Muslims

I write this as a concerned citizen of Kano who genuinely wants your administration and our state to succeed.

First, I must acknowledge the progress your administration has made. The visible investment in road construction, rehabilitation and urban infrastructure across Kano deserves recognition. Your government has also intervened in education, healthcare, agriculture, and other sectors. These efforts should be sustained regardless of political differences.

However, Your Excellency, I believe Kano can do even more.

The recently concluded mass wedding involving 1,500 couples, reportedly gulping the state more than ₦1.5 billion, has made me reflect on our priorities. 

I am a Muslim, and I respect marriage and the Sunnah of our beloved Prophet Muhammad (SAW). I therefore do not oppose helping genuinely vulnerable people to marry.

My concern is sustainability and priority.

Marriage does not end at the wedding. After the ceremony come food, rent, healthcare, children’s education and other responsibilities. If someone lacks the economic capacity to establish a household, helping him marry does not necessarily solve the problem that made marriage difficult.

We should not only help people get married; we should help them build families that can stand on their own.

This is why I respectfully urge your administration to place greater emphasis on the following:

Education: Kano’s children are our greatest investment. We need stronger public schools, better teacher development, learning materials, technical education, girls’ education and serious programmes to return out-of-school children to classrooms. Questions have already been raised about the relatively small allocation to some out-of-school-girl programmes compared with the mass-wedding expenditure.

Youth employment and skills: Our young people need sustainable opportunities, not only temporary grants. Vocational training, agriculture, ICT, manufacturing, apprenticeships, and affordable business financing can help young people earn and eventually support their own families.

Healthcare and water: Functional primary healthcare, maternal care, essential medicines, clean water and sanitation must reach ordinary citizens, particularly in rural communities.

Agriculture: Kano has enormous agricultural potential. The government should strengthen irrigation, storage, processing and market access so that farming becomes a profitable industry and a source of employment.

There is also the important issue of monitoring government assistance.

I recently saw a large number of mattresses being distributed under the mass-wedding programme, which raised questions for me about what happens to them after distribution. I cannot confirm whether what I observed involved legitimate transfer, resale or something else, and I do not wish to accuse anyone without evidence.

But it highlights an important question:

What mechanism monitors government assistance after it reaches beneficiaries?

I respectfully suggest post-distribution verification, proper documentation and follow-up assessments. The government should know who received assistance, whether they received the full allocation, and whether the intervention actually improved their lives.

Public money deserves public accountability.

Your Excellency, you have shown that your government can build roads.

Please build people too.

You have shown that government can support marriages.

Please build the economic foundation upon which those marriages can stand.

Let us measure Kano’s progress not only by kilometres of roads constructed, but by how many children are in school, how many young people have sustainable jobs, how many families escape poverty, and how many empowerment beneficiaries remain economically active years later.

I do not want a Kano where people continually wait for government assistance.

I want a prosperous Kano where the government creates the opportunities that allow people to become self-reliant.

That is the Kano many of us want.

Umar Abdullahi Huguma writes from Kano State and can be reached at umarhuguma2023@gmail.com.

By Hadiza Abdulkadir

The Dangote Refinery Initial Public Offering (IPO) has been declared Shariah-compliant following a Shariah screening exercise conducted by Qistal.

Prof. AbdurRazaq AbdulMajeed Alaro, one of the scholars involved in the assessment, said the screening examined the refinery’s compliance with Shariah standards, including its business activities and income sources.

According to Prof. Alaro, the assessment found that the Dangote Refinery IPO shares are currently Shariah-compliant. However, he stressed that Shariah screening is not a one-time exercise and that subsequent reviews will be conducted periodically to ensure continued compliance.

The announcement provides guidance for Muslim investors seeking to determine whether investing in the refinery’s shares aligns with Islamic investment principles.

By Khalid Imam

On Tuesday, 2nd September 2026, Triple R Kannywood Renewed Hope, led by Alhaji Dauda Adamu Abdullahi Kahutu Rarara, organised a grand Maulidin Nabiyi (SAW) at the Aminu Dantata Trade Fair Complex, Kano.

The event was chaired by Alhaji Aminu Alfandaj, Head of the LOC, and commenced with a recitation of the Glorious Qur’an, followed by a welcome address by Tijjani Asase, the PRO of Triple R Kannywood Renewed Hope.

The gathering featured inspiring religious lectures, devotional songs and poetic praises celebrating the noble life, virtues and exemplary character of the Prophet Muhammad (SAW).

The atmosphere was set by a fascinating and thrilling succession of cantatas, devotional songs and poetic praises celebrating the extraordinary and stellar personality of the Noble Prophet Muhammad (SAW). The performances, delivered by some of the finest Islamic song-artists, beautifully captured their profound love, reverence and admiration for the Messenger of Allah (SAW).

Malam Nafi’u Adam Sha’iri set the floor ablaze at exactly 11:58 a.m., opening what became a deeply moving and spiritually uplifting session of devotional songs. He was followed by Sayyada Faiza Amatullah, Sayyadi Sojan Ma’aiki, Sayyadi Malam Kabiru Kiya Ambato, Malam Mustapha Zakariya and Malam Ahmad Gwangwazo, among many others.

The likes of popular composers of Soul-Stirring Cantata in Praise of the Prophet (SAW), led by Sheikh Hafiz Abdalla and Malam Bashir Ɗandago, added their melodious voices with heartfelt verses and evocative performances; the artists celebrated the noble character, unparalleled virtues, mercy, compassion and exemplary life of the Prophet Muhammad (SAW). Their renditions created a unique atmosphere of spiritual reflection and renewed love for the Messenger of Allah (SAW).

At exactly 12:27 p.m., Malam Bazallahi Sheikh Nasiru Kabara was invited to speak on Mu’amalatu Maʿaiki wa Ṣaḥabatihi—the uncommon relationship and interactions of the Noble Prophet Muhammad (SAW) with his reverential Companions. 

He described the bond between the Noble Prophet (SAW) and his Companions as one founded upon profound love, mutual respect, sacrifice, and unwavering devotion. Their relationship was not merely that of a leader and his followers; it was a remarkable bond built on faith, loyalty, compassion, trust and a shared commitment to the cause of Islam.

He also stressed that the Companions loved the Prophet (SAW) deeply, honoured his guidance, stood by him through hardship and were prepared to make tremendous sacrifices for the sake of Allah and His Messenger, citing the Battle of Uhud as one of the true tests of sacrifice that the Prophet and the Sahaba went through together. In turn, the Prophet (SAW) treated them with exceptional kindness, dignity, compassion and understanding, nurturing them into a community bound together by faith and brotherhood.

He further highlighted that the Prophet’s interactions with them therefore provided a timeless model of leadership characterised by compassion, dignified fellowship, and loyalty founded on faith. The relationship between the Prophet (SAW) and his Companions remains an enduring example of how love, respect, sacrifice and devotion can transform individuals into a united and purposeful community.

As the special Maulidin Nabiyyi session drew to a delightful close in the evening hours, several scholars took to the podium to deliver educational admonishments to members of Triple R Kannywood Renewed Hope and dozens of enthusiastic guests in attendance, urging them to emulate the noble character of the Prophet Muhammad, peace be upon him, and to use their influence in Kannywood to promote unity, discipline, and moral values in society, while prayers and commendations marked the end of the spiritually uplifting gathering.

By Muhammad Sulaiman

The Bank of Ghana has appointed prominent Nigerian Islamic scholar Professor Bashir Aliyu Umar of Bayero University, Kano (BUK), to chair the council overseeing interest-free banking operations in the country.

The Governor of the Bank of Ghana, Johnson Pandit Asiama, formally inaugurated the new members of the council at a brief ceremony held in Accra.

Professor Bashir Aliyu Umar’s appointment highlights the growing role of Islamic scholars and experts in the development of interest-free banking and Islamic finance.

Professor Umar is a lecturer at Bayero University, Kano, and a prominent scholar of Islamic studies. The council is expected to help ensure that interest-free banking operations in Ghana comply with the principles and requirements of Islamic law.

The appointment comes at a time when Islamic banking and finance are gaining increasing acceptance in different parts of the world.

By Hadiza Abdulkadir

Tazkiyah University, Zaria, the first all-female university in Nigeria, has opened applications for admission into its 2026/2027 academic session.

Based in Kaduna State, the university is inviting qualified female candidates to apply through UTME, Direct Entry and transfer admission routes for programmes across Allied Health Sciences, Management and Social Sciences, and Computing.

Available programmes include Nursing Sciences, Medical Laboratory Sciences, Human Nutrition and Dietetics, Public Health, Accounting, Economics, Business Administration, Taxation, Computer Science, Cyber Security, Software Engineering and Information Technology.

Operating under the philosophy of “Blending Knowledge with Noble Character,” the university says it is committed to providing quality education alongside character development.

Students will have access to modern facilities and dedicated faculty, while scholarship and financial aid opportunities are also available for eligible students, including orphans.

Interested candidates can obtain further information and apply for admission through the university’s official website, www.tazkiyah.edu.ng.

By Muhammad Abubakar

Since I came to France for work, I have been extremely cautious about criticising Israel or Benjamin Netanyahu. Often, though wrongly, people conflate criticism of an entity or a person with criticism of an idea or of an entire ethnic or religious group.

Soon after Hamas’s attack on Israel on October 7, I felt driven to write about the unresolved conflict. It was difficult to ignore the subject. Yet I was also concerned that expressing my views might affect my employment or even my residency status in France. To be certain, I reached out to our Human Resources department for guidance.

We essentially agreed on an important distinction. Israel and Benjamin Netanyahu are not the same as the Jewish people or Judaism. One can criticise the policies of the Israeli government or the actions of its prime minister without expressing hostility towards Jews or the Jewish faith. The same principle applies elsewhere. A person may criticise Saudi Arabia or Crown Prince Mohammed bin Salman without being an Islamophobe or an enemy of Islam.

This distinction is fundamental in any society that values free expression and intellectual honesty. Democracies depend on the ability of citizens to question governments, leaders and public figures. If every criticism of a political leader is interpreted as an attack on an entire religion or ethnic group, meaningful public debate becomes impossible.

I was reminded of this principle after listening to new songs released yesterday by the Nigerian political singer, Dauda Kahutu, popularly known as Rarara. The songs appear to criticise an opposition politician in Gombe State, Sheikh Ali Isa Ibrahim Pantami, who is also a respected Islamic scholar.

Unfortunately, I have seen some people make the same mistake that often appears in discussions about international politics. They have framed criticism of Pantami as though it were criticism of Islam itself.

Pantami does not represent Islam. He is a Muslim and an influential public figure, but he remains an individual whose political choices, public statements and actions are open to public scrutiny, just like those of any other politician. Defending him is entirely legitimate, but such a defence should be based on facts, evidence and reason rather than on the assumption that any criticism directed at him is an attack on the religion he professes.

By any definition, both the singer and the governorship candidate he appears to criticise in his songs are Muslims. Neither of them represents Islam. Their political disagreements should therefore remain political disagreements. Turning them into religious disputes serves neither truth nor the public interest.

This tendency to wrap political figures in the cloak of religion is dangerous. It discourages accountability and deepens unnecessary divisions within society. Once religion becomes a shield against legitimate criticism, it becomes difficult to separate public responsibility from personal belief.

Nigeria’s diversity demands greater care in the language we use. Political competition should not be transformed into religious confrontation. Citizens should be able to disagree with politicians, governors, ministers or scholars without being accused of attacking an entire faith.

The lesson is simple. We must distinguish between people and the principles they claim to represent, between governments and the nations they govern, and between political leaders and the religions they practise. Failing to make these distinctions only fuels misunderstanding and polarisation.

Criticise ideas. Debate policies. Defend people if you wish. But let us avoid presenting political disagreements as battles for religion. In the long run, both politics and religion are better served when we keep that distinction clear.

By Zayyad I. Muhammad 

One of the gubernatorial ambitions generating the most intense debate and public interest ahead of the Gombe State 2027 governorship race is that of Professor Isa Ali Ibrahim Pantami.

From the outset, Professor Pantami’s reported interest in contesting for the governorship attracted attention far beyond the borders of Gombe State. This is largely because he is not regarded as a conventional politician. Rather, he is an accomplished academic, Islamic scholar, technocrat, and former Minister of Communications and Digital Economy whose tenure earned him national recognition for driving Nigeria’s digital transformation.

Pantami’s potential candidacy appears to enjoy support from three distinct constituencies.

The first consists of those who genuinely believe he has something significant to offer the state. They draw inspiration from his performance as minister, citing his reforms in the digital economy, the expansion of broadband infrastructure, the growth of digital identity enrolment, and his emphasis on innovation, transparency, and public sector efficiency. To this group, his administrative record demonstrates that he possesses the competence and vision required to govern Gombe State.

The second group is found within the opposition in Gombe state, particularly elements of the PDP, who view Pantami as one of the few personalities with the political profile, credibility, and public appeal capable of mounting a serious challenge against the APC’s candidate-Dr. Jamilu Isiyaku Gwamna. Whether they support him or not, many acknowledge that his entry into the race would significantly alter the political equation.

The third constituency comprises sections of the religious community who see his ambition as an opportunity for one of their own to demonstrate how religious scholarship, intellectual depth, and public service can translate into effective democratic governance. For many within this group, his candidacy represents more than a political contest; it is an opportunity to test whether the values he has consistently preached can be successfully applied in elective office.

Like every major political figure, Pantami also faces opposition from different quarters.

The first group consists mainly of career politicians who believe he is entering a political space traditionally occupied by established political actors. To them, he is an outsider attempting to disrupt existing political calculations, alliances, and structures that have been built over many years.

Perhaps more surprisingly, the second group of opponents comes from within sections of his immediate religious constituency. Some clerics and religious associates reportedly believe that during his tenure as minister, he did not sufficiently carry them along or extend the expected level of inclusion and patronage. Consequently, while they may respect his scholarly credentials, they remain reluctant to support his political ambition.

Another dimension that has attracted considerable attention is the political dexterity with which Pantami secured the PDP gubernatorial ticket. The manner in which he navigated the party’s internal dynamics and emerged as its flagbearer suggests careful planning and strategic preparation rather than mere political ambition. His decision to align with the Nyesom Wike-led faction of the PDP, a bloc widely perceived in political circles as maintaining a cooperative relationship with the APC-led Federal Government, has further strengthened his political positioning. The goodwill and support he reportedly enjoys within that tendency of the PDP could prove to be a significant advantage as the campaign unfolds.

In addition, Pantami could benefit from protest votes originating from within the APC. Some influential APC stakeholders and their supporters who believe Governor Muhammadu Inuwa Yahaya has not done sufficient justice to their political aspirations or interests may choose to channel their dissatisfaction by supporting Pantami. While it remains to be seen how substantial such a shift could be, the possibility of cross-party protest votes is a factor that political observers cannot ignore.

Whichever way one chooses to examine it, Professor Isa Ali Ibrahim Pantami’s potential governorship candidacy is in a class of its own. What initially appeared to be little more than speculation or a distant aspiration has steadily evolved into one of the defining conversations in Gombe State politics. official campaign has yet to commence, but the discussions surrounding Pantami’s governorship ambition have already reshaped Gombe State’s political landscape, making him a force that political stakeholders can no longer afford to ignore.

The ultimate test, however, will not simply be the enthusiasm surrounding his candidacy but his ability to convert goodwill into an effective political structure, sustain broad-based alliances, and persuade the electorate that his administrative achievements at the federal level can be replicated in Gombe State. Regardless of the eventual outcome, Pantami has already ensured that the Gombe 2027 governorship contest will be one of the most closely watched political battles in the state’s history.

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

By Muhammad Abubakar

The Supreme Council for Shariah in Nigeria (SCSN) has cautioned against the proposed creation of state police, saying it should not be seen as a quick solution to the country’s security challenges.

In a press statement issued on July 30, 2026, the Council acknowledged Nigeria’s worsening security situation but argued that the problems facing the nation’s security architecture are rooted in inadequate funding, corruption, poor welfare for personnel, weak intelligence, obsolete equipment and ineffective coordination.

The Council called for comprehensive reforms of existing security institutions rather than an immediate transfer of policing powers to state governments. It also expressed concern over what it described as the apparent haste in pursuing constitutional amendments on the matter, urging broader public consultations and national consensus before any decision is taken.

SCSN further warned that without strong constitutional safeguards, independent oversight, transparent recruitment and accountability mechanisms, state police could become instruments of political intimidation and abuse of power.

The Council appealed to the President, the National Assembly, state governments and other stakeholders to ensure that the concerns of Nigerians are adequately addressed before proceeding with the proposed reform. The statement was signed by the Secretary General of the Council, Malam Nafi’u Baba Ahmad, mni.

By Muhammad Sulaiman

A Nigerian lawyer and human rights advocate, Faisal Manir, has called on the National Youth Service Corps (NYSC) to immediately review its registration policy that allegedly compels married female Prospective Corps Members (PCMs) to adopt their husbands’ surnames.

In a letter dated July 30, 2026, and addressed to the Director-General of the NYSC, Manir argued that the policy violates the constitutional rights of married women by overriding their choice to retain their maiden (father’s) names during online registration.

According to the letter, female PCMs who indicate that they are married are prompted to provide their husbands’ details. While the registration portal appears to offer them the option of retaining their maiden names, Manir alleged that the system ultimately requires them to accept their husbands’ surnames before completing the registration process.

He contended that the practice is inconsistent with Sections 37, 38(1), and 42 of the 1999 Constitution of the Federal Republic of Nigeria (as amended), which guarantee the rights to privacy, freedom of thought, conscience and religion, and protection from discrimination.

The lawyer further argued that the policy disproportionately affects Muslim women, noting that Islamic teachings emphasize preserving a person’s lineage through the father’s name. He cited Qur’an 33:5 and a Hadith to support his position that adopting a surname other than one’s father’s is contrary to Islamic principles.

Manir also referenced a Supreme Court decision, Lagos State Government & Ors v. Asiyat AbdulKareem (SC/910/16), stating that it affirmed citizens’ rights to practise their religion and uphold their beliefs in matters of personal identity.

He called on the NYSC to discontinue the practice immediately and to amend its registration system to allow married women to retain their maiden names without coercion or additional justification.

In addition, the lawyer demanded that the NYSC reissue, free of charge, certificates to women who were allegedly compelled to adopt their husbands’ surnames during the scheme.

The letter serves as a pre-action notice, warning that failure to address the demands could result in legal proceedings seeking a declaration that the practice is unconstitutional, an order directing the NYSC to issue corrected certificates, and compensation for affected women for the psychological distress and inconvenience allegedly caused.

As of the time of filing this report, the NYSC had not publicly responded to the allegations or the demands contained in the letter.

By Muhammad Abubakar

The Institute of Islamic Cogitation, in collaboration with Markaz Khulafa’irrashidin Sharada, will host the 4th Annual Summit on the Life and Legacy of Sheikh Ja’afar Mahmud Adam on Sunday, July 12, 2026, at 9:30 a.m. at Usman ibn Affan Mosque, Kofar Gaya, Kano.

The summit will focus on the theme: “Rethinking Islamic Scholarship, Leadership, and Societal Transformation in Contemporary Nigeria.”

According to the organisers, the event aims to examine Sheikh Ja’afar’s enduring contributions to Islamic scholarship, leadership, and social reform. Scholars, researchers, students, and members of the public are expected to participate in discussions on seven approved sub-themes, including Qur’anic exegesis, jurisprudence, theological education, youth engagement, institutional development, and strategies for sustaining his intellectual legacy.

The annual gathering is intended to promote informed academic discourse on the late scholar’s teachings and their relevance to contemporary Nigerian society while encouraging reflection on the role of Islamic scholarship in national development.