Muslims

By Fatimat Ibrahim Abedoh 

Students frequently justify their disappointing academic performance by claiming they intended to pursue a different course but ended up in another or that they dislike their current course. Kudirat Oyiza Abdulkareem has disproved this narrative by demonstrating dedication and a strong desire for success.

When Kudirat Oyiza arrived at Bayero University, Kano (BUK), in 2018, she was filled with uncertainty. She had applied for Medicine, but fate had other plans. She was offered Forestry and Wildlife Management, a course she had never even heard of. At that time, the only image that came to her was of lions.

Her mother was the only one who seemed familiar with the course, as her late father had been a forest officer. However, she was too young to remember what he did. Confused and unsure, she considered rewriting JAMB, but her sister advised her to give the course a chance.

Turning Uncertainty into Excellence

The first semester was tough. The weight of studying a course she had not chosen left her unmotivated. Yet, despite her doubts, she ended the semester with the highest GPA in her faculty with 4.72. Instead of celebrating, her sister reminded her that she could do even better. A friend encouraged her to set a higher standard for herself, grading her performance as though she were still in her secondary school, NIOMCO Staff Secondary School, where an “A” started at 80% instead of BUK’s 70%.

With this mindset shift, she achieved a perfect 5.0 GPA in her second semester at the 100 level.

Finding Purpose Beyond Grades

By the 200 level, she had started seeing Forestry and Wildlife Management beyond academics. She became curious about its real-world applications and how to use her knowledge to tackle climate change, food insecurity, and environmental sustainability. This curiosity led her to connect with forestry students worldwide, engage in meaningful discussions, and explore the impact of her field.

Her passion for the environment extended beyond her studies. She traveled across the country, attending various developmental projects and workshops related to her course, visiting six states. She also volunteered with over 10 organisations, mostly remotely, using her skills to address pressing environmental issues.

In addition to her academic work, she co-founded the Forestry and Wildlife Student Association of Nigeria, BUK chapter, where she served as the financial secretary in her final year.

Overcoming Challenges and Staying Resilient

Her journey was not without challenges. Financial struggles loomed over her education, and there were times when different individuals paid her school fees. Even her faculty stepped in to support her. To ease the burden, she applied to teach during school breaks to earn money, an experience she cherished as it aligned with her passion for teaching.

Time Management: A Key to Success

Despite all her engagements and travels, Kudirat Oyiza remained focused on her academics. Her secret? Time management. She was conscious of how she spent her time, balancing her studies, social life, and work commitments.

“I know my brain doesn’t retain half-baked information,” she admits. 

As a slow learner, she needed to review material multiple times to grasp concepts fully. While others might read something once, she would read it three to four times until it stuck. She also knew that her brain wasn’t efficient at night, so she developed a unique scheduled time for mainly reading mornings. 

She always set targets for herself and monitored her time carefully to meet them. During exams, she allocated time based on the number of questions and avoided dwelling on a single one, no matter how confident she was. This strategic approach to time management became her trademark.

A Grand Finale: Graduating at the Top

Fast-forward to 2025, she graduated as the best student in her department, faculty, and the entire university, which speaks volumes about her determination and resilience.

Looking back, she sees her success as a reward for hard work, not just a gift. 

She remains grateful to God, her siblings, friends, mentors, and everyone who supported her through the highs and lows.

But this is just the beginning. She is eager for the next chapter, ready to take on new challenges with the same grit and passion that brought her this far.

She says, “Do the things others aren’t willing to do, and you will get the things others will never have.”

Fatimat Ibrahim Abedoh, a Fellow PRNigeria, writes via abedohzahara@gmail.com.

By Hadiza Abdulkadir

The European Parliament has passed a resolution condemning the continued detention and possible execution of Nigerian singer Yahaya Sharif-Aminu on blasphemy charges. The resolution, adopted on Thursday, urges the Nigerian government to immediately release Sharif-Aminu and abolish blasphemy laws that violate human rights.

Sharif-Aminu was sentenced to death by an Upper Sharia Court in Kano State on August 10, 2020, for allegedly composing a song with lyrics deemed derogatory to the Prophet Muhammad. His trial was conducted without legal representation, and his family has reportedly faced harassment and persecution since his arrest. 

Although the Kano State High Court ordered a retrial in January 2021 and later upheld by the Court of Appeal in August 2022, the constitutionality of Sharia-based blasphemy laws was affirmed, raising fears that the death sentence might still be enforced. His appeal to the Supreme Court, filed in November 2022, remains pending.

The European Parliament highlighted that Sharif-Aminu’s health is deteriorating due to inadequate access to food, clothing, and medical care while in detention. The resolution calls for his unconditional release, guarantees for his safety, and an expedited and fair appeals process at the Supreme Court.

The Parliament further criticised Nigeria’s blasphemy laws, stating that they contravene international human rights commitments, the African Charter, and Nigeria’s own constitution, which upholds freedom of expression and religion. It also highlighted that blasphemy accusations frequently lead to mob violence and extrajudicial killings, putting religious minorities at risk.

In addition to demanding Sharif-Aminu’s release, the European Parliament urged the Nigerian government to abolish blasphemy laws, impose a nationwide moratorium on executions, and take concrete steps to prevent impunity for those inciting or perpetrating violence over alleged blasphemy cases. It also called on the European Union and its member states to raise human rights concerns with Nigerian authorities and observe future legal proceedings related to blasphemy cases.

The resolution commended the recent acquittal of Rhoda Jatau and the release of Mubarak Bala, both previously detained on blasphemy-related charges. It reaffirmed that blasphemy laws should be abolished to protect fundamental freedoms in Nigeria.

The European Parliament’s President has been instructed to forward the resolution to the European Commission, the European Council, the European External Action Service, and the Nigerian government and parliament for immediate action.

By Garba Sidi 

On Monday night, 27th January 2025, the Jigawa State Commissioner for Sports and Information announced to journalists that the State Executive Council approved the sum of ₦4.8 billion for the 2025 Ramadan Feeding Program.  

An estimated 2022 population survey indicated that Jigawa State has approximately 7,499,100 people, making it the eighth-largest state by population. Of this population, 45.2% are below the age of 15, while 49% are between 15 and 59. Females constitute the majority at 50.4%, compared to 49.6% males. Understanding these demographic trends is critical for addressing the state’s challenges.  

I oppose the State Council’s move because the state has many pressing issues that require far greater government attention than a Ramadan feeding program. These funds would be better spent addressing healthcare and education problems.  

According to the National Mass Education Programme Initiative (NMPI 2022), over half of the children (51.1%) aged 6–15 in Jigawa State do not attend school. Additionally, Jigawa is one of the poorest states in Nigeria, with a poverty rate of 87.02%, reflecting severe challenges across economic, health, and education sectors.  

To clarify the situation for Jigawa residents, we must examine how last year’s Ramadan feeding program was conducted. As the Commissioner for Sports and Information stated, the state government contributed 55% of the program’s funding, while local governments covered 45%.  

Jigawa has 27 local governments, each grappling with dozens of unresolved issues. Their grants are insufficient to address even a quarter of these problems, and their chairpersons have done little tangible work for the people’s well-being. If 45% of local government funds are diverted to Ramadan feeding, I doubt they will even have enough to pay workers’ salaries.  

Last year, 609 centres distributed food (Kosai [bean cake], Kunu [porridge], and Kolo rice) during Ramadan. This year, the government intends to increase the number of centres to 630, with each centre providing meals for 300 people daily. Multiplying 300 by 630 results in a total of 189,000 people fed each day. Over 20 days, this programme would reach 3,780,000 people.  

Let us compare this to the approximate population of each local government and the number of beneficiaries:  

Dutse 400,000  

Hadejia 350,000  

Kazaure  300,000  

Ringim 280,000  

Gumel  270,000  

Birnin Kudu 250,000  

Kafin Hausa 240,000  

Gwaram  230,000  

Jahun 220,000  

Gagarawa 210,000  

Maigatari 200,000  

Babura 190,000  

Guri 180,000  

Kiri Kasama 170,000  

Auyo 160,000  

Malam Madori 150,000  

Gwiwa 140,000  

Yankwashi 130,000  

Taura 120,000  

Roni 110,000  

Sule Tankarkar 100,000  

Garki 90,000  

Buji 80,000  

Kaugama 70,000  

Birniwa 60,000  

Kiri Kasamma 50,000  

Miga 40,000  

If this huge amount of money were budgeted for healthcare or education, all Jigawa residents would benefit. Everyone falls ill at some point, and education is essential for ensuring our children live as dignified humans—not animals.  

Garba Sidi wrote via sidihadejia@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 Hadiza Abdulkadir

Islam is experiencing a remarkable rise in Japan, making it the fastest-growing religion in the country. Reports indicate that the number of Japanese Muslims has increased significantly in recent years, driven by conversions and the growing presence of Muslim expatriates.

Experts attribute this growth to increased cultural exchanges, greater awareness of Islam, and the influence of international students, workers, and businesspeople. The number of mosques in Japan has also grown, reflecting the expanding Muslim community.

“I was drawn to Islam after learning about its teachings of peace and discipline,” said Kenji Tanaka, a Japanese convert. His story mirrors that of many others who have embraced the faith.

Despite Japan’s small Muslim population compared to other nations, the steady rise in conversions and interest in Islamic teachings highlights a shift in religious dynamics within the country.

Religious scholars believe that as Japan becomes more globally connected, interest in diverse faiths, including Islam, will continue to grow.

By Ukasha Sani Idris

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

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

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

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

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

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

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

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

Ukasha Sani Idris wrote via ukasha_sani@yahoo.com.

By Hamisu Adamu Dandajeh, PhD

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

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

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

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

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

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

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

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

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

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

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

By Uzair Adam 

Former Governor of Kano State, Senator Rabiu Musa Kwankwaso, has urged the Nigeria Police Force to maintain professionalism and avoid political bias, particularly in its operations within the state.  

This follows the controversy surrounding a terror alert issued by the Kano State Police Command on the eve of the annual Maulud celebration organised by the Tijjaniyya Sufi Order at the Sani Abacha Stadium, Kano.  

In a statement on his X handle, Kwankwaso commended the Tijjaniyya Sufi Order for successfully hosting the significant event. 

He also congratulated Khalifa Muhammad Sanusi II, the Emir of Kano, and Governor Abba Kabir Yusuf for their contributions to the event’s success.  

However, he expressed disappointment over the police alert, which he claimed caused unnecessary panic among Kano residents and attendees from across Nigeria and beyond.  

“The conduct of the police, which appears to align with the Federal Government’s habitual interference in Kano’s affairs, further erodes their credibility,” Kwankwaso stated.  

He warned that issuing unverified threat alerts could lead to public complacency during genuine security threats.  

“Issuing a false threat alert of this magnitude sets a dangerous precedent. It risks making people dismissive of genuine threats in the future,” he noted.  

Kwankwaso also criticised the global impression created by the police’s actions, given the international participation in the event. 

He called on the Kano State Police Command to prioritise professionalism and avoid partisanship, emphasising the need for the Federal Government to steer clear of interfering in Kano’s governance.  

“The Federal Government must resist involving itself in matters that complicate governance in Kano State,” he added.  

The Tijjaniyya Maulud celebration remains a prominent annual event for the Sufi order, attracting participants from across the globe.

By Isah Dahiru

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Zayyad I. Muhammad

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

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

 1. Muhammad Moyijo – Kebbi

 2. Abu Hamid – Zamfara

 3. Ummaru Dallaji – Katsina

 4. Mallam Musa – Zauzau

 5. Mallam Isiyaka – Daura

 6. Mallam Suleiman – Kano

 7. Buba Yaro – Gombe

 8. Mallam Alimi – Ilorin

 9. Mallam Dendu – Nupe

 10. Mallam Yakubu – Bauchi

 11. Modibbo Adama – Adamawa

 12. Mallam Zaki – Katagun

 13. Mallam Sambo – Hadejia

 14. Mallam Dantunku – Kazaure

 15. Muhammad Manga – Misau

 16. Muhammad Wabi – Jama’are

 17. Muhammadu Namoda – Kauran Namoda

 18. Sambo Dan Ashafa – Yan’Doto

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

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

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

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

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

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

 3. Muhammad Kwairanga Abubakar: Emir of Funakaye

 4. HRH Ahmad Usman Mohammed: Emir of Deba

 5. Umar Muhammad Atiku: Emir of Akko

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

 7. HRH Alh. Umar Abdulsalam: Emir of Gona

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

 9. HRH Alh. Abubakar Ali: Emir of Yamaltu

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

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

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

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

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

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

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

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

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

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

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

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