Muslims

Prof. Abdussamad Umar Jibia

Throughout the week, discussions have arisen following the Christian Association of Nigeria’s (CAN) rejection of the closure of schools in some predominantly Muslim states in the North. In that context, I came across another article published by the Daily Trust on the same topic, written by a Muslim, or at least someone with a Muslim name; I cannot ascertain his faith.

This morning, I took some time away from assessing my students to read the articles. It is unfair to respond to a statement that one has not read. 

I read the press release by CAN a few times over, hoping I might find some wisdom. Unfortunately, I couldn’t. CAN is its usual self, apprehensive of anything Islamic out of fear of losing relevance. 

Christianity in Nigeria, as I often say, is merely surviving due to the presence of Islam. For instance, if Muslims were to cease going on hajj, all the Christian pilgrims’ boards, including the central one in Abuja, would naturally wither away. It is only when Muslims discuss Shariah that Christians recall the existence of Ecclesiastical law, which many of them know little about. The examples are numerous.

This time around, CAN understands that closing schools “for an extended period disrupts academic schedules and threatens the educational advancement of millions of students”. What CAN has forgotten is that Nigerian schools have always been closed for the same “extended period” of at least one month since our colonial days for Christian festivals. In fact, the Nigerian school calendar is designed to close all schools for at least two weeks each for Easter and Christmas celebrations. 

The Christian holidays have been officially recognised and embedded in our school calendar in a so-called secular country. If CAN were concerned about religious balance, as they falsely claim, they would have advocated for the cancellation of the Christmas and Easter holidays and proposed something neutral.

Archbishop Daniel Okoh, the signatory to the press release, wanted Nigerians to believe that the closure of schools during Ramadan would compromise the education of Christian children and devalue Christian communities in the North. This is an admission by the CAN President that the education of Nigerian Muslim children has always been compromised and that Nigerian Muslims have no value in Nigeria since their children are forced to remain out of schools for Christian festivals.

I am waiting for the CAN President and his team to go to court as they have threatened. What I would like to assure them is that Nigerian Muslims are now wiser. CAN hasn’t yet seen anything. All traces of Christianity as imposed on other Nigerians must be removed from our national life. It is just a matter of time.

The opening argument of the Daily Trust writer is that there is no single injunction in Islam mandating the closure of schools during Ramadan. I wish he would tell us where Islam mandates the closure of schools for Christmas and Easter. Islam is a complete way of life. Isn’t that what he is trying to argue? Does Islam not prevent us from blindly copying Jews and Christians?

From the beginning, Muslims have paid for the unity of the North and, indeed, Nigeria with their religion and, in some instances, their blood. This must stop at some point. If we are to remain united, then the rights of Muslims must be acknowledged and granted.

The people who colonised us were Christians. This explains why Christianity is ingrained in almost every aspect of our national life. Now that Muslims are expressing dissent, some people are calling for unity. A shared Northern identity? Yes. One Nigeria? Yes. One religion? No, we are Muslims and will not continue to accept the imposition of another religion upon us.

Finally, let me call on our Governors and, indeed, the Federal Government to embark on a comprehensive reform of our school system to align it with our values and beliefs. All neocolonial items should be removed.

Prof. Abdussamad Umar Jibia can be contacted via aujibia@gmail.com.

By Abdullahi Mukhtar Algasgaini

The Muslim Rights Concern (MURIC) has responded to the Christian Association of Nigeria (CAN) regarding four northern states’ decision to close schools until after Ramadan.

Bauchi, Katsina, Kano, and Kebbi are among the states involved. These states announced the closure of schools until the end of the Ramadan fasting period.

The Director of MURIC, Professor Ishaq Akintola, accused CAN of interfering in Muslim matters and Islam. He argued that this indicated that CAN wants to speak on behalf of both Christians and Muslims, which he believes is inappropriate.

MURIC called on CAN to focus on its own affairs and refrain from commenting on matters that are not of concern to it.

By Uzair Adam

The crescent moon marking the beginning of Ramadan has been sighted in Saudi Arabia, the moon sighting committee announced on Friday evening.

The Daily Reality reports that with this confirmation, the holy month will commence on Saturday, March 1.

Observatories across the Kingdom, including those in Sudair and Tumair, confirmed the sighting of the moon.

This follows an earlier call by the Supreme Court on Thursday, urging Muslims to look for the crescent on Friday evening.

The court advised anyone who sights the moon, whether with the naked eye or binoculars, to report their observation to the nearest court or contact a local center for guidance on submitting their testimony.

Saudi Arabia’s moon sighting committee routinely monitors the skies ahead of Ramadan’s expected start date and encourages other Muslims to participate in the sighting process.

By Sa’adatu Aliyu 

The word ‘craze’ has often veered my mind towards fashion. It’s not uncommon to hear the noise of the latest, let’s say, designer clothing brands or accessories referred to as the “new craze” in town because of how it has people emptying their pockets and savings just to fit in with the vogue purchasing the latest brands.

Well, since cryptocurrency became a household name (to me) at least six years ago, there has been much obsession with it. 

For those who are unfamiliar with it, individuals involved in this believe that it was not merely introduced to benefit a larger segment of the global population, but rather created to empower people to take charge of their assets—in the form of their finances. For instance, the “Democratization of assets” refers to a situation whereby individuals have the authority to control their wealth. These same individuals argue that it decentralises their interactions with banks and similar institutions. 

Given the vocabulary used to explain this, it’s hard to resist. After all, who doesn’t want to grow wealth “fast” and “more”?

As intriguing as this may sound from personal observation and experience, I would argue that this venture has very little to do with what it claims as its intention. At least, its true intentions seem to have been hijacked by unscrupulous individuals who view this as an easy means of facilitating money laundering or engaging in a classic case of robbing Peter to pay Paul. This means rallying the masses to invest in a venture that ultimately benefits the wealthy more than the impoverished, turning a few into the rich while further impoverishing those already in need. This is unmistakably a form of exploitation that the poor will undoubtedly bear the brunt of. Thus, in the spirit of Marxism, I believe this will only exacerbate the imbalance between the rich and the poor in our society, rather than promote financial liberation, at least not for the latter.

This reflects the reality of many instances I have observed. Suppose there is any reward reaped by those who invest time and energy in this. In that case, it is typically only a tiny fraction of people who have succeeded, most likely by promising others definite rewards if they partake in one training or another that offers the secret to unlocking wealth within the crypto venture. For this group, the lies never cease, and for their victims, they cling to the hope that this one more book purchase, class, training, or crypto platform could bring them a step closer to becoming wealthy. 

Consequently, they ensnare people in a cycle of addiction that has driven many to make desperate decisions to “salvage” their so-called wallet or invest further. Among other instances, I have heard of a mother who arranged for the kidnapping of her daughter and used it to solicit donations from the public, which she planned to use to invest in one of these ventures after incurring some losses. 

Another story is of a man who invested all his life’s savings while his family slowly died of hunger. Yet, their breadwinner threw the gospel of their action as driven by a desire to create generational wealth or their long-term investment. This is the habit of a gambler, which inevitably reminds me of the character Isaac Solar in the Telemundo programme Price of Fame, who was a chronic gambler who betrayed his family’s famous Music record label due to his gambling addiction, which eventually led him to the killing of his brother Julio Casear.

So, how is the cryptocurrency scenario any different from gambling–only that it is a digitalised form of gambling that has succeeded in throwing everyone into the loop of addiction? 

Evidently, the actors behind this have tapped into humanity’s psychology regarding the desire for wealth, particularly in our time—it is the new craze of society that we have come to believe can be earned by any means, thereby keeping us on a constant hamster wheel in pursuit of riches. Our attention is drawn to every word, every instance where money is mentioned, casting doubt on its legitimacy. And I could go on. 

So, ultimately, what I set out to say is

People fail to see these mining and crypto-related ventures for what they truly are. To me, they represent another form of gambling, albeit not in the traditional sense we know. Yet, we remain blind to this fact, and even more so, our ears are deafened, as those who have set out to swindle the masses in order to amass wealth for themselves have not only studied the psychology of individuals but have also mastered the art of using language to mislead the world into perceiving this as a reasonable and profitable venture. 

All this does to the poor, however, is rip them of their little savings and, of course, their peace of mind. Many have starved their families just so they could invest in something that yields neither results nor returns; they have gained depression after borrowing and pouring all their life savings into ventures, waiting years for nothing. And let’s not even start with the “it’s a long-term investment” nonsense because that’s rubbish. 

What happens if the investor dies? Can his or her family retrieve the funds? If I need money urgently, can I access my money quickly to address an immediate need? The answer is a definitive no! At least with banks, I can do all of the aforementioned. Therefore, due to the tendency of cryptocurrencies to fluctuate, which keeps you on edge and causes anxiety, I believe banks are more certain alternatives. 

We know for a fact that one of the plagues of the 21st century is the tendency to use language to glamourise the abnormal, turning it into something attractive—the era of double-speak, or what is infamously known as Orwellian language. Where gluttony is called cravings, bleaching is termed toning, being selfish is referred to as self-care, and, of course, in this regard, gambling is portrayed as trading or investment.

Fortunately, few people have gained from these ventures compared to those who spend good time and money but reap nothing over the years. 

It is obvious that after investing, there is no way to retrieve one’s capital in case one no longer finds the venture profitable. It is just dormant, so-called wealth that can’t be retrieved. Let’s not talk about how one’s family cannot retrieve their loved one’s investment after his/her demise. 

It’s sad that many of us have fallen into this trap. Though I’m no Sheikh or Ustaz, whenever I see the craze over cryptocurrency, these are some of the prophets’ sayings that come to my mind.

There is much controversy about the legitimacy of mining or crypto, which is enough reason to avoid it. The prophet SAW has advised us to avoid anything that is ambiguous. 

I come in peace.

 A verse of Allah to reflect upon: 

(2:275) “As for those who devour interest, they behave as the one whom Satan has confounded with his touch. Seized in this state, they say: “Buying and selling is but a kind of interest,” even though Allah has made buying and selling lawful and interest unlawful. Hence, he who receives this admonition from his Lord and then gives up (dealing in interest) may keep his previous gains, and it will be for Allah to judge him. As for those who revert to it, they are the people of the Fire, and in it shall they abide.”

 And the Hadith of the prophet:

Messenger of Allah ﷺ said, “Verily, there is a Fitnah (trial) for every nation, and the trial for my nation (or Ummah) is wealth”. At-Tirmidhi.

Instead of viewing cryptocurrency and its likes as another innovational breakthrough or digital economic revolution, let’s reflect on it from the perspective of the end of times.

Saadatu is a writer and lecturer at the ABU Distance Learning Centre. She can be reached at: Saadatualiyu36@gmail.com

By Muhammad Rabiu Jibrin (Mr. J)                 

Isn’t the religious institution now on the brink of suffering the same fate as the traditional institution, whose integrity, moral authority, and influence have been swept away by the political hurricane?

Historically, the Nigerian traditional and religious institutions were best known as the custodians of culture and justice, commanding immense respect and dignity. They were no-go areas with clear boundaries known to politicians. Their political neutrality, ethical brevity, and golden silence made them stand out, shielding them against political threats and disrespect. But with the gradual mental shift and negligence of purpose, the passage of time paved unnoticeable ways for political interference in their affairs, rendering them into a vulnerability that warms what once cooled them.

Although the Constitution of the Federal Republic of Nigeria does not clearly prohibit traditional rulers from engaging in politics, it expects public officeholders, including traditional rulers, to remain neutral. The state laws of most states, if not all, prohibit traditional rulers from participating in partisan politics, as such acts can be seen as a breach of their traditional duties and a justification for removal.

History has shown that most allegations against Emirs were connected to issues like partisan politics, outspoken nature, and mismanagement, among others. On March 9, 2020, the Kano State government under Governor Abdullahi Ganduje officially dethroned Sanusi Lamido Sanusi as the Emir of Kano. His grandfather, Emir Muhammadu Sanusi I (1953–1963), faced the same issue under the Premier of the Northern Region, Sir Ahmadu Bello, on April 10, 1963. Similarly, Emir Mustapha Jokolo of Gwandu (1995–2005) was deposed in June 2005 by the Kebbi State government under Governor Muhammad Adamu Aliero, while Emir Abubakar Atiku of Zurmi (2010–2012) was removed from his position by the Zamfara State government in 2012.

Having successfully influenced traditional institutions, are Nigerian politicians not now attempting to test the same waters on religious institutions through their appointments and donations services?

How our religious leaders glorify and endorse politicians while also criticising one another on political matters in mosques, churches, or during their religious sermons is akin to setting a bushfire that would consume all its inhabitants. It is not difficult for politicians to offer them lucrative sums of money, gift them extravagant cars, and so forth, enabling them to manipulate their views and dilute their words during sermons for material gain.

The silver lining is that the spiritual blueprints and the footsteps that guide them would resolutely remain unchanged till eternity, no matter their deviation.

The recent verbal altercation between Sheikh Sani Yahaya Jingir and Sheikh Muhammad Kabir Gombe, which stemmed from the issue of the ‘Qur’an Festival,’ is disheartening. I view Sheikh Sani Yahaya Jingir as a cleric who strives to speak the truth but often talks excessively. He is a mature, responsible Sheikh who should not demean himself by engaging in disputes with younger individuals like Sheikh Kabiru Gombe. His reputation, knowledge, and age should elevate him beyond such conflicts. He ought to discourage the young, emerging ‘Shuyukh’ under his mentorship from becoming involved in such matters, let alone involving himself.

As for Sheikh Kabiru Gombe, I see his utterances as disrespectful and illogical toward a man of that age, no matter the heat of the moment. If two ‘Shuyukh’ and their followers resort to ranting and calling each other names, what credibility do their preachings hold, and how will their followers perceive them? Where is the unity, patience, and love for one another that Islam teaches and which they claim to promote? No matter the misunderstanding, religious leaders should be careful with their words toward one another in all circumstances.

In conclusion, unless our religious leaders fight selfishness among themselves, adhere to the teachings of Islam, respect one another despite divergent views, and remain united, the future will unravel unfavourably. Only by adhering to the holistic teachings of Islam and the prophetic tradition can they stand resolute against any factor that seeks to erode their strength.

Muhammad Rabiu Jibrin (Mr.J) wrote via muhammadrabiujibrin@gmail.com.

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.