By Ibraheem A. Waziri

Last week, the Muslim online community in Northern Nigeria was abuzz with a debate between two prominent scholars: Shaykh Prof. Ibrahim Saeed Ahmad Maqari, Imam of the National Mosque, and Shaykh Prof. Sani Rijiyar Lemo, a well-known teacher and writer. They are discussing hadiths—sayings of the Prophet Muhammad—and their reliability. 

Maqari insists that only Mutawatir hadiths, which are passed down by many narrators, are certain. In contrast, Ahad hadiths, coming from fewer narrators, lack certainty; Da’if hadiths are doubtful; and Maudu’ hadiths are fabricated. Rijiyar Lemo argues that Ahad hadiths with strong chains—like those found in Bukhari or Muslim—are as trustworthy as Mutawatir hadiths, also rejecting both Da’if and Maudu’ hadiths.

This may appear to be a new split in Islam, but it isn’t. It’s an old debate reemerging, reflecting four fundamental ways we think: reason, belief, doubt, and rejection. Maqari and Rijiyar Lemo each adhere to one of four classic Muslim paths. Let’s simplify it to demonstrate that this isn’t a crisis—it’s just part of our nature.

The Scholars’ Stances: Old Roots, Modern Voices

Maqari aligns with the Ash’ari and Maliki approach. He’s cautious: only Mutawatir hadiths, widely shared and undeniable, confirm the Prophet’s words, especially for core beliefs. Ahad might be true but aren’t certain, Da’if are shaky, and Maudu’ are fabrications. His stance is logical, demanding solid proof.

Rijiyar Lemo takes the Athari and Salafi route. He’s straightforward: Ahad hadiths with strong chains are as good as Mutawatir—no need for a crowd if the narrators are reliable. He discards Da’if and Maudu’, trusting the vetting process.

This echoes a thousand years of Muslim thought, split into four theological groups—Mu’tazila, Ash’ari, Maturidi, Athari—and four legal schools—Hanafi, Maliki, Shafi’i, Hanbali. Maqari’s Ash’ari/Maliki; Rijiyar Lemo’s Athari/Salafi. The others linger in the background, forming four ways to see faith.

 The Fourfold Lens: A Universal Impulse

This isn’t just about hadiths—it’s how we view everything, through four lenses:

– Reason: “Prove it—how many narrators? Are they solid?” Maqari’s fans value his logic, insisting on Mutawatir’s wide agreement for certainty over Ahad’s limited sources.

– Belief: “My scholar says it’s true.” Rijiyar Lemo’s supporters trust a single Sahabi’s word if the chain is sound, no extra proof needed—just faith in the process.

– Doubt: “Are we sure? What if it’s wrong?” Questions linger for those unsure about either side.

– Rejection: “This is outdated nonsense.” Some walk away entirely.

Northern Nigeria’s Muslim online space shows all four: some cite Mutawatir facts for Maqari, others trust Rijiyar Lemo’s Salafi roots, a few question both, and some dismiss it outright. These align with the four schools, too. Picture a grid—reason on one side, revelation on the other—yielding four pairs:

– Reason + Reason: Hanafi and Mu’tazila  

  Hanafis use analogy and judgment for rules; Mu’tazila apply logic to beliefs like free will. They’re strict: theology needs Mutawatir or Ahad with three-plus narrators; rules use authenticated Azizi (strong Ahad). Reason leads.

– Reason + Revelation: Maliki and Ash’ari

  Malikis mix reason with Medina’s practices; Ash’aris back faith—like God’s traits—with logic. Maqari fits here: Mutawatir for beliefs, authenticated Ahad for rules like prayer times. Revelation guides reason.

– Revelation + Reason: Shafi’i and Maturidi

 Shafi’is prioritize hadiths and Qur’an, sorted logically; Maturidis use reason within scripture’s bounds. Mutawatir for theology, authenticated Ahad for rules like fasting. Revelation’s first, reason aids.

– Revelation + Revelation: Hanbali and Athari

Hanbalis stick to texts; Atharis take the Qur’an and hadiths as is. Rijiyar Lemo’s here: authentic Mutawatir or Ahad work for both beliefs and rules. Revelation rules.

Maqari’s Ash’ari/Maliki stance demands Mutawatir for certainty; Rijiyar Lemo’s Athari/Salafi view accepts authentic Ahad.

Four Across the Ages

Four isn’t just in this debate—it’s a pattern across time and cultures. In the West, psychologist Carl Jung saw four as a symbol of wholeness, like in mandalas or personality types—thinking, feeling, sensing, and intuiting. Stephen R. Covey’s four quadrants divide tasks by urgency and importance, offering a complete way to manage life. Game theory maps four outcomes—win/win, win/lose, lose/win, lose/lose—covering all possibilities in decisions, much like Karl Popper’s fourfold reasoning tests ideas through trial, error, doubt, and rejection. Four directions—north, south, east, west—guide us; four elements—fire, earth, air, water—once explained the world; four schools shape Islam. Even a Sudanese Sufi song by Abdurrahim Albur’iy, Misr al-Mu’mina, celebrates four in nature and Islamic history:

“We call upon You with the four and the four books,  

And the 114 surahs [Qur’an],  

With the six angels and the four noble ones,  

With our Prophet Muhammad and the four caliphs,  

And the six after them and the four imams,  

And the seven jurists and our four poles,  

The pegs of the earth in the four directions,  

The substitutes and the ten chiefs in four,  

Preserve my three and four limbs,  

And keep our four sides from the resting place,  

Remove the body’s illness in its four temperaments,  

Bless our week until Wednesday (fourth day),  

The ninety days of the year in four,  

And our seven seas and our four rivers,  

We are saved from four and gathered with four.”

Fours—caliphs, books, rivers—tie faith and life together across time.

Philosophy Meets Faith: Why Four?

Why four? It’s simple and complete. Two (yes/no) is too basic, three (yes/maybe/no) lacks balance, and five’s cluttered. Four’s just right: two ways to agree (reason, belief), one to question (doubt), one to reject. Like a square, it’s steady, covering all sides—seen in nature, history, and our debates.

Nothing New Under the Sun

Don’t let Northern Nigeria’s Muslim online space hype fool you—this is old news. Ash’ari scholars like al-Ghazali sought proof, like Maqari; Athari ones like Ibn Taymiyya trusted texts, like Rijiyar Lemo. Mu’tazila favored reason; Maturidi blended it with faith. Four schools, four views—same as today.

It’s loud now because Maqari’s at the National Mosque, and Rijiyar Lemo’s books reach many. People care about the Prophet’s words. But it’s not a new split—just two notes in an old four-part tune.

Takeaway: Embrace the Quartet

Don’t worry about this debate. It’s not Islam breaking—it’s alive, with views fitting four natural slots: Maqari’s logic, Rijiyar Lemo’s trust, plus doubt and rejection. Next time Northern Nigeria’s Muslim online space heats up—over hadiths or anything—spot these four: thinkers, believers, questioners, and naysayers, blending into many combinations. It’s how we work. Maqari and Rijiyar Lemo pick two corners of a square we’ve all been drawing forever. It’s not chaos—it’s our pattern.

By Ammar M. Rajab

The recent uproar among some Nigerian Christians over the decision by the states of Katsina, Kebbi, and Bauchi to close schools for the holy month of Ramadan serves as yet another reminder of the deep-seated prejudice that certain Christians in Nigeria have toward anything associated with Islam and Muslims. This decision to observe the holiday is neither new nor illegal; it is well within the rights of these states, just as Christian-majority states regularly declare holidays during Christian celebrations.

Let me be clear — the schools are not closing arbitrarily. This decision is part of the officially approved academic calendar and coincides with the globally recognized Islamic holy month. Ramadan is not just about fasting; it is a profoundly spiritual time when Muslims dedicate themselves to prayer, charity, and community service. In a region where the vast majority are Muslims, it is reasonable to make space for religious observance. Why, then, does this simple act provoke such unnecessary outrage from some Christian voices?

This hypocrisy becomes even more pronounced when one considers that Christian-majority states have done the same, if not more. Just a few months ago, in December 2024, the Governor of Benue State, Hyacinth Alia, declared a two-week holiday for civil servants to celebrate Christmas and New Year. Nobody raised an eyebrow. This is not unusual.

Cross River State has also been declaring extended holidays for Christmas and the famous Calabar Carnival since 2004. These are Christian holidays observed in Christian-majority states, and nobody labels it religious bigotry. But when Muslim states exercise the same right, it suddenly becomes a national scandal. Why the double standard?

This selective outrage reflects the deep-seated bigotry that some Nigerian Christians have toward Muslims. Any policy, tradition, or cultural expression associated with Islam is instantly deemed backward, oppressive, or indicative of religious dominance. In contrast, similar practices from Christian communities are regarded as cultural pride and religious freedom. Why this hypocrisy? Why the persistent anger whenever Muslim states make decisions that align with their people’s beliefs? What exactly is the issue?

Enough is enough. Nigerian Muslims are not second-class citizens. The constitution guarantees freedom of religion and allows states to make decisions that reflect their people’s cultural and religious identities. If Christian states can observe Christian holidays without controversy, then Muslim states can observe Islamic holidays without needing to apologize to anyone. No group has a monopoly on public holidays, religious expression, or cultural identity.

It’s time for Nigerian Christians who participate in this unnecessary provocation to cease this religious bigotry. Live and let live. Respect the rights of others just as you expect your own rights to be respected. Nigeria is a multi-religious, multi-ethnic country, and it can only thrive when we all honour each other’s beliefs and traditions.

If you can celebrate Christmas and Easter with state-backed holidays in Benue, Cross River, and many other Christian-majority states, then Muslims can celebrate Ramadan in their own way as well. Anything less is not just hypocrisy—it’s outright bigotry. And it’s time for all of us to say: enough is enough.

Ammar M. Rajab wrote from Kaduna, Nigeria.

By Umar Sheikh Tahir

Al-Azhar was commissioned on the 9th of Ramadan 361H/ 972AD by the Fatimids in Cairo, Egypt. The name is derived from the holy Prophet’s (PBUH) daughter’s name, Fatimah al-Zahrā alayha al-Salam. The institution is one of the most prominent centers of Sunni Islam in the Muslim world. It serves as both a mosque and a university, and it is recognized as the world’s first university operating initially inside the grand mosque of al-Azhar. 

The institution is a beacon of our enduring legacy and tradition, showcasing our continuous connection and shared heritage. Its services extend not only to educational, spiritual, and theosophical but also humanitarian services to mankind around the globe. It is followed by Zaytuna in Tunisia and Qarawiyin in Morocco. 

As we celebrate the 1085th anniversary of Al-Azhar’s establishment, this article recognizes the significant contributions of Nigerians in the past and Al-Azhar’s contributions to our educational system in contemporary northern Nigeria. Finally, it highlights Al-Azhar alumni who have been instrumental in providing valuable services and whose excellence has made our nation proud. 

1.     Royal Contributions to Al-Azhar in the Past

Classical Azhar constituted several Ruwaq or Arwiqah Corridors/Hostels. These Corridors were named to symbolize the strong ties to some nations worldwide. A few of these names were dedicated to West African communities, such as “Ruwāq al-Barnāwī,” “Ruwaq Dakarinah Darfur,” “Ruwaq al-Barābirah,” and “Ruwaq al-Dakārinah Salih.” These names primarily related to precolonial Saharan and Sub-Saharan empire states, currently representing West African nation states. The closest to Nigeria is Ruwāq al-Barnawi, honoring Black African students from the Kanem Borno subregion in modern-day Northern Nigeria. This medieval hostel now serves as a lecture hall. This recognition stemmed from the strong relationships between Al-Azhar’s leadership and the Kanem Borno royal family. 

Mai Idris b. ‘Alī (1564-1596) spent tons of gold in Cairo, some of which went to endowing the Al-Azhar institution alongside other expenses such as hostels for Borno students and lodges for Kanem-Borno pilgrims to Hajj. This gesture echoes the famous history of Mansa Musa, who made gold depreciate by 25% in Cairo during his famous Hajj travel and stayover. 

Another substantial endowment was the Ibn al-Rashiq School, founded with support from Kanem Borno during the Ayyubi regime in 567-648/around the 12th AD. The institution served as a school and provided services to Hajj travelers from the Kanem-Borno area. In the 18^th century, Muhammad bn Muhammad al-Fullānī Al-Kashnāwī’s impactful visit and teaching at Al-Azhar Mosque showcased the enduring influence he had on the institution and its scholars. He was so esteemed that they pursued him to stay until the end of his life, and he was buried in the Graveyard called Bustān al-Ulamā. 

 2. Al-Azhar’s Global Services

Since its inception, Al-Azhar has connected with the world, including our locality, in many ways. Al-Azhar sends teachers to the United States of America, Europe, Asian nations, African countries, and remote rural places. They were sent to the elementary and high schools worldwide, including Nigeria, to teach Islamic studies, the Arabic language, Basic Sciences, and Technology. Nigeria received more than a hundred teachers before, but the number recently decreased to less than 40 teachers due to insurgencies, as I inquired through the Embassy last year. 

However, in May 2016, the Grand Imam of Al-Azhar, Shaykh Ahmad al-Tayyib, visited Nigeria. During his visit, he announced increased scholarships for Nigerian students to Al-Azhar University, covering not only Islamic sciences and humanities but also natural sciences, technology, engineering, and medical schools.

3. Celebrating Excellent Nigerian Alumni in the Past and the Present

I cannot celebrate this milestone without acknowledging some Azhar alumni who have made Nigerians proud. This section highlights the achievements of selected Nigerian students, both past and present, who have excelled there, showcasing their academic prowess and impact on Nigerian society, especially those in prominent national positions.

Among the notable contemporary alums, Ambassador Abdullahi Yalleman and Dr. Hadi Sheikh Tahir graduated at the top of their classes. The former had the honor of receiving his award from former Egyptian President Hosni Mubarak, while the latter was accepted as a Ph.D. student directly from Al-Azhar to the University of Glasgow in Scotland. 

I apologize for not listing more excellent names here, as many deserving individuals come to mind among the outstanding alums I know personally. I will briefly mention a few sectors where Azhar alumni contribute to our society. For instance, most university lecturers, especially in the linguistics and Islamic studies departments, and leaders of colleges of education, are Azhar graduates. The leading Imam of the National Mosque and the founder of the first female-only university in Nigeria is also an Al-Azhar alumnus. Indeed, in the late 1940s, Nigerians celebrated the first female student admitted to the University of Ibadan, and now look at where we are with the contributions of Azharis. 

The leadership of the Sheikh Tahir Bauchi Islamic Center for Quranic Memorization and Islamic Studies consists of Azharis, including the Chairman, Vice Chairman, Secretary, and several directors, all of whom are graduates of al-Azhar. In fact, the Director of Education and School Services for this foundation oversees over 1,500 schools across West African countries and is also an Azhari. The world’s wealthiest Black person is Nigerian and among the alums of al-Azhar. Additionally, the former world champion of Arabic poetry in Abu Dhabi in 2022 is a Nigerian Azhari from Kano. You can also find them in mosques, performing well and serving local communities everywhere. The list can go on and on. 

This brief exploration has inspired me to write in detail in the future to celebrate our local leaders who are Azhar alumni and provide services to our beloved nation through various mediums.  

4. Hausa Language in Al-Azhar Media

Hausa was selected among other languages to serve as a medium of broadcast on Azhar Media TV for educational, intellectual, and spiritual enrichment, as well as to promote peace, featuring standard Islamic texts that cover all sciences in local languages worldwide. Nigerian students were among the qualified scholars leading these teachings for the benefit of Hausa-speaking communities in West Africa. This initiative was part of the office of former Mufti Prof. Emeritus Shaykh Ali Jum`ah, aiming to advocate for Al-Azhar’s methodology of moderate Islam in opposition to extremist views that fuel insurgencies. It was planned that the audio and video content of these teachings would be distributed to local Hausa-speaking communities. 

Today, I extend my congratulations to our Grand Imam, the alumni, and the wider Muslim community on this anniversary. As I reflect on my graduation from Al-Azhar 15 years ago, I appreciate the significance of 1,085 years of intellectual pursuit, the creation of a lasting legacy, engagement with global intellectual institutions, and the dissemination of knowledge throughout the world. 

I join the parents of our children in these urban and rural communities, along with Nigerian students in Azhar receiving full scholarships with free accommodations, in expressing our gratitude to the leadership and administration of Azhar and those Azhar teachers. The Egyptian embassies process the teachers’ paperwork, manage their placements, and report to the leadership above them—our dear Grand Imam. 

Thank you, Azhar, with our spirits before our tongues, and may God preserve you for the Ummah of Islam!

Umar Sheikh Tahir is a PhD Candidate at Columbia University, New York, USA. He can be reached via ust2102@columbia.edu.

By Usman Abdullahi Koli

Have you ever walked into a mosque and sensed its walls whispering stories? Stories of faith, of community, of lives transformed? One quiet afternoon in Bauchi, as the sun cast long shadows across the courtyard of a newly renovated mosque, I found myself in the middle of such a conversation. But this was no ordinary dialogue. 

The mosque itself began to speak, its voice a blend of gratitude and reverence, joined by the echoes of countless lives impacted by one man—Dr. Yakubu Adamu, the Commissioner of Finance and Economic Development, affectionately known as Mai Masallaci.

The mosque’s voice was calm yet commanding, like the adhan that calls the faithful to prayer. “Sit,” it seemed to say, “and listen to the story of a man who saw me not as a crumbling structure but as a sanctuary of hope. 

When Dr. Yakubu Adamu first approached me, I was in ruins—my walls cracked, my roof leaking, my courtyard silent. But he saw beyond my decay. He saw the souls who gathered within me, the prayers that rose from my floors, and the community that depended on me. With his hands, he rebuilt me. With his heart, he revived me. And with his faith, he reminded me of my purpose—to be a house of Allah, a home of unity and hope.”

I leaned in, captivated, as the mosque continued: “But he did not stop with me. He traveled across the state, seeking out my brothers—mosques that had been forgotten and abandoned. He gave them new life, not just as structures, but as symbols of faith and community. He understood that building a mosque is a bridge between this world and the hereafter.”

Then, another voice joined the conversation—a gentle, heartfelt murmur that seemed to come from the air around us. It was the voice of his philanthropic gestures, the countless acts of kindness that had touched thousands of lives.  

“He is not just a builder of mosques,” the voice said. “He is a builder of lives. I have seen him provide food for the hungry, scholarships for the bright but needy, and medical care for the sick. I have watched him sit with the poor, listen to their struggles, and offer material support and hope. He does not see charity as an obligation; he sees it as a privilege, a way to draw closer to Allah.”

The mosque nodded in agreement, its dome catching the sunlight like a crown. “Yes,” it said. “He is a man who understands that true success lies in serving others. His humanitarian services are not just acts of kindness; they are acts of worship.”

As the conversation deepened, the voices grew more numerous, each adding a layer to the story of Dr. Yakubu Adamu. The students he had supported spoke of his belief in education as a tool for empowerment. The elderly he had cared for praised his compassion and respect for the aged. The farmers he had assisted shared stories of his commitment to economic development and self-sufficiency. And through it all, one theme emerged: Dr. Adamu is a man who lives for others, a man whose life is proof of the teachings of Islam.

Now glowing with pride, the mosque turned to me and said, “But perhaps what sets him apart is his humility. He does not seek recognition or praise. He works quietly, tirelessly, knowing that his true reward lies with Allah. He is a leader who leads by example, a servant who serves with love, and a believer who lives by faith.”

As the sun began to set, casting a golden hue over the mosque’s courtyard, I felt a profound awe. This was not just a story of a man; it was a story of a legacy—a legacy of faith, service, and humanity. Dr. Yakubu Adamu is not just a commissioner but a guardian of the people, a protector of the faith, and a pillar of hope.

The mosque, its voice now a whisper, offered a final thought: “Tell the world about him. Let them know that in a time when selflessness is rare, Dr. Yakubu Adamu stands as a reminder of what it means to live a life of purpose. Inform them that his work is not just for this world but for the hereafter. And convey that we, the mosques and the hearts he has touched, are forever grateful.”

As I left the mosque that evening, the call to Maghrib prayer echoed through the streets, reminding me of the divine connection that Dr. Yakubu Adamu has strengthened through his work. His story is not just one of bricks and mortar, food and medicine, or governance and development. It is a story of faith, love, and a man who has dedicated his life to improving this world and the hereafter. May Allah bless him, protect him, and grant him the highest place in Jannah. Ameen.

Usman Abdullahi Koli wrote via mernoukoli@gmail.com.

Prof. Abdussamad Umar Jibia

Throughout the week, discussions have arisen following the Christian Association of Nigeria’s (CAN) rejection of the closure of schools in some predominantly Muslim states in the North. In that context, I came across another article published by the Daily Trust on the same topic, written by a Muslim, or at least someone with a Muslim name; I cannot ascertain his faith.

This morning, I took some time away from assessing my students to read the articles. It is unfair to respond to a statement that one has not read. 

I read the press release by CAN a few times over, hoping I might find some wisdom. Unfortunately, I couldn’t. CAN is its usual self, apprehensive of anything Islamic out of fear of losing relevance. 

Christianity in Nigeria, as I often say, is merely surviving due to the presence of Islam. For instance, if Muslims were to cease going on hajj, all the Christian pilgrims’ boards, including the central one in Abuja, would naturally wither away. It is only when Muslims discuss Shariah that Christians recall the existence of Ecclesiastical law, which many of them know little about. The examples are numerous.

This time around, CAN understands that closing schools “for an extended period disrupts academic schedules and threatens the educational advancement of millions of students”. What CAN has forgotten is that Nigerian schools have always been closed for the same “extended period” of at least one month since our colonial days for Christian festivals. In fact, the Nigerian school calendar is designed to close all schools for at least two weeks each for Easter and Christmas celebrations. 

The Christian holidays have been officially recognised and embedded in our school calendar in a so-called secular country. If CAN were concerned about religious balance, as they falsely claim, they would have advocated for the cancellation of the Christmas and Easter holidays and proposed something neutral.

Archbishop Daniel Okoh, the signatory to the press release, wanted Nigerians to believe that the closure of schools during Ramadan would compromise the education of Christian children and devalue Christian communities in the North. This is an admission by the CAN President that the education of Nigerian Muslim children has always been compromised and that Nigerian Muslims have no value in Nigeria since their children are forced to remain out of schools for Christian festivals.

I am waiting for the CAN President and his team to go to court as they have threatened. What I would like to assure them is that Nigerian Muslims are now wiser. CAN hasn’t yet seen anything. All traces of Christianity as imposed on other Nigerians must be removed from our national life. It is just a matter of time.

The opening argument of the Daily Trust writer is that there is no single injunction in Islam mandating the closure of schools during Ramadan. I wish he would tell us where Islam mandates the closure of schools for Christmas and Easter. Islam is a complete way of life. Isn’t that what he is trying to argue? Does Islam not prevent us from blindly copying Jews and Christians?

From the beginning, Muslims have paid for the unity of the North and, indeed, Nigeria with their religion and, in some instances, their blood. This must stop at some point. If we are to remain united, then the rights of Muslims must be acknowledged and granted.

The people who colonised us were Christians. This explains why Christianity is ingrained in almost every aspect of our national life. Now that Muslims are expressing dissent, some people are calling for unity. A shared Northern identity? Yes. One Nigeria? Yes. One religion? No, we are Muslims and will not continue to accept the imposition of another religion upon us.

Finally, let me call on our Governors and, indeed, the Federal Government to embark on a comprehensive reform of our school system to align it with our values and beliefs. All neocolonial items should be removed.

Prof. Abdussamad Umar Jibia can be contacted via aujibia@gmail.com.

By Uzair Adam

The crescent moon marking the beginning of Ramadan has been sighted in Saudi Arabia, the moon sighting committee announced on Friday evening.

The Daily Reality reports that with this confirmation, the holy month will commence on Saturday, March 1.

Observatories across the Kingdom, including those in Sudair and Tumair, confirmed the sighting of the moon.

This follows an earlier call by the Supreme Court on Thursday, urging Muslims to look for the crescent on Friday evening.

The court advised anyone who sights the moon, whether with the naked eye or binoculars, to report their observation to the nearest court or contact a local center for guidance on submitting their testimony.

Saudi Arabia’s moon sighting committee routinely monitors the skies ahead of Ramadan’s expected start date and encourages other Muslims to participate in the sighting process.

By Sa’adatu Aliyu 

The word ‘craze’ has often veered my mind towards fashion. It’s not uncommon to hear the noise of the latest, let’s say, designer clothing brands or accessories referred to as the “new craze” in town because of how it has people emptying their pockets and savings just to fit in with the vogue purchasing the latest brands.

Well, since cryptocurrency became a household name (to me) at least six years ago, there has been much obsession with it. 

For those who are unfamiliar with it, individuals involved in this believe that it was not merely introduced to benefit a larger segment of the global population, but rather created to empower people to take charge of their assets—in the form of their finances. For instance, the “Democratization of assets” refers to a situation whereby individuals have the authority to control their wealth. These same individuals argue that it decentralises their interactions with banks and similar institutions. 

Given the vocabulary used to explain this, it’s hard to resist. After all, who doesn’t want to grow wealth “fast” and “more”?

As intriguing as this may sound from personal observation and experience, I would argue that this venture has very little to do with what it claims as its intention. At least, its true intentions seem to have been hijacked by unscrupulous individuals who view this as an easy means of facilitating money laundering or engaging in a classic case of robbing Peter to pay Paul. This means rallying the masses to invest in a venture that ultimately benefits the wealthy more than the impoverished, turning a few into the rich while further impoverishing those already in need. This is unmistakably a form of exploitation that the poor will undoubtedly bear the brunt of. Thus, in the spirit of Marxism, I believe this will only exacerbate the imbalance between the rich and the poor in our society, rather than promote financial liberation, at least not for the latter.

This reflects the reality of many instances I have observed. Suppose there is any reward reaped by those who invest time and energy in this. In that case, it is typically only a tiny fraction of people who have succeeded, most likely by promising others definite rewards if they partake in one training or another that offers the secret to unlocking wealth within the crypto venture. For this group, the lies never cease, and for their victims, they cling to the hope that this one more book purchase, class, training, or crypto platform could bring them a step closer to becoming wealthy. 

Consequently, they ensnare people in a cycle of addiction that has driven many to make desperate decisions to “salvage” their so-called wallet or invest further. Among other instances, I have heard of a mother who arranged for the kidnapping of her daughter and used it to solicit donations from the public, which she planned to use to invest in one of these ventures after incurring some losses. 

Another story is of a man who invested all his life’s savings while his family slowly died of hunger. Yet, their breadwinner threw the gospel of their action as driven by a desire to create generational wealth or their long-term investment. This is the habit of a gambler, which inevitably reminds me of the character Isaac Solar in the Telemundo programme Price of Fame, who was a chronic gambler who betrayed his family’s famous Music record label due to his gambling addiction, which eventually led him to the killing of his brother Julio Casear.

So, how is the cryptocurrency scenario any different from gambling–only that it is a digitalised form of gambling that has succeeded in throwing everyone into the loop of addiction? 

Evidently, the actors behind this have tapped into humanity’s psychology regarding the desire for wealth, particularly in our time—it is the new craze of society that we have come to believe can be earned by any means, thereby keeping us on a constant hamster wheel in pursuit of riches. Our attention is drawn to every word, every instance where money is mentioned, casting doubt on its legitimacy. And I could go on. 

So, ultimately, what I set out to say is

People fail to see these mining and crypto-related ventures for what they truly are. To me, they represent another form of gambling, albeit not in the traditional sense we know. Yet, we remain blind to this fact, and even more so, our ears are deafened, as those who have set out to swindle the masses in order to amass wealth for themselves have not only studied the psychology of individuals but have also mastered the art of using language to mislead the world into perceiving this as a reasonable and profitable venture. 

All this does to the poor, however, is rip them of their little savings and, of course, their peace of mind. Many have starved their families just so they could invest in something that yields neither results nor returns; they have gained depression after borrowing and pouring all their life savings into ventures, waiting years for nothing. And let’s not even start with the “it’s a long-term investment” nonsense because that’s rubbish. 

What happens if the investor dies? Can his or her family retrieve the funds? If I need money urgently, can I access my money quickly to address an immediate need? The answer is a definitive no! At least with banks, I can do all of the aforementioned. Therefore, due to the tendency of cryptocurrencies to fluctuate, which keeps you on edge and causes anxiety, I believe banks are more certain alternatives. 

We know for a fact that one of the plagues of the 21st century is the tendency to use language to glamourise the abnormal, turning it into something attractive—the era of double-speak, or what is infamously known as Orwellian language. Where gluttony is called cravings, bleaching is termed toning, being selfish is referred to as self-care, and, of course, in this regard, gambling is portrayed as trading or investment.

Fortunately, few people have gained from these ventures compared to those who spend good time and money but reap nothing over the years. 

It is obvious that after investing, there is no way to retrieve one’s capital in case one no longer finds the venture profitable. It is just dormant, so-called wealth that can’t be retrieved. Let’s not talk about how one’s family cannot retrieve their loved one’s investment after his/her demise. 

It’s sad that many of us have fallen into this trap. Though I’m no Sheikh or Ustaz, whenever I see the craze over cryptocurrency, these are some of the prophets’ sayings that come to my mind.

There is much controversy about the legitimacy of mining or crypto, which is enough reason to avoid it. The prophet SAW has advised us to avoid anything that is ambiguous. 

I come in peace.

 A verse of Allah to reflect upon: 

(2:275) “As for those who devour interest, they behave as the one whom Satan has confounded with his touch. Seized in this state, they say: “Buying and selling is but a kind of interest,” even though Allah has made buying and selling lawful and interest unlawful. Hence, he who receives this admonition from his Lord and then gives up (dealing in interest) may keep his previous gains, and it will be for Allah to judge him. As for those who revert to it, they are the people of the Fire, and in it shall they abide.”

 And the Hadith of the prophet:

Messenger of Allah ﷺ said, “Verily, there is a Fitnah (trial) for every nation, and the trial for my nation (or Ummah) is wealth”. At-Tirmidhi.

Instead of viewing cryptocurrency and its likes as another innovational breakthrough or digital economic revolution, let’s reflect on it from the perspective of the end of times.

Saadatu is a writer and lecturer at the ABU Distance Learning Centre. She can be reached at: Saadatualiyu36@gmail.com

By Hadiza Abdulkadir

The European Parliament has passed a resolution condemning the continued detention and possible execution of Nigerian singer Yahaya Sharif-Aminu on blasphemy charges. The resolution, adopted on Thursday, urges the Nigerian government to immediately release Sharif-Aminu and abolish blasphemy laws that violate human rights.

Sharif-Aminu was sentenced to death by an Upper Sharia Court in Kano State on August 10, 2020, for allegedly composing a song with lyrics deemed derogatory to the Prophet Muhammad. His trial was conducted without legal representation, and his family has reportedly faced harassment and persecution since his arrest. 

Although the Kano State High Court ordered a retrial in January 2021 and later upheld by the Court of Appeal in August 2022, the constitutionality of Sharia-based blasphemy laws was affirmed, raising fears that the death sentence might still be enforced. His appeal to the Supreme Court, filed in November 2022, remains pending.

The European Parliament highlighted that Sharif-Aminu’s health is deteriorating due to inadequate access to food, clothing, and medical care while in detention. The resolution calls for his unconditional release, guarantees for his safety, and an expedited and fair appeals process at the Supreme Court.

The Parliament further criticised Nigeria’s blasphemy laws, stating that they contravene international human rights commitments, the African Charter, and Nigeria’s own constitution, which upholds freedom of expression and religion. It also highlighted that blasphemy accusations frequently lead to mob violence and extrajudicial killings, putting religious minorities at risk.

In addition to demanding Sharif-Aminu’s release, the European Parliament urged the Nigerian government to abolish blasphemy laws, impose a nationwide moratorium on executions, and take concrete steps to prevent impunity for those inciting or perpetrating violence over alleged blasphemy cases. It also called on the European Union and its member states to raise human rights concerns with Nigerian authorities and observe future legal proceedings related to blasphemy cases.

The resolution commended the recent acquittal of Rhoda Jatau and the release of Mubarak Bala, both previously detained on blasphemy-related charges. It reaffirmed that blasphemy laws should be abolished to protect fundamental freedoms in Nigeria.

The European Parliament’s President has been instructed to forward the resolution to the European Commission, the European Council, the European External Action Service, and the Nigerian government and parliament for immediate action.

By Sani Bello Hamza 

I fight the muse to write about controversial religious issues, not because of my shyness but because of their contentious nature. Controversy and diversity are inseparable from religion. Religion presents simple concepts as complex and difficult ideas as harsh to protect personal interests. I won’t distort the truth, so please stay calm.

For example, scholars interpret many concepts differently in Islam to reflect their beliefs, way of life, and perception of Islam. Each scholar and his disciples claim to be faithful adherents of the traditions and way of life of the holy Prophet as laid down in the holy Quran and Sunnah. This could also be seen as the foundation of division and diverse opinions in Islam, which subsequently gave birth to numerous sects under its umbrella.

The Origin of this division and controversy can also be traced to the first few years after the holy Prophet’s death, a period when the Prophet was absent and no longer present to approve or disapprove of his companions’ actions and inactions. Thus, hypocrites and intruders could insert their opinions into interpretation and successfully fabricate Hadiths to protect their interests and justify the actions of political leaders with ease. Truth was enclosed and made very difficult to unravel.

Another perspective was a Hadith reported by Imam Muslim (in his book Sahih Muslim), which states that after the Prophet’s death, companions were divided on how to interpret his will, Islamic rites, and the wordings of the Holy Quran. Innocent Muslim faithful were confused about whether to follow Abubakar (RA) ‘s opinion or stick to Ali and Fatima’s (AS) views and teachings. This can also be perceived as the origin of division and sectarianism in Islam. 

Fast-forward centuries after the Prophet’s death. Endless questions arose from complicated real-life scenarios whose remedies were not expressly provided in the Quran and Sunnah, and Muslim Jurists resorted to the exercise of IJTIHAD to give answers. Their diverse interpretation of the tenets and principles of Islam led to the emergence of the FOUR MAJOR SUNNI SCHOOLS OF THOUGHT: the Hanafi, Maliki, Shafi’I, and Hanbali schools of thought. 

That’s, by the way, so let’s get back to the subject matter.

Differences and diversity are rooted in every human society. Conflict, controversy, division, and differences are inevitable. Indeed, mankind was created differently to interact with and know one another. However, in the sight of Allah, the only righteous among them is the noble. In essence, we must embrace unity in our diversity. 

This is one of the reasons whenever I’m about to criticise or chastise a fellow human for having a contrary view or belonging to a different sect or creed, I promptly recall the above verse; 

“hold fast to the Rope of Allah, altogether and be not divided.” (Āli ‘Imrān: 103)”

It is heartbreaking that in this part of the world, (Nigeria), we have deviated from the above cited verse. Our scholars find solace and joy in criticising one another. A Sufi believes he is the only righteous Muslim; an Izala scholar believes the Shi’a and Sufis are all innovators (Bid’a) and destined to be in hell fire. We are not open to accommodating diverse opinions and celebrating the monopoly of opinion in religion. Sadly!

I believe the concept of Bid’a is one of the most abused Islamic concepts; scholars exploit it to criticise followers of other religious creeds and advocate for the eradication of all other sects due to their non-conformity with their beliefs or schoolsof thought. 

Linguistically, Bid’a simply means innovation. That is, commencing or performing an act that has no precedence in Islam—an action which neither the Prophet nor his companions performed during their lifetime.

The above definition is undoubtedly vague and general. Some Jurists believe there should be an exception to this because even the Prophet’s companions were reported to have innovated certain acts after his demise. Their pillar of argument is that the compilation of the holy Quran and Salatul Taraweeh were not initiatives of the prophet but rather initiated by caliph Abubakar and Umar, respectively. 

Could this also be categorised as innovation and leading to hell fire? 

Other Jurists argued there are no exceptions. Every innovation is Haram and leads to hell fire. Among the followers of this school are the members of Jama’atul Izalatul Bid’a Wa Iqamatu sunnah known as IZALA in Nigeria. 

Jurists are also divided on whether there are good innovations or whether all innovations are bad and lead to hellfire. Many scholars believe all innovations are “Dhalalah,” and all innovations lead to hellfire. 

In a simpler term, Muslims can not perform actions without connection with the Prophet or his companions. Such actions will lead them to hell fire. This school prohibits innovations such as celebrating the Maulud of the prophet and others. Ibn Taimiyya is among the proponents of this school. 

Other scholars, such as Ibn Hajar, believe there should be a Bid’a Hasanah—good innovation—to encompass historical events such as Salatul Taraweeh, the compilation of the holy Quran, Usman’s introduction of Adhan, and other innovative acts of the Prophet’s companions. 

Now, back to the topic.

Between Qur’an Convention and Maulud…

Over the years, the Izala sect in Nigeria is known for its fierce and uncompromising battle with other sects (Shi’a and Darika) to eradicate all forms of Innovations in Islam. Maulud is at the forefront of their campaign. 

Wherever and whenever they found themselves, they delivered anti-Maulud sermons, classified those practicing it as unbelievers, and deterred their followers from celebrating Maulud and other innovative acts. 

From Sheikh Ahmad Gumi and Sheikh Jafar Mahmud until the baton was handed to Sheikh Kabiru Gombe, they all claimed Maulud is Bid’a because nowhere in the Quran, Sunnah, or History of the Prophet is it overtly or covertly statedthat the Prophet or his companions celebrated the occasion.

We were all meant to believe that Maulud has no basis in Islam. Fortunately, or unfortunately, today, in a revolution-like scenario, the maiden Quran Convention is about to unfold in Abuja. It will feature scholars from different sects, including the ANTI-MAULUD scholars, who are known for their uncompromising criticisms of Bid’a innovations.

Now, the question that kept creeping into our minds is: what differentiates the Qur’anic Convention from the Maulud?

Relying on the definition of Bid’a, the Quran, Sunnah, and history do not overtly or covertly state that the prophet organized a similar gathering. Although I believe it’s a good initiative to honor the memorizers and Qur’an teachers, we must not shy away from calling a spade a spade. 

Based on the convention’s objectives, Could a Maulud organised to Foster unity, promote intellectual discourse, and encourage Islamic scholarship be considered Halal? 

Will the scholars attend the Maulud?

We should call a spade a spade and give Caesar what belongs to him, simple!

Sani Bello Hamza is a law student at Ahmadu Bello University, Zaria. He writes from Zaria and can be contacted atsanibellohamza@gmail.com.

By Hadiza Abdulkadir

Islam is experiencing a remarkable rise in Japan, making it the fastest-growing religion in the country. Reports indicate that the number of Japanese Muslims has increased significantly in recent years, driven by conversions and the growing presence of Muslim expatriates.

Experts attribute this growth to increased cultural exchanges, greater awareness of Islam, and the influence of international students, workers, and businesspeople. The number of mosques in Japan has also grown, reflecting the expanding Muslim community.

“I was drawn to Islam after learning about its teachings of peace and discipline,” said Kenji Tanaka, a Japanese convert. His story mirrors that of many others who have embraced the faith.

Despite Japan’s small Muslim population compared to other nations, the steady rise in conversions and interest in Islamic teachings highlights a shift in religious dynamics within the country.

Religious scholars believe that as Japan becomes more globally connected, interest in diverse faiths, including Islam, will continue to grow.