Islam

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.

By Ukasha Sani Idris

The ongoing debate regarding whether the founder of the mosque and the IZALA group should be held accountable for the controversy surrounding the “New Sahaba Mosque” is currently attracting increasing attention both online and offline in Kano, Nigeria’s most populous state.

Recall that on 8 March 2024, a prominent business tycoon, Alhaji A. Y. Maikifi, inaugurated a new mosque named “New Sahaba Mosque”— an extension of the existing Sahaba Mosque located less than a kilometre away. 

Initially, having seen the signboard for the new mosque titled “Proposed Sahaba Mosque” and having heard of the discussions and meetings that the founder invited the Chief Imam of Sahaba Mosque to, the community and beyond congratulated Imam Sheikh Bn Othman on this historic upgrade.

Considering Sheikh Bn Othman’s impressive profile, articulate nature, international exposure, fluency in multiple languages, and reputation for avoiding partisan debates and conflicts involving various sects, political groups, and religions, the community was excited to witness him lead the state’s most expensive and well-decorated mosque.

Subsequently, the Chief Imam made a public announcement from his pulpit, informing his followers of plans to discontinue Friday prayers at the old mosque in preparation for the relocation to the new one. The congregation enthusiastically accepted the idea despite the old mosque’s rich history spanning over twenty years.

However, in a surprising turn of events, the founder later informed the Chief Imam of his plan to employ new Imams,noting that his role would undergo a significant change. Rather than leading prayers as before, each Imam would now be responsible for leading two consecutive Friday prayers on a rotational basis. 

To illustrate this situation more clearly, let me use a football analogy that many of us can relate to: imagine a scenario in which a wealthy individual builds a football field next to you and names it after the local club you have been coaching. He promises you a key role in the new setup and allows you to announce the plans to abandon the existing field in anticipation of relocating to the new one. However, in a surprising twist, the founder informs you that you will be demoted to assistant coach, and your trusted players will be replaced by new ones over whom you will have little control. Just imagine yourself in this situation.

The attendance of numerous prominent Sheikhs at the grand opening highlighted its connection to the Izala sect. However, the sect’s leadership has remained noticeably silent regarding the controversy surrounding the mosque. My question is: what efforts are the Izala leaders making to resolve this conflict? Or are they preoccupied with other events, such as the recent Qur’an festival or Qur’an convention?

Ukasha Sani Idris wrote via ukasha_sani@yahoo.com.

By Hamisu Adamu Dandajeh, PhD

Recently, I have not encountered anyone more deserving of an Honorary Doctorate Degree globally than Sheikh Sharif Ibrahim Saleh Al-Hussaini Maiduguri CON. The 87-year-old global scholar and researcher has authored over 400 books and 100 conference papers in Arabic. 

Sheikh is a global mufti who currently heads the Supreme Council for Fatwa and Islamic Affairs in Nigeria (NSCIA). Throughout Nigeria’s history as a nation, no recognised Islamic scholar has made such remarkable contributions to the body of quality knowledge as the Mufti himself.

This renowned Sheikh embodies knowledge and humility and is a product of the Tsangaya System. Sheikh Sharif is, in fact, overly qualified. European universities established an Honorary Doctorate in the 15th Century to recognise exceptional individuals who have made substantial contributions to a particular field, society, and humanity despite lacking traditional academic credentials.

Sheikh Sharif has written extensively on nearly every facet of Islam, encompassing Quranic sciences, Hadith, Islamic law, history, philosophy, Islamic jurisprudence, linguistics, Islamic polity, Tauhid, Fiqh, Tafseer, Sufism, Arabic literature, Islamic law, inheritance, astronomy—indeed, astronomy—and the peaceful coexistence between nations.

While some universities worldwide have drifted away from the 15th-century original purpose of awarding Honorary Doctorates, instead prioritising celebrity appeal, fundraising, politics, diplomacy, and commercialisation, Ahmadu Bello University in Nigeria remains committed to upholding the original intent, as evident in the recent award to Sheikh Sharif. 

Sheikh Sharif has spent his entire life teaching, learning, researching, and contributing to community development, which aligns with the exact purpose of universities globally. He has exemplified scholarship and knowledge sharing, promoted interfaith dialogue, and fostered a culture of peaceful coexistence. 

Sheikh Sharif has produced many scholars of global repute, including Sheikh Professor Ibrahim Maqari, now the Chief Imam of the Central Mosque in Nigeria. He is building one of the biggest Islamic centres (Markaz) in Abuja to advance international teaching and research.

Sheikh Sharif brings class, integrity, dignity, and prestige to the Honorary Doctorate. We hope that, going forward, the nomination, review, selection, and conferment processes will remain transparent and accountable. 

To know what is next for Nigerian universities after this remarkable award, here is what Abdulbasit Kasim, a friend and a postdoctoral fellow at the African and American Studies at Stanford University, USA, added: “After awarding Shayk an honorary doctorate, Ahmadu Bello University should proceed to the next phase of translating and incorporating his books into the University curriculum. If I can include Shayk’s work on history, politics, philosophy, and economics in my Stanford syllabus, there is no reason why Nigerian students in humanities and social sciences should study Antonio Gramsci and Karl Popper but not Sharif Ibrahim Saleh and Adam Abdallah al-iluri. While this honorary degree has aesthetic value, I hope Ahmadu Bello University will diversify and broaden the curriculum beyond [the] Western canon.”

Thank you, Ahmadu Bello University, for honouring an erudite scholar. Congratulations, Sheikh Sharif Ibrahim Saleh Al-Hussaini Maiduguri, on your well-deserved Honorary Doctorate in Law award.

Hamisu Adamu Dandajeh, PhD, is a Senior Lecturer in Sustainable Fuels, Energy and Climate Change at Ahmadu Bello University, Zaria – Nigeria.

By Isah Dahiru

The recent interview with popular Kannywood actress Nafisa Abdullahi has ignited a heated debate across the social landscape of northern Nigeria, capturing the attention of various commentators, particularly on social media. In her comments, Nafisa made a bold assertion, claiming she is in complete control of her body and mind, and no external pressure will sway her from dressing or presenting herself as she chooses. While many regard Nafisa as a rising icon in the realm of feminism, others view her stance as a challenge to societal norms, often overlooking moral values and even biological realities that define the differences between men and women.

However, I firmly believe that Nafisa and those who share her views are fundamentally misguided. Our bodies are not commodities to be paraded for public admiration. We are not here merely to fulfil some visual pleasure or as adornments for others’ gaze. Instead, we are human beings endowed with dignity and deserving of respect. As the saying goes, “Modesty is the garment of wisdom,” and our attire should reflect the strength of our character, not just the shapes of our bodies.

Some may view Nafisa’s perspective as a rallying cry for women’s rights, but we must question: at what cost? Feminism, when reduced to a struggle for the right to dress indecently or act without moral constraints, becomes an empty movement. True feminism should not undermine the fundamental principles of respect, but rather empower women to pursue their dreams, shape their futures, and contribute meaningfully to society. Yet, today, far too many feminists have turned their movement into a celebration of physicality and superficiality, often at the expense of deeper issues that affect women—such as access to education, healthcare, and opportunities for economic advancement.

“Not all that glitters is gold,” and the so-called “empowerment” that comes from making oneself a spectacle for public approval is fleeting at best. Our communities need leaders who inspire change through actions that address real problems, not through empty displays of vanity. Nafisa and her supporters must realise that feminism was never about endorsing self-destructive behaviours but advancing equality and opportunity for women, especially in the most critical areas—health, education, and justice.

Moreover, the widespread glorification of such behaviours leads to a dangerous distortion of the feminist narrative. In the pursuit of gender equality, many have lost sight of the core values that have guided humanity for centuries. As the Yoruba proverb says, “A child whose mother does not discipline will be disciplined by the world.” While Nafisa may feel empowered by her choices, she must ask herself whether these choices empower women or diminish their potential. Are they fostering respect, or are they merely setting up an unrealistic, unsustainable standard that undermines the integrity of the feminist movement?

The case of Nafisa is also emblematic of a broader issue in modern-day feminism: the movement has become entangled with other societal problems, including the normalisation of self-objectification. This is particularly damaging in northern Nigeria, where the pressures of social norms and expectations are often at odds with personal freedoms. It is one thing to advocate for women’s rights but another to ignore the vital cultural and moral fabric that holds communities together. The old adage, “When you are in Rome, do as the Romans do,” speaks to the importance of understanding context and respecting traditions that shape our societies.

Furthermore, it is essential to note that the modern feminist movement has, in many ways, become an outlet for personal grievances—whether stemming from personal insecurity or trauma. In some cases, it’s a response to physical abuse, neglect, or toxic home environments. Unfortunately, this mindset often distorts the movement into focusing on external appearance and aggressive defiance rather than internal healing and social harmony. Feminists like Nafisa who endorse such ideologies must ask themselves: Are we fighting for the right to make healthy, empowered choices, or are we simply reacting to our wounds?

“Empty vessels make the most noise,” the proverb warns. Feminism, when misdirected, can become just that: an empty echo of ideals without true substance or lasting impact. Instead of dwelling on appearances, activists should channel their energy into solving tangible issues affecting women daily. Why not focus on creating innovative solutions for women in business, technology, or healthcare? Why not work toward making pregnancy and childbirth safer for women in rural areas? Let’s think about addressing the millions of girls who are denied an education or the thousands of children living on the streets of cities like Jos and Kano. These are the real battles feminists should be fighting.

The world has always advanced through the cooperation of men and women, and both genders have vital roles to play in society’s development. Nafisa and her followers should consider taking a more constructive approach. Instead of focusing on outward appearances and ideological battles, they could use their platforms to bring about meaningful change. 

Let Nafisa invest her energy into projects to help women access technology, provide better healthcare, or champion the cause of good governance. As the saying goes, “A man with a good wife is like a man with a treasure chest”. True success comes not from looking beautiful for the world but from making contributions that endure long after physical beauty has faded.

Time waits for no one. The years spent in idle pursuits are years lost. Like all of us, Nafisa is in her prime, and it is her responsibility to use this time wisely. Rather than spending it on fleeting concerns like hair and makeup, let her invest in causes that uplift women and contribute to the collective well-being of society. Her legacy can be more than just a pretty face—it can be one of deep, transformative impact. “He who does not cultivate his own field, let him not expect to reap the harvest.”

The choice is hers—will she become a true role model, not just for how she dresses, but for the change she brings to the world?

By focusing on true empowerment and social progress, Nafisa can transcend the superficiality of celebrity culture and contribute to a more meaningful, lasting legacy for herself and the women who look up to her.

Isah Dahiru is a pharmacist who wrote via easerdahiru@gmail.com.

By Zayyad I. Muhammad

“Change is the only constant in life,” -ancient Greek philosopher Heraclitus.

The Danfodio Jihad, led by Sheikh Usman Dan Fodio in the early 19th century, had several prominent flag bearers. These individuals were given flags by Usman Dan Fodio as symbols of authority to lead the jihad in different regions. The most notable flag bearers include:

 1. Muhammad Moyijo – Kebbi

 2. Abu Hamid – Zamfara

 3. Ummaru Dallaji – Katsina

 4. Mallam Musa – Zauzau

 5. Mallam Isiyaka – Daura

 6. Mallam Suleiman – Kano

 7. Buba Yaro – Gombe

 8. Mallam Alimi – Ilorin

 9. Mallam Dendu – Nupe

 10. Mallam Yakubu – Bauchi

 11. Modibbo Adama – Adamawa

 12. Mallam Zaki – Katagun

 13. Mallam Sambo – Hadejia

 14. Mallam Dantunku – Kazaure

 15. Muhammad Manga – Misau

 16. Muhammad Wabi – Jama’are

 17. Muhammadu Namoda – Kauran Namoda

 18. Sambo Dan Ashafa – Yan’Doto

Over time, these scholars and leaders and their territories evolved from jihad leaders and scholars to traditional authorities—‘The Native Authority’—which the British later integrated into their indirect rule system. Emirs in the northern emirates wielded substantial power over their territories, overseeing local administration, tax collection, law enforcement, judicial authority, and maintaining order.

In 1976, during local government reforms under General Yakubu Gowon’s administration, the Native Authority system was formally replaced with a standardized, democratic local government structure across Nigeria.

Initially, emirates and chiefdoms in Nigeria had no graded ranks—only First Class Emirs, Chiefs, and Hakimis or Dakacis. Over time, a grading system (First, Second, and Third Class) was introduced, which the emirates, chiefdoms, and their people adapted to.

These territories witnessed the creation of states and local governments and the emergence of new emirates and chiefdoms. For instance, Gombe State now has nine first-class emirs:

 1. Abubakar Shehu-Abubakar: Emir of Gombe and Chairman of the State Council of Emirs and Chiefs

 2. HRH Alh. Abdulkadir Haruna Rasheed: Emir of Dukku

 3. Muhammad Kwairanga Abubakar: Emir of Funakaye

 4. HRH Ahmad Usman Mohammed: Emir of Deba

 5. Umar Muhammad Atiku: Emir of Akko

 6. HRH Alh. Adamu Haruna Yakubu: Emir of Pindiga

 7. HRH Alh. Umar Abdulsalam: Emir of Gona

 8. HRH Alh. Muhammed Dadum-Hamza: Emir of Nafada

 9. HRH Alh. Abubakar Ali: Emir of Yamaltu

Gombe State also has five chiefdoms: Mai Tangale, Folo Dadiya, Mai Kaltungo, Mai Tula, and Dala Waja. The Tula Chiefdom carved out of the Kaltungo Chiefdom, was created in 2001 by the Gombe State House of Assembly.

Similarly, Bauchi State has six first-class emirs: Bauchi, Katagum, Misau, Jama’are, Ningi, and Dass.

Borno, not part of the Danfodio Jihad, has eight emirates: Borno, Bama, Damboa, Dikwa, Biu, Askira, Gwoza, Shani, and Uba. The Uba Emirate was created in 1976.

The Kano Emirate has experienced the creation and abolition of emirates by successive governments. Governor Abubakar Rimi established new emirates in 1979, which Governor Sabo Bakin Zuwo reversed in 1983. Governor Abdullahi Ganduje recreated them, but only Governor Kabir Yusuf reversed the decision. On June 16, 2024, Kabir Yusuf signed the bill, creating Gaya, Rano, and Karaye as second-class emirates within Kano State. The Kano Emirate has navigated these changing times, which is inevitable!

As of April 25, 2023, there are 28 first-class traditional rulers in Nasarawa State. In April 2023, Governor Abdullahi Sule announced the elevation of the status of 22 traditional rulers in the state.

Taraba State has 56 graded chiefs: 6 first-class, nine second-class, and 40 third-class. Former Governor Darius Ishaku created 9 of the traditional chiefs.

Emirates and chiefdoms have transformed, their people have evolved, and their geography has been altered. Some were established during the Danfodio Jihad, others through historical processes, and some by administrative laws.

The Sardauna Province, with its emirates and chiefdoms in both Adamawa and Taraba states, is a product of recent history, created after the United Nations referendum of February 11, 1961, in which 59.97% voted to join Nigeria. Sir Ahmadu Bello promised that those who joined Nigeria would be granted a separate province with benefits similar to those of Northern Nigerians- thus, the present emirates and chiefdoms in the province.

Leaders with foresight accept change and encourage and push for it. It was reported that when the administration of former Governor Boni Haruna of Adamawa State considered upgrading the Hama Bachama, Gangwari Ganye, Emir of Mubi, Amna Shelleng, Murum Mbula, and Kwandi Nunguraya (Chief of Lunguda Kingdom) to first-class status, the late Lamido Aliyu Mustapha also advised and encouraged the upgrading of the Hama Bata. Surprisingly, the late Lamido Aliyu Mustapha was the only first-class Emir in Adamawa State at the time, and his emirate was one of the largest in the Danfodio Dynasty, spanning parts of Cameroon, Chad, including Central Africa. 

When Governor Ahmadu Umaru Fintiri announced the appointments of emirs and chiefs for two newly created emirates and four chiefdoms, some people questioned the appointment of His Royal Highness Sani Ribadu as the new Emir of Fufore Emirate. They overlooked and forgotten the fact that emirates and chiefdoms have evolved.

Individuals without royal lineage have become kings, emirs, and chiefs. Traditional titles are now more accessible, and the role of kingmakers has also evolved, with emirates and chiefdoms determining their kingmakers. Emirates, chiefdoms and kingdoms have evolved, their territories have transformed, and their people have embraced the inevitable changes of time.

Zayyad I. Muhammad writes from Abuja zaymohd@yahoo.com.

By Abubakar Aminu Ibrahim

Language is a powerful tool. It shapes how we think, communicate, and understand our beliefs. In the Islamic faith, words carry immense weight, for they are tied to sacred meanings and spiritual truths. This is why using the term “Qur’anic festival” to describe any event associated with the Qur’an is both misplaced and misleading. While the word “festival” may seem innocuous, its implications are incompatible with the spiritual essence of the Qur’an and the traditions it upholds.

A festival is often marked by joy, festivities, and entertainment. While it can sometimes carry religious undertones, its modern usage is predominantly cultural or secular. On the other hand, the Qur’an is a divine revelation—a book of guidance, wisdom, and moral discipline. It is meant to elevate the soul, inspire reflection, and connect individuals to their Creator. Associating the Qur’an with a “festival” risks reducing its sacredness to something casual, even trivial.

Consider the Islamic celebrations of Eid al-Fitr and Eid al-Adha. These are joyous occasions deeply rooted in worship, gratitude, and submission to Allah. Their joy is spiritual and reflective, not superficial. To call these occasions “festivals” would diminish their profound meanings. Similarly, attaching the word “festival” to the Qur’an creates a disconnect between its sacred purpose and the secular image that the term often evokes.

Moreover, using the term “Qur’anic festival” opens the door to misinterpretation. To the uninformed, it might conjure images of parades, loud music, or revelry—activities that Islam often cautions against when taken to excess. For instance, a Qur’anic recitation event might aim to deepen one’s connection to Allah, but labelling it a “festival” could unintentionally attract a crowd expecting entertainment rather than spiritual enlightenment. Precision in language is vital in Islamic traditions, and terms like “gathering” or “symposium” better preserve the solemnity of such occasions.

The Qur’an is not just a book; it is Allah’s final message to humanity, and its recitation, study, and understanding are acts of worship. To frame these sacred practices as part of a “festival” undermines the dignity of the Qur’an and the reverence Muslims owe to it. Imagine referring to a gathering for tahajjud (night prayers) or a Qur’anic competition as a “festival.” Such terminology strips the event of its spiritual depth and misrepresents its purpose.

It is also important to, with all sense of humility, caution scholars and traditional leaders against carelessly inventing new terms or traditions on a whim. If some have historically criticised the celebration of Maulud (the Prophet’s birthday) as an innovation, why then should the term “Qur’anic festival” be any less scrutinised? This is not to argue the correctness or incorrectness of the concept of Maulud, Qur’anic events or similar practices but to highlight the inconsistency in applying principles of linguistic and theological precision. The issue is, first and foremost, with the choice of the word “festival” attached to the Qur’an.

The Qur’an deserves words that uplift its message, preserve its sanctity, and reflect its divine status. It is a guidance for humanity, a light for those in darkness, and a connection to Allah that transcends worldly pleasures. Let us honour its dignity by rejecting terms that fail to encapsulate its sacred purpose.

Abubakar Aminu Ibrahim (AbuMuhd) can be reached via matazu247@gmail.com.