Islam

By Usman Muhammad Salihu

Genotype incompatibility continues to disrupt lives and relationships across northern Nigeria, where premarital medical testing is not yet mandatory. The emotional and financial toll it takes on couples, families, and communities cannot be overstated. 

I recently encountered two striking reminders of its devastating impact. First, I came across a trending wedding invitation card on Facebook. What stood out wasn’t the design or details but the heartbreaking update: the wedding had been cancelled due to genotype incompatibility. 

Shortly after, while scrolling through WhatsApp statuses, I saw my sister and classmate, Ummu Kulsum, express her frustration in just a few words: “Ya Allah, why does all this genotype matter?” Her lament instantly reminded me of my brother’s ordeal, where his marriage was called off barely two days before the wedding for the same reason.

These instances are not isolated. They represent a growing crisis fueled by a lack of awareness and delayed action. Many couples only undergo genotype testing at the final stages of their wedding preparations, often when financial and emotional investments are at their peak. 

Discovering genetic incompatibility at such a late stage forces painful decisions: risk the health of future children or cancel the union altogether. In northern Nigeria, where premarital testing is not yet compulsory, such stories are alarmingly common. 

While no religion or culture explicitly prioritises marriage over health, societal practices and insufficient awareness often lead to preventable heartbreaks. Religious and cultural leaders uniquely advocate for early genotype testing as an essential part of marriage preparations.

Sickle cell disease (SCD), prevalent in Nigeria, is one of the most severe outcomes of incompatible genotypes. Couples with AS-AS or AS-SS combinations risk passing this life-altering condition to their children. Living with SCD involves chronic pain, frequent hospital visits, and significant financial strain—all of which could be avoided through proper testing and awareness.

The time has come for a societal shift. Policymakers must work towards making premarital genotype testing compulsory in all northern states. Religious and traditional leaders should advocate for such measures and integrate genotype counselling into premarital counselling sessions.

Healthcare providers and educational institutions must also increase efforts to educate the public on genetic compatibility. Awareness campaigns can normalise discussions about genotype testing, emphasising its role in building healthy families and preventing avoidable heartbreaks.

For families like mine, the trauma of cancelled weddings due to genotype incompatibility is a painful memory. The financial losses and emotional distress are entirely avoidable with early testing and informed decisions. My brother’s experience and countless others highlight the urgent need for collective action.

Love is an essential foundation for marriage, but so is the responsibility to ensure a healthy future for one’s family. By prioritising early genotype testing and raising awareness, we can prevent the heartbreak of cancelled weddings and the lifelong struggles associated with genetic disorders.

The solution is in our hands. We must act now—for love, health, and future generations.

Usman Muhammad Salihu is a PRNigeria Fellow and wrote in from Jos, Nigeria. He can be reached at muhammadu5363@gmail.com.

By Bin Isah

In the last couple of days, social media platforms were inundated with discussions about a banner posted in front of Lekki mosque with this message: “Jesus Christ is not God! He is a prophet and messenger of God!”

It appears this simple and clear message from the Qur’an does not sit well with some Nigerian Christians who see it as an attack on their religion or in other words, a provocation and, a blasphemy.

This misunderstanding is either rooted from the ignorance of other religions, Islam for example, or some people want to shout fire while there’s no even smoke. This reminds me to ask of what use are all those interfaith gatherings between Nigerian Christians and Muslims?

Is it a new thing to Nigerian Christians that Jesus is not God in Islamic religion? Or saying that in a banner in front of a mosque (not church) is what makes it a sin? A provocation? A blasphemy?

The problem is that Muslims have Jesus Christ in their Islamic faith, but a Jesus Christ with a mission as a Messenger of God. Not like the Christians that claim to have no Muhammad SAW in Christianity, which means they have little to say about him.

For this reason, Muslims have a set of beliefs about Jesus Christ as one of the prophets of Allah in whom we believe. And the beliefs are diametrically not in sync with the mainstream concept of Jesus Christ in Christianity. So, whenever we portray Jesus Christ the way he is conceived in Islam, it would be a problem to them. It’s offensive, and nobody actually intended to offend them.

The thing is that, the Muslim community have an obligation to convey the message of Islam, and to declare its proclamations with no fear or compromise. Its plain truth! Our religion requires us to declare Jesus as a prophet and messenger of God, not as a God himself. Jesus is not God is a message of Islam to the world. In no time or place, Muslims are asked to state otherwise.

The trouble is that, Christians will never settle with the Islamic concept of Jesus Christ. In the same vein, however, Muslims seem to tolerate Christians that declare Jesus as God, because it’s offensive to Islam and Muslims to declare Jesus as such, because it’s part and parcel of Islamic core beliefs to believe and declare that Jesus is not God, but a prophet sent by God SWT.

In fact, the Christians write “JESUS IS LORD” with total freedom on banners at different places of worships and even on the main roads on billboards, yet Muslims cannot state their own belief in Jesus Christ in like manner. In fact, it’s offensive to Muslims and Islam, but we accept this is what Christians believe. So, if according to Christian faith, Christians can write Jesus is God, then Muslims should have the right to write Jesus is not God, according to their faith.

I blame the Nigerian clergy people for not properly teaching their congregants knowledge of other religions and their scriptures. It is a clear mischief which leads to interreligious conflicts.

Indeed, Jesus is not God but a revered prophet and great servant of God.

By Sanusi Maikudi 

In her recent remarks, Rt. Hon. Kemi Badenoch, the leader of the UK Conservative Party, reportedly dismissed associations with Nigeria beyond her Yoruba heritage. She distanced herself from Northern Nigeria and associated it narrowly with Islamism. These comments, replete with historical ignorance and political misjudgement, reflect poorly on her understanding of the intertwined histories of Britain and Nigeria and, by extension, her role as a leader in one of the world’s oldest democracies.

It is troubling that Badenoch, a figure who aspires to statesmanship, would exhibit such a parochial view of her heritage and the complex relationship between the United Kingdom and Northern Nigeria. Her remarks not only betray an ignorance of British colonial history but also reflect a failure to grasp the significance of global citizenship—an essential quality for anyone seeking to lead in a post-imperial world.

Misunderstanding History

Badenoch’s attempt to disassociate herself from Northern Nigeria exposes a glaring lack of awareness about the region’s rich and diverse history. Long before colonialism, Northern Nigeria boasted a sophisticated socio-political structure exemplified by the Sokoto Caliphate and other emirates. These entities maintained written records, produced scholarly works in Arabic, and upheld organised governance systems.

British colonial explorers and missionaries documented these structures extensively. Figures like Hugh Clapperton, Mungo Park, and Frederick Lugard not only travelled through Northern Nigeria but also admired its governance systems. The British colonial administration, recognising the efficacy of Northern Nigeria’s traditional leadership, adopted the system of indirect rule to govern the region. This is a testament to the historical and administrative depth of the region—a depth Badenoch seems to have overlooked.

Furthermore, the Christian missionaries who ventured into Northern Nigeria risked their lives not to trivialise or divide but to understand and engage with its people. Their contributions are preserved in archives that form part of Britain’s collective memory. Denying or dismissing this history is ignorant and disrespectful to the legacy of British-Nigerian relations.

A Failure of Diplomacy

As a leader in a global power, Badenoch is expected to demonstrate diplomatic acumen and cultural sensitivity. Her dismissive remarks, however, suggest a narrow worldview that is unbecoming of someone in her position. Britain’s legacy as the patron of the Commonwealth—a union of diverse nations shaped by shared history—requires its leaders to embody inclusivity and understanding.

Badenoch undermines her credibility by distancing herself from Northern Nigeria in such a derogatory manner. Her comments seem less like the musings of a seasoned statesperson and more like pandering to fringe nationalist sentiments. Was she addressing British society, which has long recognised and documented the importance of Northern Nigeria? Or was she appealing to a clandestine audience of Yoruba nationalist agitators? Either way, her remarks reveal a political novice more concerned with short-term rhetoric than long-term statesmanship.

The Irony of Her Position

Badenoch’s position as a British politician of Nigerian descent is itself a product of the historical forces she now dismisses. Like many others from former colonies, her parents benefited from the opportunities created by Britain’s imperial legacy. She was born in London, a city shaped by centuries of global migration and colonial history. Ironically, the very system she now seeks to lead is a product of the multiculturalism and interconnectedness she seems to reject.

It is also worth noting that Badenoch’s rise to prominence coincides with the UK’s struggles with political leadership. The Conservative Party’s internal crises have eroded its cadre of charismatic leaders, paving the way for figures like Badenoch. Yet her divisive rhetoric and lack of historical understanding alienate mature voters and diminish her standing as a potential statesperson.

Populism and the Far-Right Trap

While Badenoch may be tempted to align herself with the growing populist and far-right ideologies in Europe, she is ultimately a victim of these movements, not a beneficiary. The same far-right ideologies that demonise immigrants and minorities would not spare someone of her background. Her attempts to position herself as “more Catholic than the Pope” by demonising others only highlight her vulnerability within such spaces.

Conclusion

Rt. Hon. Kemi Badenoch’s recent remarks reveal a troubling ignorance of British and Nigerian history. Her attempt to distance herself from Northern Nigeria not only disrespects the region’s rich heritage but also undermines her credibility as a leader in a globalised world. Her rhetoric, steeped in parochialism and divisiveness, starkly contrasts the qualities of diplomacy, wisdom, and inclusivity required of a true statesperson.

Rather than deriding others, Badenoch would reflect on the interconnected histories of the nations she represents and aspire to a leadership style that unites rather than divides. As history has shown, those who fail to learn from the past are often relegated to its margins. Let her words serve as a reminder of the perils of ignorance and the importance of informed leadership in a complex, interconnected world.

Sanusi Maikudi wrote from the Network for Justice, Kaduna, Nigeria, via sanusihmaikudi@yahoo.com.

By Isma’il Hashim Abubakar, PhD

In one month, our mentor, leader, teacher, and father, Professor Salisu Shehu, the Vice Chancellor of Al-Istiqamah University Sumaila, Kano, and Deputy Secretary-General of the Nigerian Supreme Council of Islamic Affairs, received two distinguished honorary awards in recognition of his years of exemplary leadership, meritorious services, and contributions to the development of Islamic education.

The National Association of Teachers of Arabic and Islamic Studies (NATAIS) conferred one of these awards on Professor Salisu Shehu in a grand ceremony on November 16, 2024, at the Federal College of Education, Yola. The event was part of the Association’s 41st Annual International Conference. 

The note of the Association’s highest Merit Award, inscribed on the crest presented to our beloved mentor, reads, “For your Exemplary Leadership and Contributions Towards the Islamic Propagation and Development in Kano State and Nigeria at Large.” 

Coincidentally, the Bauchi State Qur’anic Recitation Competition in Jama’are presented the second award to the professor on the same day. Like its peer, this award recognises and celebrates the role played by our mentor in the dissemination of Islamic knowledge, societal enlightenment, and mentoring of the upcoming generation. 

Interestingly, however, this second award is both a reward of excellence and a turbaning ceremony of Professor Salisu Shehu as Khadimul Qur’an (Custodian of the Qur’an), the highest title that connotes the peak one attains in promoting the knowledge of Islamic Scripture. The note of the award reads, “Islamic Knowledge Award presented to Prof. Salisu Shehu, V.C, Al-Istiqamah University, Sumaila, Kano State, for his tireless efforts in spreading Islamic knowledge, guiding our community, and inspiring a new generation of Muslims to embrace their faith.Congratulations Khadimul Qur’an”.

For hundreds of mentees and millions of Muslim followers of Professor Salisu Shehu, these esteemed awards clearly testify to the commitment and devotion for which the Professor has been known over the decades. This reputation is justified by his successes in various positions, including his position and duties at Bayero University Kano, where he taught before becoming the founding Vice Chancellor of Al-Istiqamah University Sumaila.

Professor Salisu Shehu displayed an inimitable commitment to modifying the establishment of the Centre of Continuing Education establishment at Bayero University. The centre grew from strength to strength, eventually transforming into the Institute of Continuing Education (ICE) and finally to the School of Continuing Education (SCE). 

Professor Salisu Shehu was appointed as the first head of this centre, which started from scratch. He led a tenacious staff team, some of whom were younger colleagues he mentored or guided, to develop and upgrade this academic centre into a formidable educational unit of Bayero University. The place has already transformed from a diploma-awarding body to a degree-awarding school within one of Nigeria’s leading and most prestigious learning institutions.

Professor Salisu Shehu is a man in whom one can have confidence and a guarantee of success in any project or mission he undertakes or participates in. His years as the National Coordinator of the International Institute of Islamic Thought (IIIT) can, without much ado, testify to and validate this claim. Space will not allow us to marshal the achievements this Institute recorded when Professor Salisu Shehu headed it. 

The same can be said of various other capacities and ranks in which he served and holds, such as being the first  North-west Coordinator of JAMB organised for the visually impaired as the chairman of the Bauchi State Qur’anic Recitation Competition Committee (2007-2011); his role as the Executive Secretary of the Islamic Forum of Nigeria; Deputy Secretary-General, Nigerian Supreme Council of Islamic Affairs (NSCIA) and a host of other duties including imamship and delivery of sermons and Islamic lessons.

Besides all these, our distinguished scholar is also an effective mediator; all Nigerians can proudly vouch for his accomplishments. Northern Nigerian Muslims still remember the Professor’s role in facilitating the remarkable debate between some scholars and Abduljabbar Kabara, who shook the religious polity in Kano with his utterances that were considered highly aberrational. 

Nigerian citizens and their counterparts of the Niger Republic, as well as their posterities, will remain forever indebted to Professor Shehu and his colleagues among religious leaders who intervened and brought about an understanding that averted war between two neighbours.

As our mentor was conferred these honours by both NATAIS and the Bauchi State Qur’anic Recitation Competition Committee, we pray that he will continue to receive more recognition and blessings in his life. More importantly, however, we pray that these recognitions are precursors to Divine recognition and honour by Allah on the Day of Judgement in the Hereafter.

Isma’il writes from the Advancing Education and Research Centre (AERC) in Rabat and can be reached at ismailiiit18@gmail.com.

By AbdulMajid Haruna

Several policies on education span across four decades, and yet Nigeria is still grappling with the menace of out-of-school children. Recent statistics from UNESCO projected a figure hovering around twenty million, with a significant portion of the children being the Almajiri Quranic students. 

Issues such as inconsistent government policies, poor implementation, inadequate funding, and limitations in terms of the scalability and scope of interventions provided by non-state partners and international donors have hindered efforts to address the problem. However, cultural and religious resistance remains a significant barrier.  

The classical system of Quranic Almajiri education imbibes Islamic teaching that every Muslim must acquire religious knowledge. However, culturally, the system aims to instill self-reliance and a sense of responsibility in the social and moral training of the child through hardship, toil, and hunger.

Sufism, the doctrine on which the system was founded, frowns at self-indulgence and believes asceticism and humility to be the hallmarks of a seeker of knowledge. This sentiment was echoed in the Weekend Triumph Newspaper of August 26, 1989, by Abdulkareem A. Bello, who describes the system as “the old wine in an old bottle”. 

In this article, Samaila Ado, an Almajiri in the Kano municipality, was reported to have said, “Our deplorable and wretched condition is a symbol of selflessness and humility.” According to Samaila, a true Almajiri is not concerned with worldly gains but rather is busy preparing for eternal life, which is more paramount.

Historically, the system had flourished owing to the support from the state’s public finances, the local community, and the philanthropic efforts from elites that catered to the modest needs of the children. During this time, the Almajiri scholars were artisans who, during their lecture-free hours, engaged in farming, fishing, well construction, production, masonry, trade, and tailoring. Most were farmers of the iconic Northern Nigerian cotton and groundnut pyramids. Some engaged in leather tanning and shoe and bag making in the old Sokoto empire. 

Sadly, however, the system has failed to adapt to the realities of the twenty-first century, with the modern Quranic Islamiyyas overshadowing the traditional Tsangayas and the Western secular education providing the safest route to climb up the socio-economic ladder. But more worrisome is the report that said six out of ten Almajiri pupils never find their way back home, and many lose their lives through street violence, ritual killing, kidnapping, disease and hunger.

Over the years, Integration has proven difficult due to the inadequacy of our policies. A careful analysis of the failure of Jonathan’s Almajiri integrated Model Schools by the Former Director of the Universal Basic Education Commission, Professor Ahmed Modibbo Mohammed, at Arewa House In Kaduna revealed that the lack of sensitisation and mobilisation of the nation affected the level of buy-in leading to a decrease in support and acceptance of the new system.  

Qualitative assessment research corroborated this analysis, carried out among Almajiri communities in Adamawa State. It demonstrated that including secular subjects was one of the major reasons parents did not welcome the program. 

Time and again, our policymakers have underplayed the subtle but widespread sentiment among the Islamic traditionalists who fear the new order poses the danger of erasing the cultural identity of the people. In a 2021 report published by The Resource Centre for Human Rights and Civic Education (CHRICED), Sheikh Bakura Assusaawi was remarked to have said: “Every Islamic scholar had gone through the system which shows us that there is indeed a great benefit in that system which we cannot afford to lose. There is no other help apart from helping the religion, and when we all neglect to do that, there is never a way forward.”

This allegiance to the old system and aversion towards Western education is rooted in the early events of the 20th century. On October 9, 1902, Fredrick John Lugard replaced Arabic & Hausa-Ajami (Hausa written with Arabic alphabets) with English & Romanized Hausa as the official language of Northern Nigeria. 

This single act in history changed the region’s educational scholarship trajectory. Not only did it render the rich knowledge produced in Ajami in the fields of humanity, science, and social science by the preeminent Sokoto caliphate obsolete and dying, but it relegated those proficient in this script to the background because to be “literate” and “employable” means to speak English and to write in the Roman script.

Tragically, the British also failed to recognise the Almajiri schools and abolished their state funding, tagging them as mere religious schools. This linguistic displacement brewed an identity threat in the people’s social psyche, igniting disdain and antagonism for the new system introduced by the colonial state and the Christian missionaries. 

Unfortunately, a century gap is still not enough to change the thought patterns of the Almajiri community. A recent story shared by a Twitter user about his late colleague’s son aptly drives home my point: 

The colleague had died, and the possibility of sponsoring the child’s education was hanging in the balance because the grandmother was standing in the way. She wanted the son to be enrolled in an Almajiri Quranic school instead of a secular Western school. 

The Twitter user was baffled because the grandma wouldn’t budge even when it was suggested that the child attend a formal school on weekdays and the Almajiri school on the weekends.

Many juxtaposing factors remain underpinning enrolment in traditional Almajiri education, barring socio-religious commitments and an aversion to Western education. These include rural-urban migration in search of greener pastures, disbanded families due to divorce or the death of the breadwinner, poverty, irresponsible parenting, and bad governance. 

Integration begins by fixing the stated problems, but reorienting society to the limitations of this age-long conservative approach to Islamic scholarship takes precedence.  Ever since the pilot scheme of 1964 to modernise Islamic schooling in the Northern Nigerian government headed by Sir Ahmadu Bello that ran successfully for few years before coming to a halt after his assassination, subsequent education policies namely Universal Primary Education (1976), National Primary Education Commission (mid-1980s), Universal Basic Education Act(2004) and Ministerial Committee on Madrasa Education (2009) which led to the establishment of President Jonathan’s Almajiri Model Schools have suffered detrimental setbacks.

Policies are cathedrals in the grand scheme of things; reality is the quicksand sinking them to the bottom. The government and relevant stakeholders must develop the political will to implement policies to their very ends. Most importantly, they must engage in intensive enlightenment, mobilisation, and re-orientation of the populace through the mass media, town hall meetings, and active involvement of the traditional Ulamas and leaders. 

AbdulMajid Haruna is an education thought leader and an inclusive education advocate primarily focused on vulnerable Almajiri children. He can be reached via abdoulmajeed570@gmail.com.

By Ibrahim Suleiman Ibrahim

One thing about being a public figure is that it deprives you of your nature to be human (one bound to make mistakes). Moreover, it makes you lose your private life, as everything you do is often turned into a public affair.

It’s even more troubling when you’re a religious public figure who is commonly referred to as an Ustaz because you’d have to go the extra mile to pretend to be who you’re not sometimes to remain in people’s good book.

Now, imagine having to tender an apology and an explanation to an entitled public for your personal affair, which they consider inappropriate, or risk being bullied. Some of these issues that raise concerns are debatable or even irrelevant.

People with visible flaws would even be the ones at the forefront of bullying you when you derail from their definition of saint or Ustaz just because they expect you to be completely flawless.

Nobody would understand the irresistible youthful exuberance, satanic temptation, peer group influence, and other factors that might have led to your deviation from the path of saintliness. 

Anyway, such prestigious recognition and status come with a price. So, I can say that’s the price you’d have to pay for being what so many people are not.  

It is more important to please God while being true to your conscience than trying to please humans, as pleasing humans can never be completely achievable.

Ibrahim Suleiman Ibrahim wrote via suleimibrahim00@gmail.com.

By Uzair Adam 

The Ulama Forum in Nigeria has expressed strong opposition to the proposed Nigeria Tax Bill (NTB) 2024 and Nigeria Tax Administration Bill (NTAB) 2024, currently before the National Assembly. 

In a joint statement signed by its Convener, Aminu Inuwa Muhammad, and Secretary, Engr. Basheer Adamu Aliyu, on Monday, the forum raised concerns about the bill’s implications on equity, federalism, and economic fairness.  

The statement criticized the bills for transferring the largest share of Value Added Tax (VAT) revenue from consumption or generation areas to states hosting production entities’ headquarters. 

“VAT is a consumption tax. Transferring its revenue from the areas where it is generated to the locations of head offices undermines fiscal equalization, widens income disparity, and risks social disharmony,” the forum said.  

The forum also noted that the bills threaten the survival of critical agencies such as TETFUND, NITDA, and NASENI by proposing a gradual reduction in their funding through the Development Levy. 

“Phasing out these agencies will jeopardize infrastructure, research, and capacity-building efforts in our tertiary institutions, leaving students to bear exorbitant tuition fees under an ill-conceived student loan scheme,” the statement warned.  

The forum accused the government of rushing the bills without sufficient public scrutiny, alleging that they align with a long-term reform agenda by international financial institutions such as the World Bank and IMF. 

“There is room to suspect that these bills are part of the World Bank’s 10 to 15-year reform agenda, threatening our sovereign independence,” the forum alleged.  

To address these issues, the Ulama Forum urged the National Economic Council and State Governors to intervene and demand a thorough review. 

“The concerns of state governors and other stakeholders must be addressed to give these bills credibility and avoid perceptions of external imposition,” it added.  

The forum recommended that the bills be subjected to extensive public debate and expert analysis to ensure they align with Nigeria’s federal structure and national interest. 

It called on members of the National Assembly to act in the best interests of their constituencies and resist any pressure to pass the bills in their current form.  

“We urge public-spirited individuals and organizations to rise against this threat to fair and even development. The VAT-sharing formula and the proposed bills strike at the heart of federal constitutionalism,” the forum concluded.  

The Ulama Forum emphasized the need for justice and fairness, calling for the bill’s withdrawal to allow for broader discourse and a national consensus.

By Dahiru Kasimu Adamu

The word “almajiri” emanated from the Arabic word used earlier to refer to the companion of the prophet Muhammad (peace be upon him), who migrated on his instruction for the sake of Islam from Mecca to Madina.

Later, “almuhajirun” refers to knowledge seekers who move from one place to another in search of religious knowledge, predominantly the holy Qur’an.

Therefore, the word “Almajiranci” refers to the traditional method of acquiring and memorising the glorious Qur’an, where boys at a tender age are sent by their parents or guardians to other villages, towns, or cities to acquire Qur’anic education under a knowledgeable Islam scholar called “Malam.”

The Almajiri system of education involves somebody who migrated for learning or for the sake of advocating Islamic knowledge.

This migration is tied to a system in which people in a particular community gather male children of school age and hand them to a teacher yearly. The purpose is for Malam to teach those young children the basics of Islam through Qur’anic schools, popularly known as “Tsanagaya or Makarantun allo”.

The pupils are taught how to read the Qur’an and write the Arabic alphabet. They also learn strict discipline and aspects of living.

Due to environmental distractions, the malam may relocate his pupil to a distant area, such as a town or city and camp them there. Almajirai (plural of Almajiri) learn self-reliance and discipline in the camp.

History shows that the population provides free accommodation and leftover food for the pupil and their teacher; even though the food may not be enough, Malam sends his students into the neighbourhood to solicit food. One reason compelling Almajiri to beg is to let them experience and appreciate the hardship and necessity they will face in life.

According to the record, after the efforts of various communities and later Native authorities around the twentieth century, a modernised version of Makarantun allo-cum-Islamiyya schools emerged. This gave birth to at least four types of Islamic schools: Quranic Schools (Makarantun allo, Tsanagaya), Islamiyya Schools, Public and private model Quranic schools, and government Arabic and Islamic institutions.

The information indicates that begging was not involved during pre-colonial times, and Almajirai were doing menial jobs. They have not been abused before they could get a job. Their noticeable hygiene and good manners can simply identify them.

Islamically, it is responsible or necessary for a parent to provide moral education to their children. But the kind of Almajiri system being practised today is an entirely bastardised system compared to the one practised in the past, as mentioned above.

Now, children are seen wandering, begging for food; Almajirai are seen and identified by their unwanted hygiene, unkempt, tattered clothes, and disease-afflicted and ulcerated skins.

Many Almajirai spend most of their time on the street, which can lead some of them to intermingle with different people, including criminals. Several reports indicate how some of them engage in theft, drug abuse and other crimes. Also, lack of food has made them vulnerable to some diseases.

In summary, as the Qur’an mentions, Islam has identified several rights granted to children. These include the right to a stable family, proper development, showing love towards children, being mindful of education and spiritual growth, and having the right to the good life (chapter 19:98).

But nowadays, due to some factors, including economic hardship and extreme poverty,  most parents are running away from their economic responsibilities enshrined in Islam, sending their children at a very tender age to mallams in towns and cities. This led to behavioural changes among all age groups.

The research found that other factors include some parents who obtained only the knowledge of the glorious Qur’an without understanding its inner meaning, always supporting the Almajiri system, and some seeing Malams benefit from the size of the Almajiri studying under him because school size increased the Malam’s life.

Due to the street begging among Almajirai and other activities, hunger and lack of moral upbringing, many Almajirai are not observing proper Islamic values in their daily life. Some take it just as traditional because if it’s education, everyone can study in his locality.

To address these issues, all hands must be on deck. Leaders must be committed to fighting against extreme poverty, illiteracy and unemployment.

Come out with a new master plan towards a new method of the Almajiri system. This includes verification of all teachers to participate in teaching Almajirai because some are not even qualified to teach, allocating the number of children every mallam should teach, and he should not allowed to exceed the number assigned to him.

Parents and mallams should at least create a new way of accommodating and feeding the pupils. There should be the right place where pupils or Almajirai could get food instead of begging on the street. This includes the total elimination of street begging.

The authorities, Malams, and stakeholders should be sensitised about the importance of this educational sector, and they should provide shelters, health care services, clothes, and other essential things that will end street begging.

This can also be achieved by empowering pupils with vocational skills to sustain themselves and improve socioeconomic standards. There should be a good record of the numbers of Almajiri in each locality, state and country at large. In addition, the fundamental human rights of Almajirai and Malam should be promoted.

Good teaching and learning materials and a conducive atmosphere for learning should be provided for both Malams and Almajirai. Seminars, workshops, lectures, campaigns, and other mobilisation activities should be carried out to counsel Almajirai, other stakeholders, and the general public on career development. Almajirai should be included in acquiring Western education and skills.

By working on all the items mentioned above and more activities, the Almajiri system would be reformed and improved. All Almajiri,malam, and society’s socioeconomic standards will improve out of illegal nature and other sundry.

Dahiru Kasimu Adamu, Argungu, Kebbi State, is a young journalist and Mass Communication student at UDUS. He can be reached at dahirukasimuadamuargungu@gmail.com.

By Uzair Adam

The National Hajj Commission of Nigeria (NAHCON) has announced that the federal government will no longer provide subsidies for Hajj pilgrims starting in 2025.

In previous years, pilgrims benefited from a concessionary exchange rate offered by the Central Bank of Nigeria (CBN), allowing them to purchase dollars at a lower rate.

With the naira currently at N1,650 to the dollar, pilgrims are expected to pay nearly N10 million for the Hajj fare, given that the minimum cost is around $6,000.

Although the official fare for the 2025 pilgrimage is yet to be confirmed, some State Pilgrims Welfare Boards have already started asking for an initial deposit of N8.5 million from intending pilgrims.

NAHCON also announced a refund of 64,682 Nigerian pilgrims (equivalent to 150 Saudi Riyals) who participated in the 2023 Hajj.

This was disclosed during a virtual meeting between NAHCON officials and Private Tour Operators (PTOs) on October 7, 2024.

The meeting also highlighted a reduction in the number of approved PTOs for the 2025 Hajj, with Saudi Arabia cutting the figure from 20 to 10, and each operator required to register at least 2,000 pilgrims for visa approval.

NAHCON also addressed a refund of over SR62,000 (N26.9 million) owed to PTOs for substandard feeding arrangements during the 2022 pilgrimage, while clarifying that it received N2.75 billion from 110 PTOs for the 2024 Hajj and still holds a balance of N750 million from undecided operators.

Operators who initially paid a cash deposit of N40 million as a cautionary measure for the 2025 Hajj now have the option to submit a bank guarantee instead.

By Dr. Aliyu Dahiru Muhammad

The late Malam Ahmad Garba Amin (1962-2024) was a remarkable individual I first met in the 1990s as my secondary school Islamic Studies teacher. Subsequently, he rose to the post of Vice Principal before being transferred to the Kano State Welfare Pilgrims Board as a Director of Operations, a position he held for almost a decade. He later moved to the Kano State Sharia Commission, where he finally retired. 

I became close to Malam Ahmad during school and after graduation. He used to ask about my progress in Quranic education even years after my bachelor’s degree. I introduced him to my parents, and we became a family. Gratefully, he made a significant impact on my life to the extent that he was behind some of my achievements – Alhamdulillah. 

When the news of his death broke out to me on Thursday, 5^th September 2024 (2^nd Rabiul Awal, 1446), I reacted by saying, “Innalillahi wa inna Ilaihi Rajiun” as it is the only action that can relieve me of that material time. After confirmation, I shared it on my platforms, where I received many condolence messages and prayers. What also consoled me was the kind of lovely comments I have received from many who knew him and those who did not know him. Alhamdulillah. 

Imams Al-Bukhari and Muslim reported, on the authority of Anas ibn Malik, that a group of the Prophet (SAW)’s companions were sitting with him when some people came and passed by them carrying a corpse. Some of the people sitting around the Prophet (SAW) made nice comments about the dead person, and the Prophet (SAW) promptly reacted, saying, “Confirmed” (wajib). A similar scenario happened, but on the contrary, the comments were nasty, and the Prophet (SAW) reacted by saying, “Confirmed” (wajib). Wondering why the Prophet said so, the companions asked him for an explanation. 

In the case of the first corpse, the Prophet said what it meant was that their comments about him thus confirmed his entry to Paradise (al-Jannah). The same thing applied to the second person for whom Hellfire was confirmed similarly. The Prophet further explained to them the significance/implications of the comments that people usually make about the dead by either extolling their virtues or otherwise saying bad things about them. He said, “You are the witnesses of Allah on earth (against His servants).”

Allahu Akbar! Whoever knew Mal. Ahmad could testify that he was deeply involved in promoting social welfare and peace in the community. This earned him respect among the youths, women, and elderly, as I noticed every time I visited him, especially during his daily teaching of Islamic books (taalim) outside their family house. 

He was the former Chairman of Safinatul Khair Foundation, which, to my knowledge, is one of the few community-based organisations that have contributed to the socio-economic development of his community. The foundation has a special scheme for education for children through scholarships, extramural classes for candidates who intend to sit for WAEC and NECO examinations, and job opportunities for youths, among others. In the aspects of social development, especially for widows and orphans, the Foundation, at a time, conducted a census of all widows in the area it covered and supported them. During my PhD studies, I interviewed him about their achievement, and I was so excited about it. 

On the aspect of health, the Foundation and Late Mal. Ahmad, in particular, was instrumental in setting up a clinic serving the people, especially the needy patients of Kofar Naisa and beyond. The clinic named after the foundation is the Safinatul Khair Foundation (Kofar Naisa PHC). Thanks to Dr Hassan Sulaiman Kofar Naisa, a resident of the area who worked under the office of the then Senior Special Assistant to former President Muhammad Buhari on Sustainable Development Goals (SDGs), brought this project. 

According to my close associate Mal. Usman Muhammad (Dr. Shehu), the clinic is grade-A in primary health care. It is well equipped with an ambulance, solar system, and water system that serves patients 24/7 uninterruptedly. They invite medical personnel from neighbouring general and specialised hospitals like Aminu Kano Teaching Hospital for weekly medical outreach and to settle the bills for the less privileged patients. 

As we mourn the loss of Mal. Ahmad, we pray that Allah accepts his legacies, forgives his shortcomings, and grants him entry into paradise. “Indeed, we belong to Allah and to Him we shall return. Indeed, only Allah is the place of return. O Allah, record (the deceased) among the righteous, and place the record in the highest place. Replace the goodness for the family left behind. Do not make the reward forbidden, and do not test us after their departure.”

Dr. Aliyu Dahiru Muhammad is an associate professor in the Department of Economics at Bayero University Kano and a Visiting Scholar at the National University of Malaysia (UKM). He can be reached via alitahir797@gmail.com.