainable use of natural resources. To refresh our minds, the previous article established that Islam recognises humanity as stewards (khulafa, singular khalifa) of the Earth. And as argued, the stewardship is a position that comes with responsibility and accountability (Qur’an 10:14, 33:72, 6:165). 

Going into specifics, this article discusses frameworks that guide the protection, management, and wise use of forests, water bodies, and their derivatives. While modern environmental discourse often searches for new approaches – such for example as; the faulted Holistic Management by Allan Savory, and the now seemingly-promising Assisted Natural Regeneration (ANR) – the principles of Hima (protected areas), Waqf (endowment), and Israf (prohibition of wastefulness) have long been established within Islam as practical measures of conservation for what now counts more than fourteen hundred years. This paper explains.

Say it in Arabic and it’s a new term all together; say its English equivalent and everybody [I can say] knows exactly what it stands for. Hima. A designated protected area in which resource exploitation is restricted or prohibited to ensure sustainability is one of the earliest environmental conservation practices in Islamic civilisation. National Parks or Game Reserves probably came to mind. That, partly, is what it is. 

The Prophet Muhammad (PBUH) himself implemented this system, declaring certain lands off-limits for private use to preserve their ecological balance. For example, the Prophet, in his wisdom, restricted access to certain grazing lands for public welfare (Abu Dawud, Hadith 3061). Ibn Taymiyyah (1984) emphasised that Hima reflects the principle of hifz al-mawarid (resource preservation) to ensure that communities use natural resources responsibly. This was not an arbitrary decision; it was an application of the trust (Amana) that mankind was given over the Earth (Qur’an 33:72). 

In some parts of Northern Nigeria, where I know better, similar traditional conservation practices still exist, even if not under the name Hima. After all, this system is not much different from modern-day protected areas or wildlife reserves. Yankari. Sumo. Gashaka-Gumti. Maladumba.

There is an argument that the Prophet preached the conservation of nature because he lived on the desert Arabian Peninsula. Interestingly, however, elements of Hima can be found in Nigeria’s traditional conservation practices, such as the Osun-Osogbo Sacred Grove, where land and water bodies are protected through customary religious and cultural laws (Adeogun, 2017). Such parallels are only set to reinforce the compatibility of Islamic conservation ethics with indigenous African traditions. And, if you like scientific practices as we know them today. 

Hima may be the leader, but not the only player. There is the concept of Waqf – charitable endowment – which is another major player with a vital role in conservation. Depending on how one chooses to see it, waqf allows individuals or institutions to dedicate land, water sources, or other resources for communal benefit in perpetuity. Historically, Waqf-funded public wells, orchards, and grazing lands have supported sustainable agriculture in Muslim societies (Kahf, 1995). Usman and the Ruman Well. Khalid and his oh-my-God shield. The list is long… 

In Nigeria, the practice of Waqf has been used in various forms, including the Sultan of Sokoto’s endowment initiatives for agricultural development (Abdullahi, 2018). No doubt, a revival of Waqf-based conservation efforts could support modern environmental sustainability programs. Instead of waiting for external interventions from what the Nigerian writer Chimamanda described as a “white kind foreigner”, communities can take responsibility for their environment by dedicating land as protected areas, ensuring it remains useful for generations to come.

Meanwhile, Islam strictly forbids wastefulness under the principle of Israf. The Qur’an warns: “Eat and drink, but do not waste. Indeed, He (Allah) does not love those who waste” (Qur’an 7:31). This principle extends beyond food consumption to all natural resources. The Prophet (PBUH) reinforced this in his teachings, stating: “Do not waste water, even if you are by a flowing river” (Sunan Ibn Majah, Hadith 425).

Modern environmental crises – deforestation, pollution, and climate change – can be linked to excessive resource exploitation and wastefulness. Meanwhile, Islam’s stance on Israf stresses, again and again, the need for moderation, a lesson that remains relevant in contemporary sustainability discourse. In fact, Islam not only encourages conservation – it actively condemns wastefulness. 

As if that were not enough, Islamic economic frameworks such as ‘Ushr and Zakat also contribute to conservation. ‘Ushr, a 10% tithe on agricultural produce, serves as an incentive for sustainable farming, discouraging over-extraction of soil nutrients (Kahf, 1995). Similarly, Zakat – an obligatory charity levied on wealth – can be directed toward environmental protection projects, such as afforestation and water conservation initiatives (Ibn Rushd, 2005).

If properly implemented today, these principles could provide an Islamic framework for addressing environmental challenges. In terms of sustainability, societies can address both environmental and economic challenges by aligning with the Qur’anic injunction: “And do not cause corruption upon the Earth after its reformation” (Qur’an 7:56).

Deducible from the argument presented in this short note, it does not require much argument to establish that Islam not only supports environmental conservation but also provides a structured approach to it. With comprehensive environmental ethics that integrate faith with practical conservation strategies through concepts such as Hima, Waqf, Israf, ‘Ushr, and Zakat, one staggering fact holds: protecting our environment and natural resources is a divine responsibility and not just a Western-imposed modern practice of sustainability. Like the figurative Hausas have it: “Tun kafin ayi daran aka yi kwandi”. 

Therefore, with climate change and environmental degradation intensifying, the question is whether we will take these lessons seriously or continue to ignore them as environmental crises escalate. Either way, the Qur’an is unequivocal: “Indeed, Allah does not change the condition of a people until they change what is in themselves” (Qur’an 13:11).

* Years attached to the cited sources are for the English translations consulted.

Abubakar Idris [Misau], a Forestry and Wildlife graduate from University of Maiduguri, writes from Akure, Ondo State. He can be reached through: abubakaridrismisau@gmail.com | +2349030178211.

By Isyaka Laminu Badamasi

As Muslims, we are encouraged to support the vulnerable among us during the holy month of Ramadan, as acts of charity during this sacred period are multiplied in reward. Ramadan is a time devoted to ibadah (worship), compassion, and the pursuit of spiritual salvation. Both the Qur’an and the Hadith emphasise the importance of helping those in need, particularly during this blessed month.

Zakat, by its very concept, is an Islamic strategy for poverty alleviation and empowerment. It is designed to enhance economic well-being, improve livelihoods, significantly reduce the number of people living in poverty, and strategically increase the number of economically independent individuals. If this divine system is fully adopted and properly incorporated into our socio-economic structures, it can pave the way for a more prosperous, stable, and secure society. This principle is well supported by Islamic teachings, and more information can be obtained from the Zakat and Endowment Units within Shariah Commissions across Muslim-majority states.

As an observer—and someone who has had the opportunity to relate and work with people who serve as members of committees distributing Ramadan palliatives, Sadaqat, Zakat and other palliative programs —a thought often comes to mind during these exercises. The distribution packages usually target vulnerable individuals such as orphans, widows, persons with disabilities, the elderly, internally displaced persons, and those struggling to survive amid the multidimensional poverty affecting many communities in this part of the world.

While this gesture is noble and commendable, I strongly believe that some of these beneficiaries, with the right support, could become economically self-reliant and eventually leave the long queues for palliative collections—queues that, in some unfortunate cases, have even led to injuries or deaths. We can all remember the stampedes during palliative distributions across the country. 

Considering the hundreds of millions, or even billions, of Naira spent annually on Ramadan palliatives by wealthy individuals, corporate organisations, politicians, and governments — which is commendable and should be sustained — it may be worthwhile to redirect part of these resources, or allocate a specific portion toward empowerment initiatives.

For example, a modest sum of N10,000 or N20,000 can be enough to help some women start small income-generating activities. Interestingly, many of the food packages distributed during Ramadan or other palliative programs are often worth more than that amount. (I am not referring to those sharing cooked food or smaller packages) If such resources or separate allocation were converted into empowerment opportunities, they could promote sustainable development rather than temporary relief through the routine distribution of food items. Many professional entrepreneurs and social workers can attest to the long-term benefits of such an approach.

At Initiatives for Sustainable Development (I4SD), we are preparing to pilot this strategy by supporting a small group of vulnerable women through green-skills economic empowerment programs. Our aim is to create a practical model that Governments, philanthropists, corporate organisations, NGOs, and well-meaning individuals can replicate. We welcome professional support, partnerships, and collaboration to help actualise this vision for a more sustainable future—one filled with dignity, happiness, and social tranquillity.

ALLAH YA karbi ibadun mu, amin.

Isyaka Laminu Badamasi wrote via makwalla82@gmail.com.

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.