Islam

Kano Ulama Coalition Calls for Peaceful Politics, Cautions Youths Against Political Violence

By Muhammad Abubakar

The Coalition of Ulama and Islamic Organisations in Kano State has expressed concern over rising political tension in Kano State, warning that the increasing use of inflammatory language and politically motivated violence could threaten peace and stability in the state.

In a statement issued on Wednesday, the coalition condemned recent incidents linked to political activities and urged politicians and their supporters to avoid actions capable of inciting unrest.

The group said the growing trend of insults, intimidation, and provocation in the political space was disturbing and inconsistent with the values of peace and mutual respect long associated with Kano.

The coalition also cautioned youths against allowing themselves to be used as tools for violence by desperate politicians, urging them instead to uphold law and order. It called on political leaders to embrace issue-based engagement and conduct their activities responsibly in the interest of public peace.

The statement, signed by the coalition’s secretary, Saidu Ahmad Dukawa, prayed for continued peace and unity in Kano State and urged residents to remain calm and law-abiding.

The Qur’an: The Blessed Book

By Amina Abubakar Fugura

As Muslims, we believe that the Qur’an is the final and most sacred book revealed by Allah to humanity. It is a book of guidance, light, and healing, and it serves as a source of mercy and wisdom for all believers. In this article, we will explore the significance of the Qur’an and its importance in the lives of Muslims.

The Qur’an is described in the Holy Book itself as a guidance, light, and a cure for what is in the breasts of men. It is a book that provides solutions to all the problems that humanity faces, and it offers guidance on how to live a righteous and virtuous life. The Qur’an is also a source of comfort and solace, providing reassurance and hope to those who are facing difficulties and challenges.

As Muslims, we believe that the Qur’an is the word of Allah, revealed to the Prophet Muhammad (peace be upon him) through the angel Gabriel. It is a book that has been preserved in its original form, and it remains a source of inspiration and guidance for millions of people around the world.

The importance of the Qur’an cannot be overstated. It is a book that provides guidance on all aspects of life, from the simplest matters of personal hygiene to the most complex issues of international relations. It is a book that teaches us how to live in harmony with ourselves, with others, and with the natural world.

In addition to its spiritual significance, the Qur’an is also a book of great literary and historical importance. It is a book that has shaped the course of human history, inspiring countless generations of scholars, scientists, philosophers, and artists.

In conclusion, the Qur’an is a blessed book that provides guidance, light, and healing to all who read it. It is a book that has been preserved in its original form, and it remains a source of inspiration and guidance for millions of people around the world. As Muslims, we are encouraged to read and reflect on the Qur’an, and to follow its teachings in our daily lives. By doing so, we can gain a deeper understanding of the world and our place in it, and we can live a life that is guided by the principles of justice, compassion, and mercy.

Amina Abubakar Fugura, Department of Mass Communication, University of Maiduguri.

Decadence and Downfall: The Story of the Ultimate Party

By Saifullahi Attahir

History has repeatedly shown us that when rulers or elites indulge in throwing ultimate parties, they are usually sealing their fate. This universal rule is applied not only to dictators but also to empires, organisations, business leaders, athletes, celebrities, and even individuals who reach a climax in their trajectories without the ever-useful self-restraint.

Examples of these parables can be found even in the holy scriptures. Qarun is a brother of Prophet Moses, whom God blessed with so much worldly endowment that people living around him watch in awe. It was reported that many of his kinsmen were openly praying to be blessed as Qarun was. To them, Qarun was a role model, a success, and someone to emulate. 

Qarun’s story was a typical grass-to-grace story we often hear. At the beginning, a humble soul, spendthrift, calculative, hungry and ambitious for success. He left no stone unturned, had no time to even count his fortune, and was always on the lookout for more until he later ‘made it’.

He later started throwing lavish parties, erecting large buildings with so many rooms that he wouldn’t occupy, and amassing fleets of beautiful horses not for war, domestic use or trade. It was reported that the keys alone to Qarun’s treasury were so many that people couldn’t even carry them!

And what of the things inside those stores, of gold, ornaments, and precious metals? Qarun was admonished by his people to express gratitude for the benevolence through giving alms to the less privileged. He famously stated that it was his handiwork, his tactics, and his spendthrift ways (in today’s world, his financial intelligence) that helped him become wealthy. Qarun sealed his fatal fate with those words; he drowned!

Founders of any kingdom or empire usually begin as brave warriors or loyal servants who earn the respect and love of their masters, then become part of the empire and, within a few centuries, become kings themselves. Throughout these transformative years, you would find them humble, hardworking, disciplined, and considerate, until the hard-worn ancestors passed away and the bounty passed to their progeny, who were neither aware of nor shared in the initial struggles, thinking they deserved it. It was those later kings who would build extravagant palaces with magnificent walls, not as protection but for the sake of beauty and elegance.

The early pharaohs of Egypt were not as haughty and arrogant as the pharaoh whom the prophet Moses fought. The last pharaoh feels so high of himself that he declared himself the sovereign being worthy of worship in the land. The magnificent pyramids built in Egypt alone could signify the level of cruelty slaves were subjected to and the grand mania behind erecting them. That was their ultimate party.

The sixteenth-century Brits (Englishmen) were so brave, energetic, curious, prodigious, and ambitious that they set out to conquer almost half of the world, from Asia to Africa to India to the Americas. They spread their influence, civilisation, and language to every nook and cranny of the world. Astonishingly, several decades of the British Empire were led by women like Queen Elizabeth I and Queen Victoria. It was during the reign of Her Majesty Queen Victoria that Britain reached its peak.

At the beginning of their campaigns, they were just merchants, explorers, and missionaries. They were later partners before transforming into cruel colonial rulers, subjugating human beings into serfdom and slavery. It was during the early 19th century that Queen Victoria decided to host a lavish party in India, inviting delegates from every colony: Asians, Africans, Arabs, Indians, and Caucasians. The Durbar was so magnificent that only watching the video (on YouTube) could give you a sense of the congregation. Every culture was represented, and performances were made. 

What was wasted during these festivities was enough to ruin the economy of a continent. Those extravaganzas, the subjugation of people into labour, and unnecessary wars were later to seal the fate of the British Empire. The colonists were dismantled into sovereign nations, and finally, the sun set for Britain.

Before the 1979 Islamic revolution, Iran was under a monarchy led by Shah Reza Pahlavi, who inherited the throne from his father in the 1920s. Between those years, thanks to the discovery of oil and his alliance with Western countries, the Shah transformed himself into a world-class political figure and a strong voice in the Middle East. Although a Muslim, he became so delusional that he dreamt of converting Iran into its former Persian Empire with all its anti-Islamic elegance. 

This automatically put him in constant conflict with the religious establishment of Iran, especially the Islamic clerics led by the pious, ascetic, and reserved Ayatollah Ruhollah Khomeini.

The level of enmity was so high that neither side was willing to give way until, finally, Khomeini fled to France as an exile. Despite Khomeini’s absence, he continued to preach to the Iranians, especially the youth, university students, and the less privileged masses who became his adherents.

In the 1970s, the Shah decided to throw a grand party in Iran to commemorate not only his anniversary but also the 2000-year anniversary of the Persian Pagan Empire. He coronated himself as ‘Shah of Shahs’ (King of Kings). The party was attended by thousands, including kings, prime ministers, presidents, heads of state, mistresses, business moguls and technocrats. Later analysis shows how that singular event almost threw Iran into debt despite its oil endowment.

That sealed the fate of Shah Reza Pahlavi, for a few months later, Iranian youths staged an uprising, culminating in the Islamic Revolution that brought Ayatollah Khomeini (the very person Pahlavi had sent into exile) to power.

 Similar stories can be narrated of Adolf Hitler’s rise to power and his expansionist, megalomaniac agenda, seeing himself as the Führer and Saviour of the German Reich, until he sealed his fate by mistakenly invading Russia and Poland and at the same time fighting several forces of France and the United Kingdom. The allied forces were rescued by the rising superpower of that time, the United States of America.

General Yakubu Gowon was in power from 1966 to 1975, the longest-serving military head of state. His period witnessed a surge in oil income never seen before in Nigeria, and even the government doesn’t know what to do with the sweet oil money. The Federal Government undertakes unnecessary construction and white-elephant projects just to get rid of the irritating money. 

Workers get unnecessary pay rises (Udoji salary award) without additional productivity. The General Yakubu Gowon government decided to sponsor a FESTAC celebration event in 1975, which cost a huge sum of money, throwing Nigeria into debt despite oil income. We didn’t wisely invest and save for the rainy days.

That sealed the fate of innocent and peace-loving General Yakubu Gowon. He was overthrown in a palace coup led by young officers, introducing the no-nonsense, disciplinarian Murtala Ramat. The rest was history….So watch out when you are sealing your fate by throwing the ultimate party!

Saifullahi Attahir is the President of the National Association of Jigawa State Medical Students (NAJIMS) National Body. He wrote this piece from the Rasheed Shekoni Federal University Teaching Hospital, Dutse, via saifullahiattahir93@gmail.com.

Carlson Weighs In on Trump’s AI Jesus Image Row, Says Muslims Love Jesus

By Muhammad Abubakar

Renowned American commentator and podcaster Tucker Carlson has ignited debate after saying, “the people in charge don’t want you to know this, but Muslims love Jesus,” amid tensions involving Donald Trump and Pope Leo XIV.

The remark followed controversy over an AI-generated image shared by Trump on Truth Social, showing him in attire associated with Jesus Christ.

Carlson’s comment drew mixed reactions online, with some noting that Islam indeed reveres Jesus as a prophet, while others questioned the timing and context of his statement.

Recall that President Trump called Carlson low IQ, among other abuses, as the two former allies fall apart, especially because of the US-Israel war on Iran and US foreign policy towards Iran.

As of the time of this report, Trump has yet to respond to Carlson’s recent post on Jesus and Muslims.

SCSN Disowns Viral Claims on INEC Chairman, Restates Position

By Muhammad Abubakar

The Supreme Council for Shariah in Nigeria (SCSN) on Monday disowned viral social media reports alleging that it had directed Muslims to embark on prayers for the removal of the Chairman of the Independent National Electoral Commission (INEC), describing the claims as false and provocative.

In a strongly worded press statement, the Council said the reports, traced to anonymous and unofficial online platforms, were “misleading and unsubstantiated,” warning that they could incite tension and draw the organisation into partisan politics.

“At no time did the Council issue any such directive or threat regarding the conduct of elections,” the statement said.

Reaffirming its non-partisan stance, the SCSN said it remains committed to justice, equity, and peaceful coexistence and will not be used for political manipulation.

However, the Council restated its earlier position that the INEC Chairman should either resign or be removed from office, citing concerns over what it described as prejudicial dispositions against Islam and Muslims. It maintained that its stance was rooted in the need for neutrality and integrity in public office.

The Council urged the public and the media to disregard unofficial statements and rely only on its authorised communication channels.

The statement was signed by the Secretary General, Malam Nafi’u Baba-Ahmad, and issued on April 13, 2026.

Yamal Slams “Racist” Chant After Spain–Egypt Stalemate

By Muhammad Abubakar

Lamine Yamal has condemned what he described as a “racist” and “intolerable” chant heard during a 0–0 draw between Spain and Egypt, warning that discrimination remains entrenched in football culture.

The teenager took to social media shortly after the match, identifying himself as a Muslim and criticising supporters who chanted “the one who doesn’t boo is Muslim” inside the stadium. While noting the chant may have been aimed at opposing fans, Yamal said intent did not lessen its impact.

“As a Muslim, it doesn’t stop being a lack of respect and something intolerable,” he wrote, adding that using religion as a joke “makes you look ignorant and racist.”

The remarks quickly drew attention across the football world, with anti-discrimination advocates pointing to the incident as further evidence of the persistence of abuse in the game. Despite repeated campaigns led by FIFA and UEFA, discriminatory chanting—whether based on race, religion, or nationality—continues to surface in stadiums.

Analysts say religion-based taunts are often trivialised as fan rivalry but can reinforce exclusion and hostility, particularly toward minority players. Yamal’s intervention reflects a growing willingness among high-profile footballers to publicly challenge such behaviour.

He ended his message by thanking fans who supported the team and looking ahead to future competitions, including the FIFA World Cup.

The incident adds to mounting pressure on football authorities to strengthen enforcement measures and ensure stadiums are safe and respectful spaces for all players and supporters.

Tinubu Urges Nigerian Muslims To Pray For Peace, Unity During Eid-el-Fitr

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.

Sokoto Cleric Defies Official Eid Date, Holds Prayer Early

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.

Islam and Conservation of Natural Resources (II)

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.

Turning Ramadan palliatives into empowerment packages

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.