Kano State

By Ado Magaji Mansur

As the saying goes, “We are the books we read.” Therefore, we should all thank our writers, past and present, for depriving themselves just to share their ideas and experiences with us through books. 

Although I am not a writer, I believe that writing books is both painful and rewarding. Without these books, our world would’ve been a totally different place. 

However, as the world is moving from script to screen, coupled with the gradual death of the reading culture and rise in the “watching” culture, especially among our people. I hereby ask the question: Can’t our intellectuals use film to transmit their great ideas to the people?

We have already made the mistake of entrusting our films to the people we all know who can’t be relied upon as the sole custodians of our culture and the psyche of our younger generation. Therefore, instead of observing and criticising the films, their makers and producers from a distance, why can’t some of the great minds among us think up some appropriate ways of putting their ideas to improve the powerful Kannywood, especially now that it’s been confirmed that they can’t live up to our didactic and moralistic expectations? And since no one can moderate (read: censor) their movies before they reach our homes, we must help them improve.

Very soon, we will start alleging or complaining that foreign countries and organisations are sponsoring and producing films like “Dadin Kowa” to intentionally misrepresent us or to sustain the stereotypical image of us that has already been created. 

Like books, films have the capacity to convey a wide range of ideas, making them a versatile tool for people from all disciplines. If handled with care, films can have a profound impact on the audience, much like books do for readers. 

Finally, I must confess that, some years back, when our friend Muhsin Ibrahim defected from Literary Studies to Theater/Film/Television studies, I secretly doubted the sagacity of his choice because I then wrongly thought that, as a promising writer and critic, he would contribute to his society better as a literary guru than a film scholar. But now we can all see his great job for Kannywood. We can all take some cues from our friend and see how we can contribute.

By Muhammad Sodangi

As a prominent professional football club, Kano Pillars rose through the landscape of Nigerian football, showcasing and elegantly displaying a blend of talent, resilience, and passion for the game.

The club’s commitment to excellence and community support have been instrumental in its success. It is also well known for its passionate fan base, iconic blue and white colours, and stylistically competitive performance on the field.

Kano Pillars have won many domestic trophies, multiple NPF titles, and Federal Cup victories. Amazingly, they have represented Nigeria in several continental competitions, such as the CAF Champions League and the CAF Confederation Cup.

With a solid foundation, Kano Pillars Football Club is a shining example of determination, talent, and community spirit in Nigerian football.

Through their remarkable journey, the Kano pillars have solidified their place as a highly revered and respected institution in Nigerian football, leaving behind a lasting imprint on the hearts of fans and the history books of the sport.

However, the recent clash between Enyimba and Kano pillars shook the Nigerian football scene as the former claimed a commanding 5-0 victory over the latter.

The game was a top-notch encounter that magnetised and captivated fans and pundits from all angles. Enyimba, known for their attacking prowess and tactical acumen, played a master class against Pillars, securing an impressive 5-0 victory.

Conversely, Kano pillars faced enormous challenges throughout the match, struggling to contain Enyimba’s attacking onslaught and assert their presence on the field. In fact, the decline of Kano pillars in recent seasons could be attributed to various factors, including the lack of motivation among players, coaching staff, and management, as well as poor government funding.

These bedevilling obstacles created a nasty environment that hindered the players’ ability to perform at their best.

These international challenges could be addressed by prioritising motivation, empowerment, and support for players and staff. Thus, these could pave the way for success, glory and growth within the prestigious Kano pillars.

Sodangi writes from Salaha Africa, a media company based in Kano, Nigeria.

By Umar Sani

In the heart of Darmanawa, a community in Kano city that was once enriched by natural water resources, a relentless battle against water scarcity now rages. This pressing issue, a matter of life and death, stands as a stark reminder of the failures in governance and the unyielding grip of greed that plagues our society.

For generations, the people of Darmanawa lived harmoniously with abundant water sources, a testament to nature’s generosity. But today, the narrative has shifted drastically, leaving residents grappling with the harsh reality of waking up before dawn to embark on a futile quest for water.

The dawn chorus is no longer accompanied by the soothing flow of streams or the gurgling of wells. Instead, it echoes with the footsteps of weary souls like my friend, Aminu, and me, trudging through the darkened streets in search of a basic necessity.

The root cause of this crisis is not nature’s reluctance but, rather, human neglect and shortsightedness. The government’s failure to manage water resources efficiently and the insatiable greed of the affluent, who hoard water from boreholes, exacerbate the plight of the common people.

We are left with no choice but to rely on water vendors whose prices soar higher with each passing day, adding financial strain to an already burdened populace. Even this temporary relief is insufficient, forcing us to venture further, to places like Makabarta, in pursuit of “Mai ruwa,” a term that has become synonymous with hope in our parched reality.

The consequences of water scarcity extend far beyond mere inconvenience; they permeate every facet of life. Health suffers as access to clean water becomes a luxury, hygiene standards plummet, and diseases lurk in the shadows. Education is compromised as children spend valuable hours fetching water instead of attending school. Economic activities dwindle, perpetuating a vicious cycle of poverty and despair.

Amid these challenges, however, a glimmer of resilience lies within our community. Local initiatives to conserve water, promote rainwater harvesting, and raise awareness about responsible water usage have sprouted like oases in a desert. These efforts, though small, carry the promise of a better future, where water is not a commodity but a fundamental human right.

As we reflect on Darmanawa’s struggle with water scarcity, we must remember that this is not merely a local concern but a global crisis demanding immediate attention. Sustainable water management, equitable distribution, and community empowerment should take center stage in our pursuit of a water-secure world.

The unforgiving thirst of Darmanawa serves as a poignant reminder that water is not merely a source of life; it is life itself. It’s time we quench this thirst, not only with water but also with collective action, empathy, and a commitment to a brighter, hydrated future for all.

Together, let us turn the tide, one drop at a time, until every cup is filled and every faucet flows freely once more.

Umar Sani Adamu (Kawun Baba) wrote via umarhashidu1994@gmail.com.

By Isma’il Hashim Abubakar 

Shaykh Musal Qasiyuni was the third among the scholars whose lessons I listened to throughout Ramadan. I was attracted to his lessons almost two decades ago, much by the accent and the tone of the hymns with which he and his audience opened and closed the lessons, and they were, to me, at the start, more of an esoteric language.

Qasiyuni’s zeal for the preservation of norms and values, the eradication of vices and immoral ventures, and his expression of concern toward the plight of the masses are evident in his lamentation of how things have turned in Muslim societies, which portrays him in the same reformist and activist light that Salafis are often depicted.

Malam Qasiyuni condemned the attempt to incorporate medical tests among legal requirements that must be presented before marriages are contracted. However, he acknowledged that the tests are essential, safer, and more sustaining for the marital union and the future of the couple’s family. The scholar’s point is if leaders are encouraged to pad new legislations into injunctions of marriages, which are already comprehensively sanctioned by Islam, a time would come when leaders would smuggle harmful laws which would only strangle legitimate marriages and pave the way as well as promote promiscuous associations between men and women as it has been normalised in not only western but also many Muslim countries.

In this year’s Ramadan, like the previous years, Qasiyuni had painstakingly treated sensitive themes that have remained the bonds of sectarian contention among the major Sunni Muslims, particularly between Sufi brotherhoods to which he belongs and their Salafi counterparts. These include the concept of bid’a and the central thematic components that revolve around it, such as litanies, liturgical actions, and performances like maulud anniversary and awrad. Qasiyuni offered an extremely polemical and revisionist interpretation of these themes while seeking to legitimise them in line with his Sufi conception and practice.

The hallmark and motive of all these elucidations are an attempt to arrive at a conclusion on which among the many strands of Sunni Islam is on the right path and, hence, most deserving of salvation. In this case, Qasiyuni was more flexible and accommodating as he expanded on the prophetic report, foretelling and warning about the sectarian fragmentation that Muslims would experience. He argued the report has all it takes to be exploited by each of the strands of Sunni Muslims, and going by the letter and spirit of the Hadith, which points to the vast majority as one of the yardsticks for identifying the most authentic and righteous group which merits salvation, according to Qasiyuni, Sufis would have more legitimate claims that conform with what obtains in reality. 

Interestingly, however, Qasiyuni dismissed this sectarian conclusion favourable to his theological understanding of Islam and appraised that rather than interpret the Hadith from a creedal point of view, which of course has been the dominant method of scholars for centuries, the Hadith should better be seen from the viewpoint of meritorious virtues, conducts and manners such as kindness, truth, selflessness, humility, resilience, which the Prophet (SAW) and his companions had exhibited throughout their lifetimes. In this way, members of each sect and Islamic societies, including not only the Salafi competitors but peripheral and marginal sects like Shia, can be regarded as a salvaged group in Qasiyuni’s opinion. 

Although this view sounds too malleable and points to the degree of Qasiyuni’s broad-mindedness and tolerance, it shall remain problematic and challenging to accept for several reasons, one of which is the consensus among Muslims that creed and beliefs take precedence over all actions and since even non-Muslims could exhibit the virtues outlined by Qasiyuni, downplaying the creedal substances and theological aspects as prime barometers for assuming the status of righteousness and uprightness as far as Islam is concerned, is unacceptable.

The love and affection of Muslims toward the Prophet SAW are meeting points which, according to Qasiyuni, should be the basis for Muslim unity and common solidarity, but also the mirror which shall reflect in the relations among Muslims and have common solidarities irrespective of their sectarian differences. Moreover, Qasiyuni stressed that Muslims must respect and love anyone or anything that connects to the Prophet, no matter to what small degree and anyone who hates it is condemned and wretched.

One point that shall remain problematic in Qasiyuni’s unification theory is the Shiite doctrine of hatred toward the Prophet’s companions would automatically disqualify them and remove them from the umbrella of unity which the great Qadiri Shaykh is advocating.

Like Dr Rijiyar Lemo, Qasiyuni also vehemently challenged those who cast doubt on Hadith and accused some of the Prophet’s companions and famous collectors of Prophetic traditions. Qasiyuni’s reaction to this issue seems to be a rejoinder against his brother Abduljabbar, who is still languishing in jail for stirring loud controversy about this issue. Interestingly, Qasiyuni himself mentioned Mustafa al-Sibā’ī’s masterpiece, al-Sunnah wa Makānatuhā fī al-Tashrī’ al-Islāmī as a concerted response and healing answers to all those who nurture any scepticism around the Sunnah or the process of its compilation and transmission.

Although still having a few issues to disagree with the Ahlussunnah proper, like the fate of the Prophet’s uncle, Abū Tālib, the Kabara cleric used this year’s Ramadan season to repeatedly stress his loyalty to Sunni Islam and refute Shiism, which then debunks the widespread rumour that the man had gravitated to the Shiite camps.

Even if on sectarian grounds one disagrees or even refuses to listen to Qasiyuni, one cannot deny that the text he teaches during Ramadan, which is unanimously accepted by the Sunni Muslim world, is a robust inspirational source of reverence to Prophet Muhammad (SAW). 

Northern Nigeria is indeed blessed with so many scholars; the ones highlighted in this article (parts 1, 2 & 3) are just a drop from the ocean. They offer a significant representation of how the Ramadan season is made distinct and unique through disseminating Islamic knowledge. I highly regret not getting the opportunity to closely and regularly listen to more scholars such as Shaykh Umar Sani Fagge, Shaykh Isa Ali Pantami, Shaykh Ibrahim Maqary, Shaykh Muhammad bin Usman, Professor Salisu Shehu, and above all, my teacher Professor Muhammad Kabiru Yunus. But while I was too lethargic to listen to them all, I still wished Professor M.K Yunus’s tafsir recordings were available for public consumption. 

May Allah reward these scholars abundantly and elongate their lives to keep benefitting the Ummah.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Habibu Ma’aruf Abdu

On Tuesday, April 9, 2024, the Kannywood community was shaken by the death of veteran actress Saratu Giɗaɗo, also known as Daso, at the age of 56. Her unexpected departure peacefully in her sleep on the final day of Ramadan plunged the Hausa film industry and the general public into a state of deep sorrow and disbelief.

Reflecting on the sudden death, a Kannywood scholar, Dr Muhsin Ibrahim, said: “The demise of Hajiya Saratu Giɗaɗo (Daso) really shocked me. In the beginning, I thought it was ‘fake news’. She was so alive a few hours ago.

“I have positive thoughts that she has received Allah’s mercy. She passed away while tirelessly soliciting help for orphans so that they too can celebrate Eid like other children…” he added.

Saratu Daso was undoubtedly one of the greatest, most successful and influential Hausa film stars of all time. When the news broke that she had died, a barrage of condolences instantly flooded the social media platforms. There was an unprecedented outpouring of grief from Kannywood personnel and the public alike. Thousands of people attended her funeral prayers, and many politicians paid homage to her, including the president of Nigeria, Bola Ahmed Tinubu

In a press release, the president describes the 56-year-old actress’s passing as saddening for the entire nation, which she honoured through her talent as a thespian.

The former governor of Kano state and presidential candidate Rabi’u Musa Kwankwaso also paid a condolence visit to console the family of the deceased actress.

Renowned for her captivating wit and acting prowess, the late Daso made her film debut in the year 2000 with the Sarauniya movie Linzami Da Wuta. She appeared in more than 100 films throughout her illustrious career, which spanned over two decades. Some of her notable works include Sansani, Mashi, Fil’azal, Daham, Dan Zaki, Gabar Cikin Gida, and Yar Mai Ganye.

Daso is famous for playing various roles in various film genres. She excelled in the portrayal of a dubious and aggressive elderly woman, which became her trademark. The fire she breathed in that role made her stand out among other elderly female actresses of her time.

“I’m often portrayed as a villain, and I know the nitty-gritty of villainous performances in films. I can act in various roles, but I enjoy villainous ones the most. Yet, I’m always ready to play any character if assigned to me,” she told BBC Hausa in an interview.

However, she was quite different in real life from the characters she depicted on screen. She was sweet and jovial. She once remarked, “I’m not aggressive. I’m very kind in real life. In fact, I’m such a taciturn.” Her kindness is one of the things that left a lasting impression on people within and outside the film industry. 

Actor Baballe Hayatu described her as “a good woman of great wit and charm”, while Alhassan Kwalle, chairman of the Kannywood Actors’ Guild, attested to her calm demeanour, stating, “We lived with her peacefully”.

Social media influencer and politician Maryam Shetty also wrote about her interactions with the late actress, saying, “…Daso was always a delight both on and off-screen. In 2016, I had the pleasure of meeting her at the Emir’s palace in Kano (where she was a constant face). We shared a lighthearted moment joking about our shared name.”

Similarly, another Facebook user, Hauwa Barde, affirmed Daso’s humility, noting that “…she would always reply if you commented under her post.”

An alumnus of Kaduna Polytechnic, Daso initially worked as a classroom teacher before joining the film industry. She could speak fluent English and was among the pioneering actors to star in Jammaje’s ‘Kannywood films in English.’ The genre’s promoter, Malam Kabiru Musa Jammaje, mourns the actress, reminiscing about their collaborations.

Jammaje explained: “I worked with her in our Jammaje Productions’ first film, There is a Way, as well as in Light and Darkness and In Search of the King. At one point, we even discussed the possibility of her teaching at Jammaje English Academy, although the plan never materialized”.

Saratu Daso’s legacy extended beyond her acting career; she served as Jakadiya (a traditional female protocol officer) for the 14th emir of Kano, Muhammadu Sanusi II.

She was also a dedicated philanthropist. Every Friday, she cooked food to share with orphans and her neighbours. The videos, where she gave iftar meals and advocated for orphans during the month of Ramadan, have been widely shared on social media as a tribute following her death.

Finally, as a Kannywood film reviewer, I believe that the history of the film industry would be incomplete without mentioning Daso’s contributions. Her departure leaves a void that will be difficult to fill. She will forever be remembered as a great actress of eminence who died during the blessed month of Ramadan while fasting, earning the praises of all and sundry. May Allah bestow His mercy upon her soul.

Habibu Maaruf Abdu wrote from Kano via habibumaaruf11@gmail.com.

By Umar Sani

Governor Abba Kabir Yusuf’s tenure in Kano State has been marked by a series of controversies and challenges, with the most recent scandal surrounding the Ramadan feeding program shedding light on broader issues of governance, priorities, and accountability. As we delve into the intricacies of these matters, it becomes evident that there are systemic failures that need to be addressed urgently to restore public trust and ensure effective governance in Kano.

The Ramadan feeding program scandal serves as a microcosm of the larger issues plaguing Governor Yusuf’s administration. This program, which is meant to provide essential support to the less privileged during the holy month of Ramadan, has instead been tainted by allegations of corruption, mismanagement, and inhumane practices. Reports indicate that resources allocated for the program have been misappropriated, with food meant for the needy ending up in the hands of those who are already well-off. Furthermore, there have been disturbing revelations of substandard food being distributed, posing health risks to the recipients.

Such egregious mismanagement not only squanders public funds but also undermines the intended purpose of welfare programs, which is to alleviate poverty and provide a safety net for society’s most vulnerable members. It reflects a blatant disregard for the welfare of the people and a failure to uphold the principles of transparency and accountability in governance.

However, the issues plaguing Governor Yusuf’s administration extend beyond the mismanagement of specific programs. There are deeper underlying problems related to governance, priorities, and political dynamics that must be addressed comprehensively.

One key issue is the misplacement of priorities. Despite the pressing need for investment in critical sectors such as healthcare, education, and infrastructure, resources have been diverted towards superficial endeavours associated with Governor Yusuf’s political agenda. The phenomenon of Abba Gida Gida, characterized by flashy projects and grandiose gestures, has overshadowed genuine efforts to address the socio-economic challenges facing Kano State.

The emphasis on political symbolism over substantive governance reflects a fundamental disconnect between the government and the governed. Instead of focusing on initiatives that have a meaningful impact on people’s lives, Governor Yusuf has prioritized activities that serve his political interests and consolidate his power base. This shortsighted approach not only undermines the credibility of the government but also exacerbates the suffering of the ordinary citizens who bear the brunt of poor governance.

Moreover, Governor Yusuf’s close association with the Kwankwasiyya political movement has further complicated governance in Kano State. While political alliances are a common feature of Nigerian politics, the tight grip of Kwankwasiyya on the state’s affairs has stifled dissent and marginalized opposing voices. This monopolization of power has created a culture of impunity where accountability is sacrificed at the altar of political expediency.

The entrenchment of Kwankwasiyya in Kano’s political landscape has also fueled factionalism and polarization, undermining efforts to foster unity and inclusivity. Instead of governing for the collective good, Governor Yusuf has been preoccupied with consolidating his grip on power and silencing dissenting voices within his own party and the opposition.

Furthermore, the lack of effective checks and balances has enabled corruption and malfeasance to thrive unchecked. The absence of independent oversight mechanisms has emboldened corrupt officials to exploit public resources for personal gain, exacerbating the state’s economic woes and widening the gap between the rich and the poor.

To address these challenges and chart a path towards genuine reform, Governor Yusuf must demonstrate a commitment to transparency, accountability, and inclusivity in governance. This requires a paradigm shift away from political patronage and towards evidence-based policymaking that prioritizes the needs of the people above partisan interests.

In addition, there is a need for robust institutions and mechanisms to curb corruption and hold public officials accountable for their actions. This includes strengthening anti-corruption agencies, empowering civil society organizations, and promoting a culture of transparency and accountability across all levels of government.

Moreover, Governor Yusuf must prioritize investments in critical sectors such as healthcare, education, and infrastructure to improve the quality of life for all citizens. This requires prudent resource management and strategic planning to ensure that public funds are utilized efficiently and effectively to address the most pressing needs of the population.

Furthermore, Governor Yusuf should endeavour to build bridges across political divides and foster a spirit of inclusivity and cooperation in governance. This means reaching out to opposition parties, civil society groups, and other stakeholders to solicit their input and support in addressing the state’s challenges.

Ultimately, the road to meaningful reform in Kano State will require courage, vision, and a genuine commitment to the principles of democracy, good governance, and social justice. Governor Yusuf has a historic opportunity to leave a positive legacy by addressing the root causes of the state’s problems and charting a new course towards prosperity and progress for all its citizens. However, this will require bold leadership and a willingness to challenge the status quo in pursuit of a brighter future for Kano State.

Umar Sani wrote via umarhashidu1994@gmail.com.

By Uzair Adam Imam

A political movement based in Kano, Arewa Renaissance Front (ARF), has criticized Governor Abba Yusuf for levying what they term as unfounded accusations against Dr. Abdullahi Umar Ganduje, the National Chairman of the All Progressives Congress (APC).

ARF accused Yusuf of using unsubstantiated claims against the former governor as a shield to conceal his own failure in meeting the expectations of the people.

In a statement released by Aminu Gawama, the Secretary-General of ARF, the group alleged that Yusuf, along with his political mentor, former governor Rabiu Musa Kwankwaso, are engaged in a vendetta against Ganduje.

According to the statement, these allegations were merely propaganda orchestrated by state-owned entities to divert attention away from the glaring inefficiencies and lack of direction in Yusuf’s administration.

The statement further highlights the public’s growing frustration with Yusuf’s tenure, questioning his accomplishments despite the ample fiscal resources available to the state. ARF denounced the judicial commissions of inquiry initiated by Yusuf to probe Ganduje’s tenure, labeling them as biased and aimed solely at depleting state resources.

ARF also condemned Yusuf’s selective targeting of Ganduje’s administration while absolving Kwankwaso’s tenure from scrutiny, characterizing it as a futile attempt to mislead the populace.

Isma’il Hashim Abubakar

A few weeks ago, the Kano State Hisbah Board stole the limelight when a brief misunderstanding erupted between the Kano State Governor, Abba Kabir Yusuf, and the Hisbah leadership. The Muslim public, represented by religious leaders and the elite, played a significant role in calming tensions and restoring peace in the issue, which everyone welcomed with sincere happiness and unique hope that the short altercation would result in the promotion and reinforcement of Hisbah. 

In the two articles I penned within the clusters of that misunderstanding, I stressed that Hisbah is virtually the only government institution that transcends abstract symbolism and remains the lively organ that operationally contributes to the implementation of the Shari’a project, which was once the highest ambition of the Nigerian Muslims. I emphasised that all Muslims should regard Hisbah as their delicate property that should not be, in the least, jeopardised by internal or external commissions, omissions or inactions of any individual, no matter how highly placed, let alone common people who can just be dealt with and cracked down by responsible leadership.

One of the top functions of Hisbah is to serve as a machinery that supports the process of Shari’a implementation by deterring people from committing crimes, apprehending suspects, and presenting them before Shari’a courts for proper investigation and ruling. Of course, at different stages, Hisbah commendably serves as a forum for reconciliation and solving social disputes, which at times pleases and satisfies opposing parties in a better way than courts do. Nonetheless, this is never an excuse for the institution if it operates so that its effort to intervene in matters and find solutions for them becomes counterproductive to the letter, spirit and goals of Shari’a, which the board was primarily established to protect. 

Although preserving dignity is a principle that characterises Hisbah’s operations, as a government force backed by law, the board is not expected to provide cover or leeway for criminals to evade the wrath of the law. Shari’a will cease to have its proper meaning if criminals assume they are not to be treated as culpable and should, in principle, be deterred from, cautioned against, or punished for flouting Islamic law. 

In light of how some Hisbah officials handle cases both at the headquarters and various branches in the 44 local governments, some categories of criminals now utilise Hisbah to get their crimes tacitly covered as they further pursue their fiendish goals by conniving with or approaching some elements within the board. They no longer fear legal penalties that their crimes could lead them to, but could even summon the courage to approach the board to confess their crimes and demand certain rights that may have followed the consequences of their crimes. 

To be clearer, by citing examples, in a recent report I watched, which was broadcast by Tozali Magazine Online TV, a Chinese master in a company in Kano impregnated the daughter of his driver. When this crime was unmasked, the people involved tried several ways to abort the six-month pregnancy. After failing to get rid of the mess since medical experts refused to conspire with the Chinese fellow and his illegitimate in-laws, the case was taken to Hisbah, who is said to have searched for a solution for them. 

The report has it that the Hisbah leadership has resolved that the Chinese man, who earlier sought to silence his poor driver through pecuniary consolation, should just now marry the girl despite her heavy pregnancy so that the matter would be put to rest. If this report is true, with all its attendant jurisprudential intricacies, similar to what has allegedly occurred repeatedly in several branches of the morality police, then the institution needs to review its operations. 

As a Shari’a implementation body, when a suspect admits committing a crime as felonious as this, which involves adultery and attempts at feticide, is the expected response from Hisbah to look for a solution or to make a comprehensive investigation and forward the case to Shari’a court for judgment? Is Hisbah not shielding adulterers and providing escape routes for suspects who attempted to commit a feticidal crime? The punishment for an adulterer is clear; to be stoned to death and 100 lashes for the girl who seems to be unmarried since her Chinese lover, according to the report, did not rape her or use any form of coercion to have carnal knowledge of her. How could all this be replaced by forcing these criminal parties into marriage? 

A knowledgeable person heads the Hisbah, and the wisdom behind resorting to marrying culprits of this nature is a motive to preserve human dignity, conceal wrongs committed and prevent an illegal child from being born from perpetual bullying and stigmatisation. But yet, is this enough reason to sacrifice divine injunctions and render them obsolete? From what we read in the Glorious Qur’an and interpreted by the Messenger (SAW) through his speeches and deeds, suspects could only be shielded if the matter is not taken to authority or the relevant legal agency has not got hold of the felons. Concerning a set of crimes and their penalties, Allah says:

“illa alladhīna tābū min qabli an taqdirū ‘alaihim fa’lamū anna Allaha Gafūrun Rahīm” (except those who repent before they fall into your power, then know that Allah is Most-Forgiving, Most-Merciful) [ Sūrat al-Mā’idah: 34].

In several instances, the Prophet (SAW) warned that once a matter was presented before his court, then Allah’s law would take precedence over all other concerns. However, the Prophet (SAW) took pity on an illegal child born by a woman from the al-Ghāmidī clan. As a result, he asked her to go and take care of her child when the woman returned after she successfully weaned the child. She insisted that she must be punished according to the divine law; the Prophet (SAW) did not look for any other solution but applied the law to her, which, interestingly, promoted her posthumous virtue and spiritual rank. Worthy of notice also, nothing was heard about the man responsible for her illegal birth, nor did the Prophet himself ask her to mention him, just as the child was also integrated into the society without inscribing a permanent taboo on his status. 

Of course, many will argue that the penalties above are practically infeasible, but yet rewarding the felons with marriage is also discouraging and counterproductive to the goals of Shari’a. A midway solution is at least to apply a warning penalty (ta’zīr) on the criminals by serving their sentences to spend years in jail, which will be done by the court.

The scenario of Ɗan Chana and his street in-laws represents one of the many cases that evince Hisbah’s indecision to fully side with the spirit and letter of Shari’a as fully enshrined in the state law and is still the main legal framework that ought to guide Shari’a implementation process. It is now common to see a girl carrying a small child and asking for the address of Hisbah to report a case of her love affair, which resulted in the birth of a bastard whose alleged father refuses to adopt, take care of, or just abandons. The girl will summon enough courage and temerity to shamelessly divulge her secret affair just because she is confident she won’t be served with proper Shari’a law. Her aim for approaching Hisbah is not to repent and make amends but rather to wheedle her way into favour and capitalise on the institution’s power to extort money from her accomplice, who may have even denied being responsible for the unwanted birth. 

Even if Hisbah won’t pursue the case to the court, which it should, it should at least explain to girls like this that pregnancy and birth are enough evidence to prove a woman guilty of adultery or fornication, unlike in men’s cases, which primarily demands eyewitnesses or personal confessions. After all, illicit relationships do not have a sanctity similar to marriage, which has a Shari’a cover. As such, failure by a partner in illicit relationships to fulfil certain duties should not be equated with marital disputes between spouses. If a whore pretends that she is innocent and goes on to claim damages or demand a right, then what makes her different from a legitimate housewife or a divorcee? 

In the same manner, men accused of raping innocent girls are sometimes relieved from their burden through local arrangements with victims’ families such that in the long run, money will be the prime solver of the dispute, and suspects get away once they make commitments to take care of certain clamours about their victims.

The disconnect between some operations of Hisbah, which is portending a gloomy future for the institution, shall be one of the priorities of the governing council of the board, but also the head of government, who now does not have any doubt about the institution’s significance and dearness to the Muslim public. As we are in an era of normalisation of strange and weird mores and practices, Hisbah should be highly cautious and extra-careful not to be an agent through which barbaric, savage and amoral attitudes will be mainstreamed. 

Lovers who lack fear of God or a woman who falls so low to trade with her dignity in exchange for cash will continue to be emboldened to make a claim when any of them feels cheated in an illegal deal. No matter how rich or influential a man is, he shouldn’t be given a cover to get away with his crime just for pledging to take care of his rape victims. The application of appropriate legal sanctions is the only solution and guarantee for the safety of all parties, including the Hisbah and its leadership.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Alkasim Harisu

As a people, we need to consider afforestation to avoid global warming. Deforestation is a menace that a good Samaritan—Isma’il Auwal, a Facebook friend—is discouraging by embarking on a project of planting four thousand trees within Kano. Other good Samaritans, either inspired by him or not, are fast getting on the bandwagon by advocating for afforestation, which, if appropriately executed, will help reduce the scorching heat Kano is immensely experiencing. 

Deforestation and its effects need no introduction. This activity has spanned many decades. For different reasons, man fell trees to cook, make furniture, manufacture vehicles, or clean his environment. Deforestation engenders climate change and combines carbon dioxide with oxygen, eventually returning to its emitters (human beings), affecting them negatively. Deforestation is the removal of forests. It happens for several reasons, causing devastating consequences. It can be deliberate, natural or accidental. This unwelcoming act changes the climate, desertifies the land, erodes the soil, reduces crops, brings floods, and increases greenhouse gases in the atmosphere.

Battling the devastating effects of climate change requires a great effort from the government and non-governmental organisations, as well as the public. Climate change has caused a growing concern around the globe. As an end-product of vehicle exhaust and factory emissions, climate change is a global challenge enjoying little attention, especially in the Global South. To tell the truth, while a minority of the Global North pays much attention to reducing the effects of climate change, a majority, mainly comprising the Global South countries, do nothing to curb the problem. Some people, especially in developing nations, consider forests underdeveloped, not knowing that their lack poses a great challenge to life.

How people frequently fell trees defies explanation. With the rapid rural-urban migration, people become more interested in deforesting the world to build houses, companies, etc. Urbanisation is another reason for deforestation. With the current raging global warming debilitating the world, the earth will not only be in a jam but will also represent hell on earth. Worst comes to worst, the earth can become inhabitable. The current exceedingly hot weather in Kano and elsewhere is fast becoming a pain in the neck. 

Causes of Deforestation

The causes of deforestation are numerous, with agriculture ranking first. Since time immemorial, people have cultivated acres of land numbering in the thousands. As a result, forests are cleared and/or burnt for farming. The Industrial Revolution in the late 18th century, which continues to the present, is another significant cause for concern. The processing of raw materials necessitates the rampant cutting down of trees. In Africa, although large amounts of forests are cut down for burning at homes for food and sale, rendering communities prone to the obnoxious effects of climate change, little or no efforts are made to reforestation. 

Deforested for commercial or home use: Places are left to reforest themselves or waste away forever. Deforestation engenders the loss of habitat, which causes more and more animals and plants to die. A forest is home to countless animals and plants. Therefore, plants and animals lose their homes if a bush is deforested. Not only does deforestation affect the animals and plants we know, but also those we don’t know. 

Deforestation causes the greenhouse gases to be released into the atmosphere. The fact that trees absorb carbon dioxide and emit oxygen into the atmosphere is not less known. Trees control the water level in the atmosphere by regulating the water cycle. By working together, millions of trees refine the moisture obtainable in the air. While there is enough water in forested areas, there is less in deforested ones. This dries up the soil, making it grow less crops. 

Further, soil erosion and flooding count among the effects of deforestation. Trees provide nutrients and retain water. Without forests, like it or lump it, the soil erodes, losing nutrients and becoming barren and open to flooding. With the help of their roots, trees absorb and store a large amount of water when it rains. When they are felled, the flow of water stops, depriving the soil of its ability to retain water. While this brings floods in some areas, it causes droughts in others. 

Last, deforestation causes a lack of food, medicine and building materials. Many people, both within Nigeria and outside, consider forests the only source of food and medicine. However, with deforestation, they don’t only lose food and medicine but also their lives.

Toward Solving Deforestation

Deforestation occurs due to several reasons. While this cannot be more correct, there are solutions to the problem notwithstanding. Considering the threat climate change poses to the ozone layer and the heightening greenhouse effect, promoting afforestation is necessary. The fact that developed countries worldwide advocate tree planting needs no emphasis. Thus, tree planting should be encouraged, and campaigns against unnecessary felling of trees should be launched. 

We need to do the following:

1. Enlightening People about the Effects of Clear-cutting of Forests: Unless enlightened, people will continue to deforest communities for reasons better known to them. To discourage deforestation, we need to initiate campaigns and give lectures to awaken people to the devastating effects of deforestation before things go out of hand.

2. Reforestation of Clear-cut Lands: When deforested, we should consider planting young trees to replace the ones cut down. Around the world, every year, under several initiatives, trees are planted. Celebrating World Environmental Day 2022, in collaboration with UNESCO and Concordia College, Yola, a foundation whose name I have forgotten, gave, in June 2022, in the Concordia College hall a mesmerising public lecture on climate change and deforestation. 

3. Educating the Public: Although some people are informed about the global warming problem, many are not. We should be determined to educate the public about the causes and effects of deforestation. It is noteworthy that people have to either avoid unnecessary tree cutting down or risk damaging the ozone layer.

In conclusion, even though the campaign against deforestation is widespread, many people, especially in urban areas, fail to feel the urge to afforest their respective communities. This spells doom. Of course, a disaster is looming large. We will be doomed unless we come together to prevent it.

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

By Muhammed Sodangi

Let me begin with the famous saying of the South African anti-apartheid revolutionary leader, Nelson Mandela, who said, “It is through education that the daughter of a peasant can become a doctor, that the son of a mine worker can become the head of the mine, that a child of farm workers can become the president of a great nation. It is what we make out of what we have, not what we are given, that separates one person from another.”

On August 23, 2023, the Executive Governor of Kano State, Engr. Abba Kabir Yusuf, approved the payment of ₦700 million to 7,000 Kano indigenous students at Bayero University, Kano.

This commendable gesture has put smiles on the faces of a great number of students who were utterly struggling for the survival of their academic pursuits at the time.

Under your stewardship, Your Excellency, approximately 550 indigent students from Kano State were sponsored to travel overseas for a master’s scholarship program.

Thus, it is a clear testimony that the education sector has been prioritized by investing heavily in the future leaders of our state.

However, students studying at various universities outside the state risk deferment or withdrawal for not settling their tuition fees as promised by the Kano State government.

On March 2, 2024, the Kano governor held a meeting with the “Joint Consultative Forum of Kano Universities Students” to address the lingering issue regarding the payment of their tuition fees.

A few days later, a screening team from the scholarship board was dispatched to various universities, but no progress has been recorded yet.

Your Excellency, many students have missed tests and are on the brink of missing exams. We are thus calling on your intervention as soon as possible.

Thank you.