Islam

By Alkasim Harisu Alkasim

It took me a while to make up my to write on the embattled Abduljabbar Nasiru Kabara owing to the gruesome nature of what he has done. The misfortune still disturbs me. This controversial pseudointellectual prides himself on acquiring and accumulating an unmatched Islamic scholarship. He also boasts remarkable erudition and impressive oratory. But those who know him inside and out cannot be easily misled into believing this. In short, he fakes in-depth Islamic knowledge. Funnily enough, thanks to his persistent demand for a debate, the little braggart was granted his request. Abduljabbar has been blowing his own trumpet for as long as one can recall. He also despises the scholarship of the Kano ulema. He did not quit his prideful ways even when under house arrest.

In his wildest dreams, his scholarship surpasses that of everyone in the whole of Africa. He once boasted about knowing the Arabic language like the back of his hand and that nobody knows the language as he does in the African continent. He also claims super excelling in learnedness, hotshot scholar Nasiruddeenil Albani in the science of hadith – a field in which he had made a name for himself.

Abduljabbar also thinks he outclasses the Sheikhs Usaimin and his tutor, Bn Baz, in jurisprudence. Overall, he bests all the scholars that ever lived. As a wishful thinker, he wishes to renounce the traditions of the last Prophet. He means to cleanse prophetic traditions of impurities. But I don’t know the clearing up he is giving them. Because for a long, scholars have already worked on them. They have classified the authentic and the sound traditions and discriminated between the acceptable and the unacceptable traditions.

Abduljabbar is a charlatan aspiring to falsify ahadith. He considers any hadith his feeble mind fails to understand as a whopping lie against the Prophet. Shockingly, he judges Islamic rulings in line with his understanding – whichever he fails to comprehend, he, without much ado, invalidates. As a wish fulfiller, he describes Al-Bukhari as a concocter of traditions and a liar. He equates himself with Al-Bukhari and sometimes asserts that he is not even the match of this otherworldly scholar whose book has been prized as the second most authentic compendium after the Holy Qur’an (See Assuyudi’s Alfiyyatul Hadith and, AnNawawi’s Tadribur Rawi). This ill-intentioned fraud fakes profound knowledge. He is also a scatterbrain. Because he quickly forgets what he says, what transpires in court sessions, illustrates this. When given a chance to rack his brain, he can never remember what he had said in the past. I can remember listening to him contradicting himself and denying utterances he once made.

Abduljabbar’s denouncing some traditions in Sahih Al-Bukhari as false is hair-raising. He bragged about burning the midnight oil, reading and writing. This had become commonplace until the erudite hadith scientist Dr Sani Rijiyar Lemu revealed to the teeming public the sources from which he obtained his information. The hadith guru unveiled that Abduljabbar often copied the exact words of the scholars he plagiarised.

I could not help wondering how Abduljabbar keeps exaggerating his spending all night researching. The crooked pseudo-scholar did nothing but “copy and paste” in academic jargon. The deceitful Abduljabbar professionalises in plagiarism. Often, he ignorantly or knowingly plagiarises the works of occidentalism-inclined scholars and other orientalists. His concocted ideas and those of the Shiites are through and through worlds apart. A Shiite came out to deny ties with him not long ago. This had occurred a short while before that hot debate featured.

I was delighted at the news of the Mukabala. But my happiness prematurely died when the crude debater failed to prove himself and carry his points. The Mukabala demonstrated his utter incompetence all the more. On that day, he enormously flopped. He kept repeating himself and flip-flopping. He is used to switching to irrelevant topics whenever he runs out of ideas or feels slightly caught out. His Mukabala with the well-read and retentive Sheikh, Alkasim Umar Jibril Hotoro, exemplifies this. Fortunately, the one organised by the Kano State Government caused his empty boasts to run down. Surprisingly, he sweated all over in an air-conditioned room. “Mara gaskiya ko a A.C gumi yake” (loosely translates as the liar will sweat even in an air-conditioned room). This proverb is a remake of the familiar one, which reads, “Mara gaskiya ko a ruwa gumi yake” (the liar sweats even in water).

To defend his failure to speak for his views, Abduljabbar shamelessly said that the timeframe he was given to reply to questions was not enough. He said he could not clarify questions he took years discussing. He has forgotten, like the forgetful he has always been, that he often said he could answer any question when he awakens from a deep sleep. More so, as stated earlier, Abduljabbar bragged that even Albani, Bin Baaz and Ibn Taymiyyah could never catch him. Why the boast!

Look at the budding scholars that defeated him on that day. As a result, some of his fanatics parted company with him by calling it quits with his teachings. Finally, a person came out to declare his verdict in an audio clip. He bitterly regretted his keeping this Tartuffian scholar company. He announced that he had been with the fake scholar since his teaching one of his error-ridden books titled Asa Musa held at Gadon Kaya. When I read this book around 2015, as a budding student of hadith, I found unpardonable mistakes unexpected for a young student of hadith, let alone a guru. Even a toddler student of hadith could not make such enormously uncountable errors. Abduljabbar is not conversant with hadith jargon.

Alkasim Harisu Alkasim wrote from Kano via alkasabba10@gmail.com.

At a time when ignorance reigns 

When human’s soul lost its sense

Amidst Banu Hashim emerged a light

Which illuminations light the earth 

He led the Beduins on the right path

To save them from God’s wrath 

He was sent to the whole of humanity

To be the doctor of the heart and mind

I envy the cloud above his head 

Which followed and gave him shade

I envy the disciples that learnt from him

They learnt the Qur’an directly from him

I envy the soldiers that went on Jihad

For if I were there, I would work hard

I envy the eye that stared at his face 

It’s the most handsome of the Human race

I envy the she-camel that led his Mi’irage

For it was very great a voyage

I envy the spider that sprong its web

Which appeared to the foes as a cobweb

I envy the cup that gave him drink

For it fed his tongue, the truthful ink

I envy those that smelled his scent 

For his body emanated smell; fragrant

I envy the pot that cooked him food

Not excluding the recipes and firewood

He is Muhammad, the chosen one

He is Ahmad; the praised one

Those are the few I can mention

For his blessings have no dimension

Written by

Hussain Abdullahi,

©Avicenna

By Anna Mohr

The movie, There is a way, directed by Falalu A. Dorayi and produced by Abba El-Mustapha, is a simple but effective feel-good movie retelling popular tropes and stories in a predictable but heartwarming way. Following the recipe of Shakespearean dramatics and clichéd Disney movies in the 2000s, such as Cinderella Story or High School Musical, it easily can stand on its own while also covering issues of the Hausa society and giving insights into its culture – an entertaining and so sweet movie you can taste the sugar on your lips.

Isham is a middle-class university student with a pure heart who wants to get his degree through hard work. He falls high over heels for Fadilla, the daughter of a wealthy businessman. The two desperately want to be together but must face several problems threatening to destroy their relationship.

There is a Way was the first Hausa movie I watched, and although the story has already been told a thousand times, I easily became invested with it. Even though I rarely watch romantic movies, I have a soft spot for them. The quality of the film is fitting to the story itself: simple but refreshing. Please, do not expect finesse camerawork or outstanding dialogues – you will surely be disappointed. But the blunt storytelling is made up of dramatics that can easily compete with those of the Bollywood film industry.

The movie itself is certainly no piece of art. It is amateurishly made: the camera is wiggling, and the lighter colours in the scenes are sometimes glaring and unnatural. At the same time, the movie uses effects such as slow-motion, certain scenes are muted to create tension and dramatic music is played in between.

The story itself is predictable as typical for a romantic movie and has similarities to our Western fairy tales and Elizabethan or ancient love stories: Man meets a woman and falls in love at first sight, but their love is doomed, and they have to face challenges before being together. Also, the poor protagonist and his rich-born love interest are no rarity in this genre. Another aspect I recognized in the film is the flat characters: We have a pure-hearted hero who cannot do wrong. But instead, tragedy happens to him, and his pureness is challenged. I found that quite wasted because characters are made to make mistakes. They can only grow when they do wrong and when they fail. There is a sense of relatedness that I miss.

The characters themselves are introduced in simplicity. When Fadilla’s parents appear on screen, they are introduced with “Hello Mum” and “Hello Dad”, which is blunt and unimaginative to share the family ties with the viewer. The dialogues are just as direct. The movie is in English, and there is no dubbing involved, meaning that Hausa people speak a language that is not their own. That includes that the dialogues are often wooden and lacking finesse. “I will tell you the secret of …” is just one example of the movie’s very direct way of communication, and I daresay that it would have been more natural if the characters had spoken in their own language. The English script has some sentences that are generally not used, leading to many exaggerated dialogues. For example, “you harbour a criminal” when Isham is accused of cheating in an exam.

So, why do I like this movie?

Easy: Because it has charm. It is charming how Isham and Fadilla are swooning about each other. How they tell each other Shakespearean confessions of undyeable love as if they just teleported into one of his sonnets; how they are the embodiment of a Greek tragedy, a Hausa variant of Romeo and Juliet; how the world is joined against them, but they are still standing side by side.

Viewing the Hausa society and culture in the movie is also fascinating. When watching it, you may recognize that male and female characters are never touching each other – not mother and son, not father and daughter, nor the lovers. In addition, women are wearing scarves – hijabs – around their heads, so you cannot see their hair.

Another interesting fact is the mention of Allah instead of God, which I needed some time to get used to the first time I watched the movie. Also, certain issues are discussed: For example, the gap between poor and rich, the importance of education and the problem of corruption and blackmailing at university. These aspects convey the information I would not find out otherwise and give more insights than any textbook in school.

To put it all together, the movie is a people pleaser. You can easily be invested in the plot and follow the relationship between Isham and Fadilla, although the story itself is simple and predictable. At the same time, there are interesting aspects of culture and society. So, I recommend watching it!

Anna Mohr studies at the University of Cologne, Germany. She can be reached via amohr9@smail.uni-koeln.de.

By Hassan Idris

It’s quite important to demystify the fact that in the festivity of the Eid festival, which is a religious celebration amongst Muslims all over the world, there is quite a lot of sociologically significant display, which demands sociological explanations and outlooks. Religious festivals such as Eid hold greater importance to sociologists like Emile Durkheim (1858-1917). He developed a widely used theory for explaining what holds society and social groups together through his study of religion. He identified core aspects of religious structure and participation that sociologists today apply to the study of society in its entirety.

This includes the role of religious festivals and rituals in bringing about social cohesion, social solidarity and people together around shared practices and values. It also comprises ways that participation in religious festivals and rituals reaffirms shared values and thus reaffirms and strengthens the social bonds between people and the experience of “collective effervescence,” in which people tend to share in feelings of excitement and are unified in the experience of participating in religious festivals and rituals together. The Eid festival, an Islamic holiday celebrated by many Muslims as a religious holiday with religious rituals, values, and relationships, is one of them.

Thus, Durkheim defined religion as a“unified system of beliefs and practices relative to sacred things. Sacred to him meant extraordinary—something that inspired wonder and that seemed connected to the concept of “the divine.” He argued that“religion happens” in society when there is a separation between the profane (ordinary life) and the sacred. A rock, for example, isn’t sacred or profane as it exists. But if someone makes it into a headstone, or another person uses it for landscaping, it takes on different meanings—one sacred, one profane. Durkheim, who’s generally considered the first sociologist to have analyzed religion regarding its societal impact, believed that religion is about community. It binds people together (social cohesion), promotes behaviour consistency (social control), and offers strength during life’s transitions and tragedies (meaning and purpose).

With the applicability of the methodology of natural science to the study of society, Durkheim held that the source of religion and morality is the collective mindset of society and that the cohesive bonds of social order result from common values in a society. He contended that these values need to be maintained to maintain social stability, to which explanations of Durkheim on the importance and functionality of religion would be used to explain and understand the religious Eid festivals celebrated by all the Muslims in the world.

However, the word “Eid” means festival or feast. Therefore, it depicts the event that is being celebrated. Muslims celebrate two types of Eid yearly following two significant acts of worship. The first is called “Eid Al-Fitr”, which means “the fast-breaking Festival” celebrated after fasting the entire month of Ramadan. The second, known as “Eid-ul-Adha,” meaning “the festival of sacrifice which is celebrated immediately upon the completion of Hajj, the annual pilgrimage to Mecca. The Eid Al-Adha entails going for a pilgrimage to Mecca performed by millions of Muslims simultaneously once a year. Through Eid Al-Adha, the sacrifice Abraham was willing to make to God and the mercy God had upon him becomes celebrated and manifested.

Muslims celebrate the day by sacrificing a sheep or so and sharing it not just with family and friends but also with the less privileged. This celebration lasts four days, beginning the day after the completion of Hajj. The celebration of Eid Al-Fitr lasts one day, starting with the sighting of the new moon, which marks the end of the Islamic month of Ramadan and the beginning of the following month. During Ramadan, Muslims fast to purify themselves and get closer to God. Ramadan is like a retreat, a time to step aside worldly worries, focus on spirituality, and improve connections with the one who gave them life and blessings.

After going through a long spiritual retreat for a maximum of 29 to 30 days, it is only logical that a feast is held to mark the end of the month. This is what Eid Al-Fitr is all about. Like Ramadan, Eid Al-Fitr begins with the first sighting of the new moon, so most of the time, Muslims have to wait until the night before Eid to verify its date. If the new moon is not visible, the month lasts 30 days. The date changes annually on the Gregorian calendar and varies from country to country, depending on geographical location.

Though, in declaring the start of Eid, Muslim-majority countries depend on the testimonies of local moon sighters. The Judicial High Court then decides if Eid has arrived. When the sighting has been verified, Eid is declared on television, radio stations and mosques. The celebration of Eid Al-Fitr lasts one day, starting with the sighting of the new moon, which marks the end of the Islamic month of Ramadan and the beginning of the following month.

The first Eid Al-Fitr was celebrated in 624 CE by the Prophet Muhammad (PBUH) and his companions after their victory in the battle of Badar, a turning point in the prophets’ struggle with his opponents among the Quraish in Mecca during the early days of Islam. Inasmuch as all Muslims celebrate the festival, there are many doctrines and ways of celebrating it which are sociological and are of paramount interest and importance to sociologists and Anthropologists. However, the traditions of Eid Al-Fitr entail ‘Sawm’ ( fast), which is the practice of fasting during the holy month of Ramadan and is one of the five pillars of Islam.

Muslims believe that during Ramadan, the Qur’an text was revealed to the Prophet Muhammad (S.A.W). Muslims celebrate Eid Al-Fitr with “Salat Al Eid” (Eid prayers). There is no audible call to prayer for the Eid prayers. Muslims will gather in mosques or open spaces and offer two units of prayer–called “Rakat”. The prayers are followed by a sermon, in which the Imam asks for forgiveness, mercy, and peace for every being worldwide.

To further bolster the sociological social solidarity and love in Islam, which clarifies Durkheim’s postulation, the other key element of the Eid festival is giving money to the poor alias ‘Zakat al-Fitr’, sending Eid greetings and feasting with families. For many Muslims, Eid al-Fitr is a festival to show gratitude to Allah for the help and strength he gave them throughout the month of Ramadan to help them practice self-control. The phrase commonly used by Muslims as a greeting on this day is “Eid Mubarak”, which is Arabic for ‘blessed festival’.

Muslims begin Eid with the observance of the Eid congregational prayer, sometimes in the mosque but usually in an outdoor location. Before going for the Eid prayer, it’s encouraged to take a bath, wear the most befitting clothes, and look dignified for the celebration. On the way to the Eid Prayer, Muslims recite the words: Allah is great, Allah is great, Allah is great. There is no other God but Allah. Allah is great; Allah is great. To him belongs all praise. And after the Eid prayer, people gather to feast with their families and friends, where they get to savour the taste of various dishes.

Some even travel to their hometowns or home countries to celebrate with their extended families and rekindle the bond of kinship. There is a rich tradition of gift exchange during Eid. For example, it is customary to gift new clothes and shoes to children in Nigeria. Sometimes, the children receive money to buy sweets and snacks to enjoy with their friends and cousins. In western countries, however, children receive gifts instead of cash, and parents decorate their homes to create a mood of excitement for the family.

Finally, Eid is meant to celebrate the completion of spiritual duty and a time to bond and exchange hugs, kisses, and laughter with family, friends and the community. Each country has traditional foods, and sweets prepared ahead of Eid or on the morning of the first day. These foods range from special biscuits and bread to cakes and puddings. On the first day of Eid al-Fitr, voluntary fasting is not allowed as Muslims are encouraged to feast and celebrate the completion of a month of worship and abstinence from food.

Greetings for Eid also vary depending on the country and language. For instance, in Indonesia, Eid is called Lebaran, so Indonesians would say, “Selamat Lebaran”, which means Happy Eid. Other variations of Happy Eid are “Barka da Sallah” in Hausa, a Nigerian language. In addendum, with clothes being an essential marker of Eid, some people wear traditional clothes from their culture, while others pick out something new to wear. Eid is a time for every Muslim to share and express love, peace, and friendship worldwide and extend hands to their non-Muslim neighbours and friends during this festival.

Hassan Idris wrote from Kogi State via idrishassan035@gmail.com.

By Nasiru Manga

My dear mother, as pilgrims converge at Mount Arafat today, marking the climax of this year’s Hajj, I can’t help but shed tears, remembering that it was one of the lifetime ambitions you didn’t live to fulfil as you passed on precisely 155 days ago. Had you been alive and healthy, you could have been among the over one million pilgrims standing at the plain of Arafat today in observance of one of the five pillars of Islam that not every Muslim is lucky to perform.

I know you craved nothing in this world more than seeing yourself circumambulating the house of God, Kaaba al-Musharraf, in Makka and visiting the holy prophet of Islam (PBUH) in Madina. This informed my decision the first time I was blessed with fortune enough to sponsor your pilgrimage about three years ago.

I remember your reaction vividly when I broke the good news to you as I was seated a few meters away, facing you after you finished your Duha prayers one Saturday morning. Your face radiated with joy instantly upon hearing my plan, and for the first time in my life, I noticed tears of joy cascading down your cheeks despite your effort to stifle them. This image of you has kept flashing on my memory all these five months since you met your creator. I remember how you made me blush as you kept showering me with prayers and words of blessings as it was your wont in every little thing done to you.

We started all the necessary preparations for your Hajj. That was when I got to know your actual date of birth, as I had never discussed it with you before. You told me you were sixty-four and born on Sunday, the 7th day of Ramadan. So, using the Hijri converter, I arrived on 7th April 1957, the date we used in all your official documents to anticipate your lifting up to the holy land.

I remember how we had an animated conversation over the phone on the first day you started attending the weekly lessons organised for intending pilgrims in Dukku. You excitedly told me what transpired at the session in minute detail from the attendants, the number of lessons’ teachers and all each of them said, while I was keenly listening, interrupting you only for more clarification. However, we were disappointed when the organisers brought the session to an end a few weeks later. To our disappointment, we learned that there would be no hajj in 2020 due to Covid-19 pandemic restrictions in the world, including the Kingdom of Saudi Arabia, thereby upending your plan to fulfil your lifetime ambition of answering the call of Prophet Abraham (PBUH).

I remember your response when it was suggested that you perform Umrah, when the Kingdom of Saudi started relaxing its Covid-19 restrictions. You told me over the phone that I should allow God to decide. You insisted that it should be Hajj first before Umrah. And you added: “If Allah so will that I will be there, they will push me even in a wheelbarrow, but if it was already written in lauhul mahfuz that I will not perform hajj, there is nothing you can do about it”.

Your health condition started deteriorating during the Covid-19 imposed two-year hiatus from Hajj. You had been a hypertensive patient, a regular visitor to the Federal Teaching Hospital Gombe, but you were never on admission until barely six months before you departed us. And even during your on and off admissions to the hospital, you were hopeful that the restriction would soon be lifted, and you would witness this day on the mount of Arafat. In fact, it was why you agreed to be hospitalised after your grandchildren convinced you that you should take your treatment seriously for this important day.

When I last saw you on a hospital bed, along with my wife and your grandchildren, you looked frail and not the spirited and good-humoured Maama I knew who would tease her grandchildren lovingly. But despite your condition, you were conscious of time for five daily prayers. The following day when I visited you, I heard you complain in a barely audible and soft voice about how your granddaughter did not wake you up in time to observe Subh prayer. I take consolation like a soothing balm in knowing that, as a follower of Tijjaniyya Sufi order, your mouth was full of Azkaar when you were placed on a ventilator about an hour before you took your last breath on 2nd Rajab 1443 (4th February 2022) after Juma’at prayer. It was around 3 pm that I received an unforgettable call from my kid bro and your youngest child informing me of the inevitable.

It’s been five months since you left us, Maama, but we have yet to come to terms with the vacuum you created. It has left an ineffable deep void in our hearts. Now I feel down every morning I wake up. I cannot hear your voice over the phone; listen to your never-ending prayers for me until I cut off the call. Your prayer for me, which I believe catalyses my success, is what I miss greatly. Images of you kept flashing in my memory when I last set my foot in your room which was a source of comfort and joy to everyone around you, especially your grandchildren, who thronged it for the daily goodies you preserved for them. My last call with you was on Wednesday, two days before your death, when I informed you of having an additional grandson, and I remember how you teased the new child calling him Moɗadimbo since his elder brother was called Moodibbo.

You taught me in your words and deeds how I should be generous and a happy giver, believing that what I give out to others is what’s mine, not what I spend on myself. I also learned altruism from you, as you were always concerned about the well-being of others above yours. The first time I brought you some stuff, you shared almost everything in my presence. This taught me a lesson not to buy things for you alone: I had to include my stepmother and uncle’s wives.

I remembered when once I visited you and discovered that your fan was not working. After buying you a new one, you insisted I  should do the same for my stepmother as her own wasn’t functioning too. Any time I visited, you would remind me to see so and so person, and while on the phone, you would tell me to call and felicitate or commiserate with so and so person, and you would ask me the next day whether I carried out your command.

I often felt guilty for hiding some of my problems from you because of your extreme care and concern for me. However, this was out of my respect for you, too, as you became more affected by my problem than I do. Missing you now is a heartache that will never go away.

On this Arafat day, which you had been longing for, I pray to Almighty Allah to grant you al-Jannatul Firdaus and forgive your shortcomings.

Nasiru Manga wrote from Dukku, Gombe State, via nasman@gmail.com.

By Muhammad Sabiu

The National Hajj Commission of Nigeria (NAHCON) publicly apologized on Friday for its inability to transport 1,500 pilgrims for the 2022 Hajj.

Mrs Fatima Usara, the commission’s Assistant Director, Public Affairs Division, issued a statement on the unfortunate drama on Friday in Abuja.

She stated that there would be nine pilgrims from Bauchi, 91 from Plateau, and 700 from Kano State, who were supposedly travelling to the holy country.

Usara also expressed regret for the commission’s inability to transport an estimated 750 intending pilgrims from the Private Tour Operators sector.

She stated that the commission accepted responsibility for the hardships and disappointments experienced during outbound airlift operations to the Kingdom of Saudi Arabia by intending pilgrims for the 2022 Hajj.

Usara was quoted in the statement as saying, “Sadly, in spite of all efforts to transport all Nigerian intending pilgrims to Saudi Arabia for the 2022 Hajj, NAHCON was incapacitated in discharging this responsibility.

“Majorly due to last-minute setbacks that frustrated its plan to conclude transportation of pilgrims by June 27.

“Unfortunately, the chartered flights option that gave so much hope to NAHCON and the Private Tour Operators’ leadership also became a failure as their IBAN accounts failed accreditation by the respective authorities in Saudi Arabia.”

Meanwhile, a video of some aggrieved intending pilgrims who also didn’t make it to the 2022 Hajj has gone viral on social media, airing their grievances and cursing anyone who has a hand in their ordeal.

By Kabir Fagge Ali

Almajiri is a system of Islamic education practised primarily in Northern Nigeria. The term is also used to denote a person who is taught or undergoing learning within this system called “Almajiranci.”

Almajiri is derived from the Arabic “Al-Muhajjirun”, an “Emigrant” who migrates from his home to a particular Islamic school in the quest for knowledge.

Over the years, it has been a normal feature, a cultural norm to have seen children roaming the streets in certain parts of (mainly northern) Nigeria, all in the name of seeking Islamic Education through the system of Almajiri.

Before the arrival of British colonial masters, a system of education called ‘Tsangaya’ has since prevailed in the Kanem-Borno Empire. It was established as an organised and comprehensive education system for learning Islamic principles, values, jurisprudence and theology.

Established after madrasahs in other parts of the Muslim world, Tsangaya was primarily funded by the state. Islam traditionally encourages charity, so the community readily supported these Almajiri. In return, he (Almajiri) gives back to society through manual labour.

The system also produced the judges, clerks, and teachers who provided the colonial administration with the needed staff. The Almajiri schools provided the first set of colonial staff in Northern Nigeria.

The Colonial masters abolished state funding of Tsangaya, arguing that they were religious schools. “Karatun Boko”, western education was introduced and funded instead. With this loss of support, the system collapsed.

A 2014 UNICEF report put the number of Almajiri in Nigeria at 9.5 million, or 72 per cent of the country’s 13.2 million out-of-school children. Unfortunately, this is a disaster unfolding before our eyes, as some estimates claim that the number of out-of-school children in the country has risen past the 15 million mark, most of whom originated from the North.

Regrettably, the Almajiri culture has since outlived its purpose and has become a breeding ground for child begging and, in extreme cases, potential materials for recruitment into terrorist groups. Moreover, the pupils who were meant to be trained to become Islamic scholars have now had to struggle to cater for themselves, begging rather than learning under the watch and supervision of some semi-literate Quranic teachers or Mallams who themselves lacked the requisite financial and moral support. Hence, the system runs more as a means of survival rather than a way of life.

This is because the Qur’anic schools became hapless, unable to render any help. After all, the head of the school is not also financially stable. This ultimately leads him to enforce a rule that ensures the students get him food or money. The most annoying part is making it mandatory, as punishment is enforced on anyone who fails to turn in what is expected from him.

Deprived of a normal and decent upbringing, Almajiri children, usually little boys between the ages of 4 and 15, may have been direct products of polygamous marriage or broken homes or simply due to economic challenges that hit the family. They lack adequate family cover as children are sent out to the streets under the guise of Almajiri as soon as the family’s resources are overstretched.

The Almajiri grows up in the streets without their parents’ love, care, and guidance; his struggle for survival exposes him to abuse (homosexuality and paedophilia), used as a slave, brainwashed, and recruited for anti-social activities, and used for destructive and violent activities. This is the picture of the pitiful plight of an Almajiri child in Nigeria.

Additionally, Almajiri culture epitomises child abuse, social exclusion, and chronic poverty in all ramifications. Because the system is believed to be rooted in Islamic religion and Fulani cultural practices, many attempts to reverse the trend or end such abuse of humanity have always hit a brick wall.

The fact that Islamic teaching strongly forbids begging, except in exceptional circumstances, which include a man’s loss of properties or wealth in a disaster or when a man has loaned much of his money for the common good, such as bringing peace between two warring parties already proves that Almajiri system as it is being practised today is unIslamic. A child neglected by his parents is vulnerable to diseases and social crimes. To survive, he often has to beg from ‘dusk to dawn’, after which he returns to the Tsangaya (Almajiri school).

For the past years, the Almajiri system has created a cover for criminally minded individuals to abuse Nigerian children through trafficking and expose them to anti-social behaviours such as forced labour and sex slaves.

Even former President Goodluck Jonathan designed a program under which a few Almajiri Model Boarding schools were established, which was aimed at integrating conventional western education into Islamic education, only turned out to be merely ‘removing a spoonful of water from a filled tank’, it wasn’t enough to adequately address the problem. As a result, less than five per cent of the children were captured by the Federal Government’s program meant to remove the Almajiri off the streets.

Therefore, as urgent, the government should take reasonable measures to address the Almajiri system in Nigeria to take them off the streets, even if it means banning the culture.

Unless it is banned or adequately reformed to meet the modern challenges and realities, the problems of underdevelopment, educational backwardness, and mass poverty in (northern) Nigeria will worsen. People will continue to bear children they do not have the resources to cater for, knowing that they could easily push such children out into the Almajiri system.

To conclude that the Almajiri system has deviated from its original purpose and is currently giving Nigeria a bad image in the international community is to admit the obvious.

This problem is a ticking time bomb waiting to explode at any time. And when it does, it will consume us all. But, it is still not late. So, something can be done to stem the tides.

Fagge is a student of Mass Communication at Skyline University Nigeria. He sent this via faggekabir29@gmail.com.

By Ahmad Deedat Zakari

Influential Turkish and Sunni scholar, Sheikh Mahmud Effendi passed on at the age of 93. 

Sheikh Effendi, who was well known for his emphasis on strict adherence to the sunnah, died on Thursday after battling kidney-related problems. 

His grandson announced his demise on Twitter on Friday, June 24, 2022. 

“His Excellency Mahmud Effendi, my grandfather, has reached Allah,” he tweeted. 

The late Sheikh was buried on Friday, after a funeral at the Faith Mosque in Istanbul. The funeral which was held after the Jumu’ah prayer was attended by thousands of people. 

Turkish President, Tayyip Erdogan joined mourners in paying tributes to the late shaykh.

“May God have mercy on Mahmoud Effendi, a spiritual guide in our country. He dedicated his life to Islam. I wish patience to his family, students and all his fans. Let him rest in peace,” he tweeted. 

Other important Muslim figures around the world have also joined in praying and extolling the virtues of the late sage. 

“Innā li-Llāhi wa inna ilayhi rāji’ūn. Saddened to learn of the passing of Shaykh Mahmud Effendi of Turkey. He revived Islam & Sunnah at a challenging time, inspiring millions of people in #Turkey & around the World. A great loss for the Ummah,” said Pakistan’s former Prime Minister, Imran Khan

“Do you know how you can tell a real scholar and walī of Allah?” 

“It is the fact that Allah has written the love of this person in the hearts of millions of righteous people from different backgrounds. The death of the Turkish scholar Sheikh Effendi shows such a love والله حسيبه.” Dr Yasir Qadhi tweeted

Imam Omar Suleiman was not left out in praying for the shaykh as he also took to his verified Twitter handle to mourn his demise. 

“May Allah have mercy on Shaykh Mahmud Effendi, forgive him and elevate him. What a loss for the Ummah. A man I always felt had a secret with His Lord that was manifest in his face,” said Imam Omar Suleman.

Sheikh Mahmud Effendi was born in Turkey’s northern Trabzon, he completed the memorization of the Qur’an at the age of 10. 

He authored Tafsir of the Qur’an in the Turkish language named Rahu’l Furkan. 

He was ranked number 34 in the 2022 edition of “The Muslim 500”; the annual publication by the Jordan-based Royal Islamic Strategic Studies Centre, which ranks the most powerful Muslims globally.

By Abdullahi A. Maiwada

“‘Parachute Journalism’ trivialize and sensationalize events that are more complex than a 30-second clip can capture” – Thomas L. McPhail.

However, this era of social media has made citizen journalists more dangerous than parachute journalists. While practitioners of the former are utterly ignorant about the basic principles of the profession, the latter is about placing journalists into an area to report on stories with little knowledge or experience. Lack of knowledge and tight deadlines often result in inaccurate or distorted news reports, especially during breaking news. 

While citizen journalists lack the fundamentals of news judgement, one cannot neglect their relevance in the business of news reportage. In some cases, the traditional media rely on citizen journalists for updates about issues in the form of eyewitness reports. 

The above implies that both parachute journalism and citizen journalism are interrelated at specific points. In most cases, their characteristics can be catastrophic and misleading instead of informing and educating. 

Even though I am not a fan of CNN, my recent update about the strategies by the new CEO Chris Licht making frantic efforts to redefine the usage of breaking news is a step in the right direction. “Moving away from alarming news distributing styles”, he said.

Both citizen journalists and mainstream media have fallen into the trap of fake news and hate speech precipitated by digital media. This is to satisfy the urge to take the lead in breaking the news.

In the word of my journalism lecturer Dr Kola Adesina “no time to think syndrome”. The outcome is having limited know-how to strike a balance between speed and accuracy. Thanks to convergence which created a blurry line between mainstream and digital media.

The primary reason we dish out content is to inform and not disinform, misinform and mal-inform. Why can’t we think twice and have a sober reflection before writing or talking? We should endeavour always to put a round egg in a round peg to avoid misleading society towards the direction of Rwanda. 

Influential media effect theories are still relevant in the digital age. The hypodermic needle/bullet, agenda-setting theories and the likes play a critical role in shaping the perception of the gullible and media illiterates who form the majority in our society. 

I have encountered a colleague who changed his perception of Russia based on an American movie. We have so many of them out there.

Finally, I will end my piece with the saying of our beloved Prophet (SAW). “Whoever believes in Allah and the day judgment should utter what is righteous or keep mute”. Gbam!!!

Abdullahi A. Maiwada is a superintendent of Customs attached to the Public Relations Unit, Nigeria Customs Service Headquarters, Abuja.

By Muhammad Sabiu

Lagos State’s ban on female Muslim pupils attending public schools in the state wearing the hijab was overturned by the Supreme Court on Friday.

In a 5–2 split ruling, the Supreme Court maintained the Court of Appeal, Lagos judgement from July 21, 2016, which overturned Justice Grace Onyeabo’s October 17, 2014 decision from the High Court of Lagos State.

The lead majority judge, Justice Kudirat Kekere-Ekun, dismissed the Lagos State appeal against the 2016 decision of the Court of Appeal, Lagos, because it lacked merit. 

Justice Tijani Abubakar read the lead majority judge’s decision on Friday.

Wearing the hijab in the Yoruba-dominated region, which is a mixture of Muslims and Christians, has been causing a lot of controversies.