Izala

By Ibrahim Sulaiman (Jama’are)

In circa 1993, my late maternal grandfather, Malam Musa Nagari (d. circa 2017), took me to Malam Idi Nakamaku’s Makarantar allo (a traditional Quranic school) in the Gandun Sarki quarters of Jama’are town, where I was enrolled as a Titibiri (an elementary student). He purchased a new allo (a wooden slate used as a hand-held writing board by students) for me, which I guessed he bought from the Jama’are weekly market. 

Even though they weren’t the same age, I realized that Allaramma Malam Idi and my Malam Musa Nagari were good friends. 

I was already enrolled in Abdulkadir Ahmed Primary School (formerly known as Zango Kanti Primary School). I usually attend the afternoon session at Malam Idi’s school alone with his regular Almajirai (students), most of whom come from nearby and distant towns and villages around Jama’are. 

That was a foundational journey I first had in Islamic studies. 

Sometimes, my maternal grandfather, Malam Musa Nagari, would lead me to school, hand me over to Allaramma, and jokingly say, ‘Ga dalibinka, Dan Izala’ (here is your student, member of Izala). This is because my father had already been a member of Izala (JIBWIS) since the early 1980s. (For an exploration of this statement and the struggle for religious space between Izala and other Sufi groups in Jama’are, see my MA thesis, ‘A History of JIBWIS/Izala in Jama’are, 1986-2015,’ submitted to the Department of History at Bayero University Kano in 2022.)

That was the start of it. Since then, whenever Malam sees me or I pass by him, he calls out, ‘babban dalibi’ (a senior student), even though I stopped attending his school when I was at the Titibiri level. True to form, he asks, ‘ya karatu’ (how’s studies), now referring to conventional education, and concludes with, ‘Allah ya yi albarka’ (may God bless).

As Malam is no longer with us, I will miss his prayers. Whenever I’m in Jama’are, I can hardly pass by Malam without stopping to greet him, and he has always been generous with his usual prayers.

Malam Musa Nagari and Malam Nakamaku have been a school for me. They have been a veritable source of inspiration. 

Malam Nagari, though a grandfather, was a no-nonsense type. We rarely exchanged banter, unlike typical grandparents in a Hausa/Fulani setting like Jama’are. He was a disciplinarian in the real sense of the word. Although we spent a lot of time together at home, on the farm, and in his vocation of building houses, that familiarity did not breach any contempt, as they say. Malam Musa Nagari once told me something I knew was intended to inspire me. ‘Ibrahim, let me tell you. Do you see my farms in their numbers? I only inherited one from my parents…’. This is a way of telling a teenager to ‘be hardworking’!

From Malam Idi Nakamaku, I learned the principle of goodwill. Even though I left his school to probably join Izala Islamiyya, Malam Idi has never stopped considering me his student, referring to me with the term baban dalibi. This has never been a source of concern for him; he simply wants to know how I’m progressing, even at the conventional school level. Malam never ceases to ask such questions; the last time we met was last year during Eid el-Kabir. 

To me, Malam Idi Nakamaku’s life epitomized an enduring commitment to promoting Quranic studies (what a blessed life!). It symbolizes selflessness and service to humanity, along with complete submission to the will of God. I believe Malam Idi Nakamaku embodies the traditional classical eclectic ascetic lifestyle characterized by Zuhd (asceticism or self-denial to achieve Ridhal Allah, meaning God’s pleasure) of early Sufi scholars, which continues to endure into this century.

The demise of Allaramma Malam Idi Nakamaku on March 4, 2025, was a great loss and, indeed, irreparable to the entire Jama’are Emirate. May his soul, along with that of his good friend Malam Musa Nagari, continue to rest in Janna til Firdaus.

Ibrahim Sulaiman (Jama’are) wrote from Abuja via ibrahimsulaiman193@gmail.com.

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 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 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.

By Sabiu Abdullahi 

Salihu AbdulHadi Kankia, a member of the First Aid Group of Jama’atu Izalatil Bid’ah Wa Iqamatus Sunnah (JIBWIS), has been praised and rewarded for his noble act of returning a lost bag containing over N100 million.

The commendation came during the conclusion of a special preaching session in Bauchi, where Engr Mustapha Imam Sitti, the National Director of the First Aid Group, lauded Kankia for his exemplary conduct. 

The Bauchi State branch of JIBWIS took to Facebook to share the heartwarming story, detailing how Kankia discovered the bag and promptly reported it to the authorities.

Upon retrieval, the owner confirmed that nothing was missing from the bag. 

In recognition of his integrity, Kankia was honoured with an award by the Izala group and sponsored for the Hajj pilgrimage this year.

Additionally, he received two million naira from Hon. Abdulmalik Zannan Bangudu and a bus from Governor Bala Abdulkadir Mohammed to kickstart a business venture. 

Kankia’s actions serve as a beacon of honesty and righteousness, inspiring others to uphold similar values in their communities.

His selfless act not only restored faith in humanity but also garnered well-deserved recognition and rewards.

By Muhammad Sabiu

The national leadership of the Jama’atu Izalatil Bid’a wa Iqamatis Sunnah (JIBWIS) alias Izala, headed by Sheikh Abdullahi Bala Lau, has in a meeting held in Abuja on Wednesday asked its controversial national secretary, Dr Ibrahim Jalo Jalingo, to desist from discussing and publicising controversial issues.

This is coming amidst the criticism and bashing Dr Jalo receives, especially on social media, over his position that the parents of Prophet Muhammad (SAW) “would not be in Heaven.”

The Islamic organisation’s statement released through its Facebook page said the meeting was held by its top-ranking executive members. It has resolved to make it necessary for any member cleric to have a knowledge-driven discussion before publicising any controversial topic.

It also asked all its social media handlers to pull down any content that promotes the controversial thought of the secretary, adding that what is now required is prayer looking at the security challenges bedevilling the country. 

Many people describe Dr Jalo’s position as balderdash and disrespectful to the person of the Prophet (SAW).

By Barrister Nura Sunusi

For some misguided individuals and those who consume everything online hook, line and sinker, David Hundeyin’s ‘Cornflakes for Jihad: The Origin of Boko Haram Story’, which he and his cohorts call ‘investigation’, would have been left to die a natural death like many before it. However, if allowed unchallenged, lies may be sold as truth, and the world will be blind. And those who know will not allow this. Besides, Hundeyin’s story is packed with journalistic chicanery of epic proportion.

Hundeyin’s sole aim was to push the lies he concocted down the throat of his readers/audiences. This is my concern. It is for this, I believe, such intellectual dishonesty has to be stamped out completely.

One cannot give what they do not have. Before I go far, Hundeyin deserves some quick bath; then let me stripe him naked first.

An Annang Christian ‘journalist’ from Akwa Ibom State in the South-South, Hundeyin is utterly ignorant of the vast northern region and its intentional predicates: background, history, language, culture, religion, etc. At this point, it is instructive to note that Hundeyin is not a lone walker in the use of this pure sophistry. There are some people in our midst toeing this path.

Izala, particularly Alhaji Shahru, Sheikh Yakubu Musa, Isa Pantami and other personalities belonging to the religious body, have been a target of a sustained campaign of calumny for its ability to bestride the earthly and heavenly with such ease. Of particular is a Nigerian ‘historian’, mind the quotation marks, who teaches at an American University.

This confused dude like Hundeyin has been at the forefront of this campaign for some time. Had he been allowed, he would have formed an empire, which modus operandi is to silence and blackmail the most peaceful, 40-year-old registered religious organization in Nigeria. About two years ago, perhaps long before that, the said ‘historian’ raised a finger in this corridor, and some intelligently educated youths called his bluff. He left mentally wounded.

I have learnt that Hundeyin’s hit-and-run piece has struck the ‘historian’, who has been mum all this while like a spent horse, as an energizer.

My perception of this saga is this: since those folks had test-flied this campaign severally and woefully failed, now Hundeyin is hired to try his luck and dead is his attempt on arrival.

That notwithstanding, to set the record straight, Hundeyin‘s piece deserves some response, which I give below, stitching facts and figures. Then let us take it one at a time.

Nomenclature of terrorism

First, the blurry line demarcating what terrorism is and what it is not, who is a terrorist and who is not is, is one of the factors breathing life into liars like David Hundeyin.

Although I intend to restrict this piece to Alhaji Shahru Haruna’s side of the argument, I will touch on some of the issues Hundeyin raised in his article to unravel the intricacies involved.

Hundeyin is overzealously blind in the sense that every passing picture of Islam or a Muslim forms in his mind a mental image of what he calls terrorism or terrorist. No wonder! Nigeria is full of academically certified but ignorant people. We will see this in the subsequent paragraphs.

Nigeria is not an opponent of GSPC

GSPC stands for “Groupe Salafiste pour la Prédication et le Combat” (Salafist Group for Preaching and Combat). According to Wikipedia, GSPC was an armed Islamic group UNTIL 2004!

The group had only one opponent, which was not Nigeria, but Algeria. Therefore, how did Alhaji Shahru Haruna or Sheikh Yakubu Musa become the GSPC’s agents?

Politics of origin

The moment he tried to conjecture up a triangular of Izala, terrorism, which he barely understands, and finance, Hundeyin shot himself in the foot. His is a weak argument full of lacunas, fabricated evidence, and disjointed analogies. Is there anything hatred cannot drive one to do?

From Sheikh Abubakar Gumi to Alhaji Shahru Haruna, Sheikh Yakubu Musa to Isa Aliyu Pantami, the current minister of Communications and digital economy and others, Hundeyin has failed to come up with even a single irrefutable proof linking any of them with terrorism. Instead, his submission heavily relied on hearsay, including social media posts.

First, Izala’s deeply established manifestoes/objectives to non-politically strive and promote the pure teaching of Islam and proselytizing, which is acknowledged even by non-Muslims in the West, is for anyone to see.

Second, Izala’s leading figure, Sheihk Abubakar Gumi, the Grand Khadi of the Northern region of Nigeria between 1962 and 1967, was a champion of democracy. He encouraged Islamic and Western educations; and associated with upright political figures like Aminu Kano, Sa’adu Zungur and Sardauna of Sokoto.

Moreover, Izala is a progressive organization. It has established schools, libraries, hospitals, Islamic centres, and satellite TV stations, and now Assalam Global University in Jigawa is in the pipeline. Unlike its nemesis, its members participate in political activities, and they vote and are voted for into political offices. In addition, they are into academia and civil service.

In contrast, Boko Haram, which is the opposite, is an insurgent group engaged in continued rebellion against the constituted authority. The insurgent group ideology is rooted in a gross misinterpretation of Sunni and Salafi Islam, and it primarily attracts poorly educated and overzealous youths that lack even basic Islamic knowledge.

Where is the link?

Consequently, that in 2011 bombs went up at St. Theresa Catholic Church, Madalla, a fringe of Abuja and Gadaka in Damaturu; and during the trial of one Kabiru Sokoto, a ‘masked’ witness testified that an Islamist group in Algeria provided funding and support worth N40,000,000 ($250,000 at the time) to carry out the attacks, is not enough reason to inculpate either Sheikh Abubakar Gumi, Shahru Haruna, Yakubu Musa or other Izala personalities, is it?

Let’s try this formula to see if it works this way: on October 1, 2010, bombs went off, killing 15 people during Nigeria’s fiftieth anniversary. An ex-MEND leader, Henry Okah and one Nwabueze were convicted of terrorism.

If Kabiru Sokoto or attacks by Boko Haram insurgents were to be linked to Izala and Alhaji Shahru for a simple reason that Izala is an Islamic organization and Shahru is a Muslim and a member, as Hundeyin would have us believe, who sponsored Henry Okah and his accomplice?  Hundeyin, who is also an overzealous Christian and a southerner?

From the inception of Boko Haram to date, Izala, as against other violent religious movements, has never been on the same wavelength with any insurgent group.

Facts speak for themselves, they say. Had Izala clerics been complicit in the activities of the insurgents, Boko Haram leadership would never have called for the heads of Pantami, Sheikh Jaafar Mahmud Adam or Sheikh Muhammad Auwal Adam Albaniy Zaria.

It seems those who planted the piece have not briefed Hundeyin of the fate of the two fiercest critics of Boko Haram in the Izala cycle: Albaniy Zaria and Ja’afar. Boko Haram murdered both in an attempt to silence the persistent voice that had been voicing the irreligiosity of Boko Haram and insurgency of any type.

One does not need to strain himself. Videos showing Izala Ulama in a heated debate with the Boko Haram founder, Muhammad Yusuf, are on YouTube. An example is that of Sheikh Pantami.

Journalist or religious bigot

Nigeria’s media space is saturated with ethnic and religious bigots, and David Hundeyin happens to be one of them.

He quickly cited that ‘the scholar(s) states that Muslims should never accept a non-Muslim as ruler, which can be interpreted as a call for insurrection against a Christian Nigerian President’. However, he could not tell his readers how pastors ascended the pulpit of churches and made similar calls, which can also be interpreted as another call for insurrection against a Muslim Nigerian President as we see today?

Ideology of Finance

Who deceives who? If there is anything Hundeyin succeeded in linking Alhaji Shahru Haruna to is his tie with Izala and his being an owner of legitimate businesses – nothing more.

Citing CBN Governor Godwin Emefiele’s argument that BDC operators sell dollars to some people ‘to go and buy arms and ammunitions to come back to hurt us’ is no clear-cut evidence to implicate Alhaji Haruna.

A call to CBN

It is high time for CBN to furnish the public with the reason for its instruction to banks to block bank accounts of some entities such as Zahraddeen Shahru Haruna’s (Alhaji Shahru Haruna’s son).

I believe that the failure of the apex bank to provide the information is one of the chief reasons behind Hundeyin’s evil pen attempt to link the Zaharaddin’s account blockage to terrorism.

Shahru’s media trial

Shahru Haruna’s media trial began sometime in 2004. And to understand this better, I will refer the reader to a defunct Weekly Trust newspaper front cover story in 2004 titled ‘Detention Without Trial’.

The paper narrated a sympathetic story of how Alhaji Shahru Haruna was arrested and detained by DSS without trial for six consecutive months.

However, the interesting part of the story is how the secret police discharged him unconditionally. Since then, there has been no re-arrest by the DSS or any other relevant security agency. What does that imply?

My conclusive argument is that Hundeyin of Akwa Ibom’s piece is yet another failed smear campaign against Alhaji Shahru Haruna, Sheikh Yakubu Musa, Izala and some of its personalities. It is another mischief that has its sponsors.

Barrister Nura Sunusi writes from Kano. He can be reached via nurasunusi6@gmail.com.

By Ibrahim A. Waziri

By Muhammad Sabiu

The daughter of the late Sheikh Ja’afar Mahmud Adam, Zainab, has been appointed as the new leader of a JIBWIS women body, also known as Nisa’us Sunna.

Delivering her acceptance speech after she was named the leader of Nisau Sunna, Malama Zainab expressed her gratitude to the Almighty Allah for making the event a reality.

She said, “I am grateful for being given this opportunity not because we are better than anybody, but for the simple reason that trust has been vested in us, with the thought that we will try our level best. And we hope the Almighty will spare us from disappointing (you), and may He grant us the opportunity to discharge the good expected of us.

“We, therefore, seek their [our leaders’] guidance in different aspects—in the aspect of praying for us as our parents, and on the part of commanding us.”

She also stressed the importance of the inclusion of women in areas that have to do with community development, adding that women are of great importance in any effort of bringing development.

The naming of Malama Zainab as a women’s leader went viral, thanks to the prominence and influence of her late father, Sheikh Ja’afar.

Recall that the late cleric was murdered in 2007. However, no culprit had been brought to justice even though a former leader of Boko Haram, Abubakar Shekau, claimed responsibility for his killing on several occasions.

By Mohammed Zayyad

Recently, an event happened that will serve as a vital lesson to the people of northern Nigeria and the old generation of the region’s leaders in particular.

On September 10, 2021, a former Commissioner of Works in the Governor Abdullahi Ganduje administration, Engr. Muaz Magaji posted on his verified Facebook account that a renowned Islamic cleric and the National Secretary-General of the Jama’atu Izalatil Bid’ah wa Iqamatus Sunnah, Sheikh Muhammad Kabiru Haruna had in a phone call conversation told Governor Mai Mala Buni of Yobe State that he would decamp from the ruling All Progressive Congress (APC) if the former Kano State Governor, Rabiu Musa Kwankwaso is allowed to join the ruling party.

Some hours later, Sheik Gombe also posted on his verified Facebook account a 12-hour ultimatum to Engr. Muaz to withdraw the statement, or the Sheik will file a legal suit against the former Commissioner of Works over alleged defamation of character. Sheik Gombe said he had never meet Gov. Buni. And, he is neither a politician nor partisan. His only job is preaching.

On Saturday, September 13, 2021, a truce was reached. After that, Muaz visited Sheik Gombe at his residence in Abuja. In attendance were the National Chairman of Jama’atu Izalatil Bid’ah wa Iqamatus Sunnah, Sheik Abdullahi Bala Lau, National Leader of The Tijjaniya Youth Africa, Ahmadu Tijjani Umar Maigeru. The outcome of the meeting: Muaz had withdrawn his statement, apologised, and a friendship was born at that moment.

A deep look at this event and the people involved will serve as a big lesson to northern Nigeria, which faces social disorder and insecurity due to the eroded beautiful culture and norms.

First, the whole idea of the meeting between Sheik Kabiru Gombe and Engr. Muaz Magaji was initiated and implemented by the National Leader of the Tijjaniya Youth Africa, Ahmadu Tijjani Umar Maigeru, a frontline gubernatorial candidate in Kaduna State. Ahmadu Tijjani is of the Tijjaniya sect while Kabiru Gombe is of the Izala. This has shown the rekindling of the old habit in the north – humanity first – where sect, race, tribe, and geography don’t matter. Ahmadu Tijjani must be commended for such foresight in initiating the meeting to reach a truce, Sheik Gombe for being magnanimous while Muaz for being levelheaded.

Second, for accepting to withdraw his statement, apologising, and making friends, Muaz has helped society in some ways. Fake news can quickly be decimated if a high profile person that shared it will come out to denounce it and apologise as well. And, differences between individuals or groups can be resolved with dialogues and understanding.

The coming together of these men to resolve a matter that was supposed to be settled in a Court of Law is a clear case of the need to rekindle the old north where every issue is resolved within the community, people were their brothers’ keepers, who, every day bring out from their homes their breakfast, lunch and dinner for neighbours, including even strangers to eat.

In the old north, your father’s friend is automatically your father and can decide on you without first consulting your parent. In the old north, people allocate some portion of their houses to strangers to settle. In the old north, no child will be seen wandering around without the community showing any concern. That’s was the monolithic North! It has to be rekindled as a one-step in solving some of the region’s current social problems, especially insecurity. 

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