Muslims

By Aisha Musa Auyo

I will begin my write-up with this Hadith: Prophet Muhammad (peace be upon him) said, “Nothing is heavier on the believer’s scale on the Day of Judgment than good character.” (Sunan al-Tirmidh).

If we pay attention and are fair to ourselves, I bet you will realise that none of us is perfect. We all have areas in our lives where we excel, and we all have areas where we do not excel – or even fail. This will be true in your marital life as well. So, let us try to upgrade our character based on this fact.

Marriages collapse for many reasons. Some marriages and relationships go wrong because people fail to praise each other’s strengths and tend to criticise each other’s weaknesses. 

Let me tell you from experience. I love getting praise when I do something good, but if I totally blow something, I am already critical and upset enough with myself that I do not need my mate coming in and twisting the knife, so to speak. I am pretty sure everyone out there would agree with me on this. 

If you want to approach marriage the right way, you must generously praise each other, particularly when one excels at something, and use criticism sparingly when one flounders. Pray about the challenges and allow Allah, the Most High, to handle the work. 

Crushing your spouse’s soul will only push them away and never pull them toward you. When you see your spouse has messed something up, this is a time to draw them into your arms, hug them tight, and assure them everything will be okay. 

Marriage is teamwork, not competition, so learn to support and encourage each other. If you discover that you have strengths in areas where your spouse is weaker, take the lead in those aspects of the relationship and allow your partner to excel in what they do best. This synergy is achievable only in a healthy, selfless, progressive marriage.

If you both struggle in an area, agree to collaborate to address it. Learning to use this key effectively will create tremendous harmony in your relationship.

This formula can be applied beyond marital relationships. Any type of relationship can benefit from it, including those between parents and children, teachers and students, siblings, coworkers, or employers.

In a world where you can be anything…. choose positivity, compassion, empathy, and kindness. Remember, people may forget how you look, but they may never forget how you made them feel.

One more reason to be kind, encouraging, and compassionate is the hadith that the Prophet Muhammad (peace be upon him) said: “The best among you are those who have the best manners and character” (Sahih al-Bukhari).

Aisha Musa Auyo is a Doctorate researcher in Educational Psychology. A wife, a mother, a homemaker, caterer, parenting, and relationship coach. She can be reached via aishamuauyo@live.co.uk.

Innā li-Llāhi wa-innā ilayhi rājiʿūn.

The passing of Prof. Khurshīd Aḥmad marks the end of an era in the intellectual development of contemporary Islamic thought, particularly in the fields of al-Iqtiṣād al-Islāmī (Islamic economics) and al-Mālīyyah al-Islāmiyyah (Islamic finance). 

A polymath, visionary, and tireless reformer, Prof. Khurshīd Aḥmad was one of the most distinguished Muslim thinkers of the 20th and 21st centuries. His scholarship, activism, and public service bridged the worlds of theory and practice, faith and governance, tradition and modernity.

Born in Delhi in 1932 and later migrating to Pakistan following the partition, he pursued higher education in economics and law. He eventually earned a Master’s in Islamic Studies and a PhD in Economics from the University of Leicester, United Kingdom. He was not merely an academic in the conventional sense; he was an intellectual activist whose writings and public engagements profoundly shaped the global discourse on Islam and economic justice.

His Legacy in Islamic Finance

Among his many contributions, Prof. Khurshī Aḥmad’s most outstanding intellectual work in the field of Islamic finance is arguably his foundational role in articulating and systematising the theoretical framework of an Islamic economic order, particularly through his seminal work: Islam: Its Meaning and Message (edited by Khurshīd Aḥmad, first published 1976).

This edited volume contains his essay  “The Islamic Way of Life”, which not only presents the ethical foundations of Islam but also outlines the spiritual, social, and economic dimensions of Islamic governance.

More specifically related to economics is his earlier and pioneering treatise: Islamic Economic System: A Socio-Economic and Political Analysis (1970). This work laid down the theoretical underpinnings of al-Niẓām al-Iqtiṣādī al-Islāmī and served as a cornerstone for the subsequent emergence of Islamic banking and financial institutions.

In Islamic Economic System, Prof. Khurshīd Aḥmad delineates a clear moral and functional distinction between the capitalist, socialist, and Islamic paradigms, advocating a system well entrenched in tawḥīd, ʿadl, and mashwarah.

He was also instrumental in the formation of the International Institute of Islamic Economics (IIIE) at the International Islamic University, Islamabad. He advised several governments and Islamic financial institutions in conceptualising and implementing Sharīʿah-compliant economic policies. His influence continues to shape policies in countries like Pakistan, Malaysia, and Sudan, and in global institutions such as the Islamic Development Bank (IsDB).

Prof. Khurshī Aḥmad’s intellectual legacy transcends geographical and disciplinary boundaries. He championed a vision of Islamic economics and finance not merely as an alternative system but as a holistic worldview embedded in divine guidance and aimed at achieving justice, equity, and human dignity.

May Allāh (Subḥānahu wa Taʿālā) forgive his shortcomings, reward him with Jannah al-Firdaws, and accept his works as ṣadaqah jāriyah. His writings will continue enlightening scholars, guiding policymakers, and inspiring future generations.

Dr. Oyekolade Sodiq OYESANYA wrote from the Department of Religious Studies, Tai Solarin University of Education, Ijagun, Ogun State, Nigeria.

By Ibraheem A. Waziri

On March 20, 2025, I shared my essay A Reflection on Dimensions, Death, and the Eternal Four: Ramadan 2025 with Dr. Abdullahi Dahiru, exploring the Qur’an’s seven heavens, the cosmic role of death, and the possibility of 19 dimensions in Allah’s creation. Perhaps inspired by those reflections, Dr. Dahiru shared a post, via his Facebook page, from Mechanical Engineering World, noting the observable universe’s vastness: 2 trillion galaxies, with the Milky Way containing 200 billion stars, and Earth as one of 3.2 trillion planets. This sparked a thought-provoking thread. I commented, suggesting this universe might be one of “7 universes (heavens) in Allah’s dominion.” Dr. Dahiru responded, questioning the “7 universes” idea, citing Prof. Maurice Bucaille’s view that the Qur’anic “7” often means “uncountable,” a convention in ancient cultures.

Hammad Abubakar Puma joined, thanking Dr. Dahiru and suggesting he watch the YouTube documentary, Allah and the Cosmos, if he hasn’t seen it. I replied, arguing that the observable universe lacks the layered demarcations for the Qur’anic seven heavens. I propose a multiverse model—seven distinct universes—that better aligns with the Qur’an’s boundaries, jinns’ exclusion, and the gated ascent of Isra wal Mi’raj. 

Hashem Al-Ghaili’s recent posts about scientific findings, including multiverse evidence in the Cosmic Microwave Background (CMB) and the possibility of our universe residing within a black hole, bolster this perspective. This exchange and my earlier reflections lead me to propose that the seven heavens may be seven separate universes, bridging divine revelation with modern cosmology.

The Qur’anic Foundation: Seven Heavens and Cosmic Barriers

The Qur’an describes “seven heavens in layers” (67:3, 41:12), often interpreted as hierarchical realms—atmospheric layers, celestial spheres, or spiritual planes. Yet, the “nearest heaven” is adorned with stars (37:6) and guarded against rebellious jinns by “burning flames” (72:8-9, 67:5). Jinns, beings of smokeless fire (55:15), lament, “We have sought [to reach] the heaven but found it filled with powerful guards and burning flames” (72:8).

This suggests a cosmic boundary separating the nearest heaven from what lies beyond. If this nearest heaven is our observable universe—spanning 93 billion light-years with 2 trillion galaxies, as Dr. Dahiru’s post notes—then the other six heavens could be separate universes beyond our cosmic horizon. Qur’an 55:33 reinforces this: “O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah].” This implies the heavens are inaccessible without divine permission. Science, limited to the observable universe, cannot breach the cosmic light horizon, and jinns’ failure to penetrate the heavens suggests the higher heavens may be parallel universes in a multiverse framework.

Isra wal Mi’raj: Gated Realms Beyond the Observable

The ahadith of Isra wal Mi’raj, the Prophet Muhammad’s (peace be upon him) Night Journey and Ascension, support this view. In Sahih Bukhari (Book 54, Hadith 429), the Prophet, guided by Angel Jibril, ascended through the seven heavens, knocking at each gate for entry. At the first heaven, Jibril requested access: “It was asked, ‘Who is it?’ Jibril answered, ‘Jibril.’ It was asked, ‘Who is with you?’ Jibril replied, ‘Muhammad.’… The gate was opened.” This repeated for each heaven, showing these are distinct, guarded domains, inaccessible even to an angel and the Prophet without divine approval. 

If the first heaven is our observable universe—where stars and meteors (the “flames” of 67:5) reside—its gate may symbolize the cosmic horizon, science’s limit. The higher heavens, requiring divine permission, lie beyond this horizon, potentially as separate universes with interdimensional thresholds, aligning with multiverse theories where universes are separated by barriers like inflationary boundaries or higher-dimensional branes.

A Multiverse Perspective: Seven Universes Under Divine Command

Modern cosmology supports this reimagining. The inflationary multiverse theory by Alan Guth suggests that rapid expansion after the Big Bang created “bubble universes” with different physical laws. String theory posits up to 10^500 possible universes, or “branes,” in higher dimensions. 

Hashem Al-Ghaili’s post from the Royal Astronomical Society notes a breakthrough: since 2004, scientists studying the Cosmic Microwave Background (CMB) have identified the “Cold Spot,” a region challenging standard cosmology. Initially considered a supervoid, the Cold Spot is now seen by some, like Ruari Mackenzie from Durham University, as evidence of a collision with another bubble universe—a hint of the multiverse.

The European Space Agency’s Planck mission confirmed its existence in 2014, fueling the multiverse debate. Could the Qur’an’s seven heavens be a divine simplification of such a multiverse, each heaven a distinct universe? The Qur’an’s emphasis on divine unity (41:12) ensures these universes remain under Allah’s command. 

The “nearest heaven” (our universe) is the first, where jinns are repelled by meteors (72:8-9). The higher heavens—universes 2 through 7—lie beyond, their gates symbolizing barriers science cannot cross. Each heaven’s “command” (41:12) may imply unique laws, like inflationary bubbles with varying constants, aligning with the jinns’ exclusion and the gated ascent of Isra wal Mi’raj.

Engaging the Thread: Addressing Traditional Interpretations

Dr. Dahiru cited Prof. Maurice Bucaille’s The Bible, the Qur’an, and Modern Science, noting the Qur’anic “7” often means “uncountable,” a convention in ancient cultures. While this aligns with traditional tafsir—viewing the seven heavens as symbolic—it doesn’t preclude a literal reading. The Qur’an’s specificity in naming “seven” heavens and Isra wal Mi’raj’s accounts suggest a structured cosmology. Bucaille’s point may highlight the Qur’an’s accessibility to its 7th-century audience, while its deeper truth—seven distinct universes—emerges through modern reflection.

Traditional tafsir, like Ibn Kathir’s, sees the heavens as layers within one creation, possibly atmospheric or spiritual. Yet, the observable universe lacks clear “layers” for 7, 70, or 70,000 demarcations. Planets don’t fit the gated structure of the heavens. A multiverse interpretation—seven universes—better accommodates the strict demarcations, jinns’ exclusion, and gated ascent, implying science’s reach is limited to the first heaven (Sama ta d’aya).

Dimensions, Death, and the Cosmic Graveyard

In my March 20 reflection, I proposed the seven heavens might enfold 19 dimensions, with black holes—mak’abartar taurari (the graveyard of stars)—as portals to these realms, tied to the Qur’anic number 19 (74:30, “Over it are nineteen”). Hashem Al-Ghaili’s post, citing the James Webb Space Telescope’s JADES survey, notes the rotation of 263 distant galaxies shows asymmetry—two-thirds spinning the same way, defying expected randomness. This supports black hole cosmology, suggesting our universe exists within a larger black hole, aligning with my concept of _mak’abartar taurari_ as a liminal space bridging dimensions or universes.

If each heaven is a universe, it might have a dimensional structure. Our universe is 4D, but higher heavens could harbor more dimensions, as string theory suggests (10 or 11 dimensions). The “gates” of Isra wal Mi’raj might be dimensional thresholds. Death could be the key to crossing them, carrying the soul through mak’abartar taurari into these universes, where nineteen angels of Jahannam (74:30) oversee dimensions, their number echoing the nineteen letters of Bismillahir Rahmanir Rahim—a cosmic symmetry of divine order.

Conclusion: A Unified Vision of Allah’s Creation

With 2 trillion galaxies, the observable universe becomes the first heaven, a single bubble in Allah’s dominion—potentially within a larger black hole, as the JADES survey suggests. The higher six heavens, as separate universes, align with the Qur’anic narrative of inaccessibility (55:33), jinns’ repulsion (72:8-9), and the gated ascent of Isra wal Mi’raj, resonating with multiverse theories supported by evidence like the CMB Cold Spot and galactic rotational asymmetry.

As I break my fast this 27th day of Ramadan, I marvel at this possibility, inspired by Dr. Dahiru’s thread, the contributions of Hammad Abubakar Puma, and the scientific insights shared by Hashem Al-Ghaili. I also remember Qur’an 18:109, which speaks of the vastness of Allah’s words: “Say, ‘If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.’” 

As I ponder the vastness of Allah’s words: read, His creations—the seven heavens, each a testament to His boundless power; Science, jinns, and humans are confined to the first heaven, but death—through divine mercy—might carry us beyond, through the _mak’abartar taurari,_ into realms where nineteen angels stand guard, and Allah’s Kursi spans all (2:255). Yet in this sacred month, the Qur’an bids us ponder, and the seven universes offer a vision of creation as vast as Allah’s mercy itself.

By Senator Shehu Sani

We live in a society where men of conscience and honour are better understood and appreciated when they are long gone or lost. Dr Idris Abdul-Aziz Dutsen Tanshi was a restless soul who spoke the inconvenient truth and walked alone in his paths and trenches. He cast the light of knowledge on the grey and dark spaces of our political and spiritual clime.

Dr Idris was a courageous man who lived an accomplished life of service to the human spirit. His voice was discomforting to the powers and the establishment. He audaciously spared no one in his sermons for equity and justice.

He was a one-man battalion and an exceptional commander of the faithful. His words were as sharp as a blade, piercing like a spear. He challenged a society complacent with injustice, keeping the leaders alert and his fellow Imams on their toes.

He was a man whose spirit was strengthened by his incarceration. He remained unbowed in the face of persecution. He could thank those who came to identify with him during his moments of trial, but he warned them against pleading for his freedom. He raised the torch and became the compass for objection and resistance. He was a non-conformist in the pursuit of the truth enshrined in his faith.

He was a dogged and distinguished spiritual combatant who used the powers of religious knowledge to question and challenge authority. He fought chains of battles within and without the realm of his mission and never surrendered. In life,he was largely misunderstood, and in death, he is well appreciated.

Dr Idris bowed out with dignity and grace. The nation has lost an irrepressible soul and indomitable spirit.

May his soul rest in Aljanna Firdausi, amin.

By Zayyad I. Muhammad

Traditionally, in northern Nigeria, Ulamas have been expected to remain reserved, focusing solely on Da’awa while relying on handouts, Sadaqa, Zakat, and gifts for sustenance. However, this should not be the case.

Islam teaches that success comes through effort and striving while trusting Allah. A believer should work hard, avoid laziness, and seek lawful earnings, as this is part of being a responsible Muslim and an exemplary scholar. The Qur’an and Hadith of the Prophet Muhammad (SWA) emphasise the importance of self-reliance, hard work, and lawful livelihood. Islam teaches hard work and self-reliance.

The Qur’an: Surah Al-Jumu’ah (62:10) says, “Then when the prayer has ended, disperse in the land and seek the bounty of Allah, and remember Allah often so you may succeed.” — This verse encourages people to work hard after fulfilling their religious duties.

Quran: Surah An-Najm (53:39) also says, “And that man will have nothing except what he strives for.” — This verse highlights that people will only benefit from their own efforts.

The Prophet Muhammad (SAW) said, “No one has ever eaten a better meal than that which he has earned with his own hands. The Prophet of Allah, Dawud (David), used to eat from what he earned with his own hands.” (Bukhari, 2072) — This Hadith encourages individuals to earn through their own efforts rather than relying on others.

The prophet (SAW) also said:

“The upper hand (the one that gives) is better than the lower hand (the one that receives).” (Bukhari & Muslim)— This Hadith discourages dependence and promotes financial independence and generosity.

Recently, there has been a debate about some Nigerian Ulamas, their associates, or companies receiving government contracts. However, this is neither a crime nor contrary to Nigerian law or Islamic teachings. Ulamas are human like everyone else and can make mistakes, but their participation in business benefits society, themselves, and Islam. It provides them with financial independence and the ability to speak the truth, no matter how difficult it may be.

The involvement of Ulamas in business is neither a new phenomenon in Nigeria nor globally. The late Sheikh Mahmud Gumi consistently encouraged his students and Ulamas to avoid relying on others and instead pursue careers in business or the public sector. 

A shining example is the late Khalifa Isyaku Rabi’u, a billionaire businessman and renowned Islamic scholar. He established Isyaku Rabi’u & Sons in 1952, initially trading in sewing machines, bicycles, and religious books before becoming a major distributor for Kaduna Textiles in 1958. By the 1970s, his company had diversified into real estate, manufacturing, insurance, and banking. His children, including Abdulsamad Rabi’u, Chairman of BUA Group, and Rabi’u Rabi’u, owner of IRS Airlines, continued his entrepreneurial legacy.

Similarly, the late Muhammad Auwal Adam, also known as Albani Zaria, was not only a respected scholar but also a businessman and IT expert. He established the Albani Science Academy and Safwa Technologies Limited. Professor Isa Ali Ibrahim, an Islamic scholar, is also a businessman, international consultant, and technocrat who served as the Director General of NITDA and Minister of Communications and Digital Economy. Sheikh Dahiru Usman Bauchi is a globally recognised scholar, businessman, and entrepreneur .

A younger example is Abu Jabir Abdallah (Pen Abdul), a successful architect, entrepreneur, and Islamic preacher. He is also the CEO of SPW Limited and the Principal Partner at Diamond4 Architect. Dr. Idris Dutsen Tanshi in Bauchi State is a scholar, farmer, and entrepreneur. Sheikh Sani Yahaya Jingir,National Chairman of the Council of Ulama Jama’atu Izalatul Bid’ah Wa’Ikamatis Sunnah (JIBWIS) National Headquarters in Jos, is also a scholar , farmer, and entrepreneur. 

Before and after assuming the role of Imam at the Doubeli  Juma’at mosque in Jimeta-Yola, Adamawa State, many remember Sheikh Bala Lau as a dedicated farmer, entrepreneur, and businessman. His security company, AL-AHLI SECURITY GUARDS LIMITED, has been operational for over 20 years. Today, he engages in large-scale mechanized farming, international trade, as well as scholarship and Dawa’a, serving as the leader of Jama’atu Izalatil Bid’ah Wa Iqamatis Sunnah (JIBWIS) in Nigeria and Africa.

Islamic scholars around the world have historically balanced religious scholarship with business, demonstrating that economic success and religious devotion can coexist.

Dr Zakir Naik of India – An Islamic scholar and entrepreneur, he founded the Islamic Research Foundation (IRF) and owns media networks like Peace TV.

Caliph Uthman Ibn Affan (RA) – The third Caliph of Islam and one of the wealthiest companions of the Prophet (SAW). A major trader, he was known for his generosity and famously purchased a well in Madinah, making it free for public use.

Abdur-Rahman Ibn Awf (RA), one of the ten companions promised Paradise, a leading businessman in Makkah and Madinah, and a generous philanthropist who funded many Islamic causes.

Imam Abu Hanifa (Rahimahullah), the founder of the Hanafi school of thought and a wealthy textile merchant, was known for his honesty and fairness in trade.

Sheikh Muhammad Ibn Uthaymeen (Rahimahullah) – A renowned 20th-century scholar from Saudi Arabia who invested in businesses and financially supported Islamic education.

Sheikh Saleh Al-Fawzan is a contemporary Saudi scholar who has investments in various sectors while continuing his role as an Islamic scholar.

Islam has a strong tradition of combining scholarship, knowledge, and business. While Ulamas should avoid unlawful practices and corruption, they should actively participate in business—both in private ventures and government contracts. This will grant them financial independence and the freedom to speak the truth without fear.

By engaging in lawful business, Ulamas set an example for the Muslim community, demonstrating that economic empowerment and religious integrity are not mutually exclusive.

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

By Muhammad Abubakar

The Secretary to  Ekiti State Government, Prof. Habibat Adubiaro, has called on Muslim faithful to sustain the spirit of giving and compassion beyond the holy month of Ramadan.

Speaking on Sunday during the Sallah prayer at the Central Mosque Eid Praying Ground in Odo Ado, Ado-Ekiti, Prof. Adubiaro emphasized that acts of kindness and generosity should not be limited to the fasting period alone.

She urged Muslims to make charity a continuous practice, extending support to the less privileged throughout the year. 

According to her, the essence of Ramadan encompasses self-discipline, piety, generosity, and values that should be upheld even after the fasting season concludes.

“Our obligations to humanity do not stop after Ramadan. Giving to the needy should not be seasonal but a lifelong commitment. Let us continue to support one another and uplift the less privileged in our communities,” she stated.

Prof. Adubiaro also commended the Muslim community for their dedication to prayers, fasting, and charitable acts during Ramadan. She urged them to uphold the principles of peace, love, and unity, which are essential to Islam.

The annual fasting prayers at the Central Mosque Eid Ground attracted a large gathering of Muslim faithful, clerics, and community leaders who came together to seek divine blessings and guidance. The event featured fervent prayers for the state and the nation as a whole.

By Uzair Adam 

The Governor of Kano State, Alhaji Abba Kabir Yusuf, has extended warm Eid-el-Fitr greetings to Muslims in Kano and beyond, urging them to uphold the virtues of patience, compassion, and unity cultivated during Ramadan.  

In a statement issued by his spokesperson, Sunusi Bature Dawakin Tofa, on Sunday, the governor emphasized the need to sustain the spirit of sacrifice and selflessness, encouraging citizens to support the less privileged and promote harmony in their communities.  

Governor Yusuf reaffirmed his administration’s commitment to improving living conditions by ensuring economic growth, social welfare, and infrastructural development. 

He also stressed the importance of peaceful coexistence among different ethnic and religious groups, describing unity as Kano’s greatest strength.  

Addressing the recent killing of Kano indigenes in Edo State, the governor expressed deep sorrow over the tragedy and vowed that his government would not rest until the perpetrators were identified and brought to justice.  

He urged citizens to use the festive period to strengthen family bonds, promote reconciliation, and foster peace. 

He also called on them to emulate the exemplary character of Prophet Muhammad (Peace Be Upon Him) by upholding justice, honesty, and compassion in all dealings.

By Hadiza Abdulkadir

The Presidency for Religious Affairs at the Grand Mosque and the Prophet’s Mosque has launched a groundbreaking digital enrichment project using artificial intelligence (AI) to teach and correct the recitation of Surah Al-Fatihah.

The initiative, inaugurated on Saturday, is part of broader efforts to enhance the experience of pilgrims and visitors at the Two Holy Mosques. 

It offers an advanced educational platform that allows users to enhance their recitation through AI-driven analysis, listen to model recitations from imams of the mosque, and explore translations of the surah in various languages.

According to the Presidency, this represents the pilot phase of the project, which is expected to expand in the future. The platform employs advanced algorithms to evaluate recitation in real-time, connecting traditional learning methods with modern technology.

As part of Saudi Arabia’s digital transformation strategy in religious education, the initiative aims to offer a seamless and enriching learning experience for visitors from around the world.

By Ibrahim Sulaiman (Jama’are)

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

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

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

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

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

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

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

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

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

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

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

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

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

By Ibraheem A. Waziri

MashaAllah. As the crescent moon rose to herald Ramadan this year, on this twentieth day of March 2025, a profound stillness has settled over me. The fast silences my body’s clamor, the long nights of prayer elevate my spirit toward the heavens, and my thoughts drift into the boundless expanse of the unseen. This Ramadan, I find myself wrestling with the nature of dimensions—what they signify, how they shape our fleeting lives, and how death might unlock realms beyond our earthly reach. 

The Qur’an unveils glimpses of this mystery: seven heavens layered in divine order, Jannah’s gardens of eternal serenity, Jahannam’s depths watched by stern guardians, and Allah’s timeless, infinite dominion. The number four—etched into our 4D reality and echoed in a hadith debate I explored last week—anchors my reflection, while the nineteen of Surah Al-Muddathir, mirrored in the nineteen letters of *Bismillahir Rahmanir Rahim*, stirs my soul. Could death guide us through a cosmic graveyard of stars into these dimensions, as some now ponder in awe?

Let us begin with dimensions as we experience them in this Duniya, this transient abode. We dwell within three spatial dimensions—length, width, and height. A minaret pierces the twilight sky; its shadow stretches wide across the sun-warmed earth, and its foundations sink deep into the soil. Time, the fourth dimension, flows relentlessly forward, a current bearing us from the first whispered adhan of Fajr to the tranquil hush of Isha. 

These four—three of space and one of time—form our 4D reality, a spacetime framework we navigate with every breath and every step we take. Yet science, with its insatiable curiosity, gazes beyond this familiar quartet, proposing extra dimensions—ten, eleven, or perhaps far more—coiled tightly at scales too tiny for our eyes to discern or sprawling across unseen planes our hands cannot grasp. These are not mere directions to wander but subtle layers, bending the forces of gravity, energy, or the very essence of creation in ways that stretch our comprehension.

In 2018, a Northern Nigerian Hausa broadcasting Television Station, Arewa24, in a documentary about space named black hole mutuwaren taurari (Mortuary of Stars), but I preferred mak’abartar taurari—the Graveyard of Stars—as a more evocative term. Here, death is a profound key, a passage to what lies beyond. In this 4D shell, we are tethered—our physical forms bound to the limits of space, our lives measured by the steady march of time. 

The Qur’an, however, assures us that the soul, the ruh, endures beyond this fragile vessel. When we die, might that soul break free, slipping into a fifth dimension, a sixth, or even further—realms where Jannah’s rivers ripple with mercy and Jahannam’s fires blaze with justice, domains veiled from us until Malak al-Mawt, the Angel of Death, carries us across the threshold? 

Physics offers a faint echo of this possibility: higher dimensions might surround us, omnipresent yet inaccessible, hidden behind a veil that only death can part. Some astronomers link each soul to a star wandering the cosmos; when a person dies, their star might collapse into this graveyard, bearing their ruh along. Could this black hole be a portal, a barzakh, where dimensions unfold beyond our sight?

The Qur’an sketches this vastness with strokes of majesty. “He who created seven heavens in layers,” proclaims Surah Al-Mulk (67:3), urging us to reflect on the nature of these layers. Are they celestial skies arching above our world, glowing in the twilight? Or could they be universes, dimensional planes, each distinct yet interconnected, ascending beyond our perception into a hierarchy only Allah fully comprehends? 

Our 4D reality, with its glittering stars and sprawling earth, might be the “lowest heaven,” as Surah As-Saffat (37:6) suggests, with its adorned lights, while six more heavens rise above, reachable only when death turns the lock. Time, too, bends in Allah’s presence—Surah Al-Ma’arij (70:4) likens a day with Him to fifty thousand years of our earthly counting. In these higher dimensions, time might not flow as we know it; it could stretch into an endless horizon, loop upon itself, or fold into an eternal now—a reality death alone might usher us into.

Yet it is the number four that steadies my wandering mind, a pattern I cannot unsee. Just last week, in *The Eternal Quartet: Understanding the Hadith Debate in Northern Nigeria*, I wrote of a debate stirring Northern Nigeria’s Muslim online space—Shaykh Prof. Ibrahim Saeed Ahmad Maqari and Shaykh Prof. Sani Rijiyar Lemo clashing over the degree of certainty in different categories of Hadith rather than dismissing their essence outright. 

I framed the scholars’ dispute through four lenses: reason, belief, doubt, and rejection, a quartet mirrored in Islam’s four legal schools—Hanafi, Maliki, Shafi’i, Hanbali—and four theological paths—Mu’tazila, Ash’ari, Maturidi, Athari. Maqari, with his Ash’ari and Maliki roots, demands the unshakable certainty of Mutawatir hadiths, those narrated by many, while Rijiyar Lemo, grounded in Athari and Salafi trust, upholds authentic Ahad narrations with strong chains, even if from fewer sources. Four emerged as a complete, balanced square: Maqari’s logic seeking widespread proof, Rijiyar Lemo’s faith in vetted tradition, the doubters’ hesitant questions, the rejectors’ outright dismissal. As I dwell in our 4D spacetime, I see it again—four as our foundation, the root from which higher dimensions might grow, a motif threading through faith, nature, and the human heart.

Then comes a piercing verse—Surah Al-Muddathir (74:30): “Alaiha tis‘ata ‘ashar”—“Over it are nineteen.” Nineteen angels guard Jahannam, their number stark and resonant, a mystery that stirs my soul to its core. Are these guardians confined to our 4D frame, or do they stride across dimensions, overseeing a hell that burns beyond our spacetime? This deepens when I count the letters in Bismillahir Rahmanir Rahim—ب س م ا ل ل ه ا ل ر ح م ن ا ل ر ح ي م—nineteen in all, the sacred invocation that opens every surah but one. Could this parallel—nineteen angels, nineteen letters—hint at more, perhaps 19 dimensions woven within or alongside the seven heavens? Science freely posits dimensions; string theory suggests ten or eleven, but the Qur’an’s seven and nineteen numbers carry a divine weight. From our 4D base, the seven heavens might rise as broad realms, each enfolding finer layers, totaling 19—a cosmic framework death unveils, where the nineteen serve as eternal watchmen.

Consider the black hole, this mak’abartar taurari. Could it be barzakh, a liminal space bridging dimensions? Does it cradle Jannah’s tranquility or Jahannam’s torment? Some wonder: might the Day of Judgment spring from this starry graveyard, an event science cannot yet name, where fallen stars—and souls—rise into new dimensions? We perceive only four in this Duniya, but black holes might harbor twelve, as some speculate. Add seven for Jahannam’s planes, and we reach 19—four we know, eight in Barzakh’s depths, seven in Saqar’s fire, guarded by nineteen, as Allah declares, “Alaiha tis‘ata ‘ashar”. Last century, scholars like Khalifa Rashad stirred debate with new readings of this verse—could it point to such a cosmic order?

Envision it: our 4D reality as the first heaven, rooted in four—length, width, height, and time. Six more heavens ascend, each a dimensional cluster, totaling 19 with Barzakh and Jahannam’s layers. Surah Fussilat (41:12) says each heaven has its command—unique laws across these planes, from fifth to nineteenth. His Kursi (Surah Al-Baqarah 2:255) spans them, the nineteen as sentinels in its scope. The Qur’an says the soul’s end wanders in the space between the dimensions of fire (dread) or peace (natsuwa). Death might thrust us through mak’abartar taurari into these 19, where nineteen angels stand guard.

As Taraweeh’s verses wash over me this Ramadan, I feel four and nineteen entwined. If 19 dimensions veil Jannah, Jahannam, or more, might they host others—angels, jinn, beings unseen? Science puzzles at silence; death might unveil a chorus. In sujood, fasting’s clarity sharpens this: the Qur’an bids us marvel. Whether seven heavens hold 19 dimensions via a starry graveyard, death is our key—a mercy cloaked as an end.

Breaking my fast, dates sweet with Jannah’s echo, I feel tethered to this vastness. Our 4D world—fourfold in dimensions and thought—is a breath, a shadow of Allah’s infinite craft. Ramadan 2025 is my pilgrimage—through hunger, hope, and “Alaiha tis‘ata ‘ashar”, mirrored in Bismillahir Rahmanir Rahim—toward a reality where death, from our fourfold root, opens the door to seven heavens, nineteen dimensions, and Allah’s eternal truth. Allah Shine masani.