Muslims

By Usman Muhammad Salihu 

In Nigeria, amalgamating diverse cultures, religions, ethnicities, and political ideologies presents opportunities and challenges. To navigate this intricate tapestry effectively, embracing diversity is paramount. Rather than viewing differences as divisive, Nigerians should celebrate the richness they bring to the nation’s identity.

Ultimately, the path to unity in Nigeria lies in embracing diversity while recognizing the common bonds that unite its people. Nigerians can forge a stronger, more resilient nation by celebrating their shared heritage and respecting their differences. Through dialogue, education, inclusivity, and a rejection of extremism, they can build a future where diversity is celebrated as a source of strength.

Open and respectful dialogue is the cornerstone of understanding and reconciliation. By engaging in conversations that promote empathy and mutual respect, Nigerians can bridge divides across religious, ethnic, regional, and political lines. Platforms for formal and informal dialogue offer opportunities for meaningful exchanges that foster unity amidst diversity.

Education is a powerful tool for dispelling stereotypes and fostering appreciation for diversity. By promoting educational initiatives highlighting Nigeria’s multifaceted heritage, individuals can better understand their fellow citizens’ perspectives and experiences. 

Nigerians should advocate for policies and practices that promote equal opportunities and representation across all sectors. By championing inclusivity, they can dismantle barriers and create pathways for collaboration and unity.

Nigerians must collectively reject extremism in all its forms and embrace moderation, tolerance, and compromise. They can build a more cohesive and harmonious society by fostering a culture of inclusivity and understanding.

 Navigating Nigeria’s diverse landscape requires a commitment to dialogue, understanding, and inclusivity. By embracing diversity, fostering dialogue, promoting education, advocating for inclusivity, rejecting extremism, engaging in active citizenship, and cultivating unity in diversity, Nigerians can overcome their differences and build a more cohesive and resilient society.

Usman Muhammad Salihu writes and can be reached via muhammadu5363@gmail.com.

By Malam Mahmud Zukogi

Those who did one program or the other at the Bayero University, Kano (BUK) new campus may know Malam Ahmad in two places: the university library and the now-old new campus mosque. 

For students who frequent the library for the serious business of “acada,” the likelihood of you not meeting Malam Ahmad every other day is zero. At any of his bits in the Reserve, Circulation, Serials, and Nigeriana sections, you are certain to meet a man who is calm, gentle, welcoming, and professional in his disposition. 

Malam Ahmad listens to you, guides you, and directs you where to get the books and materials you seek. Such is the man Malam Ahmad, who recently retired from the services of Bayero University, Kano, as a Principal Librarian in 2019.

Malam Ahmad obtained his Diploma in Library Science in the early eighties and was absorbed into the university’s services. He went on to do his bachelor of Arts Education in Library Science at Ahmadu Bello University (ABU) Zaria and capped it off with a master’s degree in BUK.

However, his professional duty has not made Malam Ahmad renowned at the university. For over 40 years, his heart has been devoted to the mosque. Starting as an assistant Muezzin, he rose to become the substantive Muezzin, a role he held steadfastly. 

At the onset of time for prayers, you will hear Malam Ahmad’s voice waxing through the air, calling faithful to prayer. He’s as constant as the northern star. Whether sun or rain, he will be on top of time to open the mosque, clean up the spaces and hit the mic with his signature voice. Let the rains tear through the skies with intensity at dawn; his voice calling to prayer and success will wow the fierce nature into the homes and ears of adherents in the quarters. Subhanallah.

He looks frail in his mid-seventies, but his heart is still strong and firm. As a testimony to this, even after packing out of the university quarters, Malam Ahmad will still be in the mosque at the appointed time. The only time you won’t find him is when he is challenged healthwise. He is a very peaceful man, never engaging in any squabbles or quarrels. You will find him engrossed in zikr and recitation of the Holy Qur’an between prayers. 

Ya Allah, grant this your servant good health and endow him with sufficient means to live his remaining life in peace and harmony. Ya Allah, grant him a beautiful ending and enlist him into Jannat ul Firdaus.

By Bello Hussein Adoto

When COVID-19 came, we switched from receiving exegeses of the Qur’an and Hadith from masājid and physical gatherings of knowledge to virtual ones. We attended Facebook Live and Zoom sessions to listen to our favourite scholars. We followed their tafsirs on Mixlr, Google Meet, and Telegram.

These were supposed to be temporary solutions to the social-distancing mandates that COVID-19 imposed, but they have become the norm. It is about time we returned to the masājid to restore their beauty and secure the blessings of learning physically from scholars.

This Ramadan is a great time to start.

Allāh says in the glorious Qur’an, “I did not create mankind and the jinn except to worship Me.” The masjid is central to this worship. We observe the congregational ṣalāt at the masjid, perform iʿtikāf there, distribute the zakāh, and listen to explanations from our scholars.

Beyond worship, the masjid unites us as a community by bringing us together with our Muslim brothers and sisters as members of a shared community, united by faith. In preserving this faith and community, we must find a way to restore the essence of our masajid, even in the age of online communities.

Why should we return to the masjid?

Islam is not against technological innovations that would benefit Muslims. Indeed, we use microphones to project the adhan, telescopes to observe the moon, and smartphones and other devices to spread the message of Islam beyond the masajid. Therefore, we are free to seek and adopt goodness from any source.

However, attending virtual lectures or learning at online madrasahs or Islamic institutes should complement, not substitute, listening to lectures in the masjid or learning physically at the feet of scholars.

The masjid creates a veritable platform for teachers, scholars, and students to connect physically and leverage the elements of the surroundings—the sound, the sights, the mannerisms, and the divine blessings—to achieve maximum benefit from the engagement. Besides, it is the most common place to connect as brothers and sisters and focus solely on learning and worship without distractions.

So, how can we return to the masjid?

Start small

Returning to lectures at the mosque or taking in-person classes would be challenging in the first few days. You are changing a routine and need time to adjust.

So, start small. Instead of joining Twitter Spaces for morning reminders, stay back for three to five minutes to listen to short tafsirs of the Quran and Hadith. If that is unavailable at your masjid, introduce the idea to the masjid committee. Then, you can listen to your virtual sessions on your way home.

Commit to optimizing Jum’ah sessions

The Jum’ah prayer is our weekly chance to gather in our numbers to worship Allah. Thankfully, Imams deliver khutbahs on salient issues that can provide us with much to ponder for the week. We can optimize our schedules to prioritize the Jum’ah sessions.

Set out early to secure convenient spots. Those of us who sleep through the khutbah can nap before going for Jum’ah. That way, we are more likely to stay sharp until the end of the service and earn the full reward.

Leverage your local masjid

The scholars at the mosque you pray at may not compare with the exotic collection of scholars you can listen to online, but they offer a great platform to keep you grounded in your community’s realities.

They speak your language, use local examples to explain Islamic concepts, and are easier to reach than those you listen to online. Physical sessions with these scholars and teachers also provide a social presence unmatched by virtual ones.

The mere fact that they are live before you strengthens your connection and primes you to appreciate better the content and context of the lecture or discussion. So, start with your local masjid and see how a virtual platform can help you improve.

Remember, the masjid offers more than learning

Think back to the last time you were at the masjid. Perhaps you met a brother you hadn’t seen in a while or made a new acquaintance. Whatever the case, you must have said tasleem, shaken a hand or two, or even felt the warm embrace of your brother in the Deen. Such is the richness that comes with the masjid, the one that strengthens our brotherliness and fetches Allah’s mercies.

We can listen to podcasts for hours and join Mixlr, Zoom, Google Meet, Facebook, or YouTube live sessions to follow our favourite scholars. Still, they cannot and should not replace our intimate experience of physical sessions.

If anything, their many limitations—the distractions, the weaker connection between scholars and students, speakers and listeners, the transient sense of community that virtual platforms foster, and even the difficulties that come with setting up virtual sessions and following them—show that we need our masājid and our ḥalaqah now more than ever.

Ramadan is here. It’s time to return to the masjid.

By Abba Abdullahi Garba

There is an apparent misunderstanding of what a kingdom in the Arabian Peninsula (Saudi), Islam, and Muslims mean and what they represent, especially when it comes to the point of view of some Nigerians.

This short, precise, and well-clarified article, under 700 words, will differentiate these things and conclude with the reason why the Saudi Kingdom does not represent Muslims or Islam but Saudi Arabians.

Saudi Arabia Kingdom

The Saudi Kingdom rules Saudi Arabia and represents it worldwide. It acts as the president, prime minister, and legislative body of Saudi Arabia.

Anything that is outside Saudi land is outside the control of the Saudi Kingdom [from religion, spirituality, international politics, et cetera], except what directly relates to it or its citizens.

The Kingdom, just like its counterparts in Qatar, the UAE, and others, has the authority to allow things [like entertainment, sports, et cetera] to take place within their land. And that is their business, not Muslims!

Islam

Islam is a non-modifiable religion practised by over one billion people all over the globe. And those people come from all walks of life and different races.

However, what makes it the perfect choice for many people is the fact that there is no racism, discrimination, indecency, or so many other leftist things. It is a religion that uses over 1,400 years of old scripture, which, to date, no one has modified, and it will remain like that till the end of the world.

Islam does not have a representative country, kingdom, or race. Its representatives are the teachers who taught it appropriately, and even if they cannot modify its teachings, they must teach it the way it is.

Islam promotes peace, tolerance, love for each other, good manners, truthfulness, and honesty, among other things.

I can’t tell you everything about Islam right now because this article is supposed to be short. But, sincerely speaking, Islam is a way of life!

Muslims

Muslims are the people who accept and practice the teachings of Islam regardless of their race, country, or region. And when I say Muslims, I mean all Muslims.

And it is impossible to say this: all Muslims are good people, or all are bad! Some are good people, and some are bad people. Everywhere and in every religion, there are those kinds of people, good and bad.

And the behaviour of one Muslim does not represent Islam if it is against Islamic teachings. It represents that person, not his religion.

And the behaviour of a kingdom that rules a country of people who follow and practice Islam does not represent Islam; rather, it represents that country and its leaders.

Any Islamic preacher or ordinary Muslim whose actions or words are out of Islamic context does not represent Islam but rather his person.

Conclusion

Islam is a religion. Muslims are those who practice it. And the Saudi Kingdom does not represent Muslims or Islam. It represents the people of Saudi Arabia. And Muslims all over the world have no say in what the Kingdom of Saudi Arabia decides for its people in any aspect of life.

So, for those who think the Saudi Kingdom represents Islam, then it is time to change your perception on this topic, for Islam is a religion with no authoritative body that can speak or act on its behalf. And Muslims are those who practice it.

And you can be one too!

Abba Abdullahi Garba wrote from Zugachi, Kano, Nigeria. He can be reached via abbaabdullahigarba@outlook.com.

By Aisha Musa Auyo

International Women’s Day holds immense significance as a global observance dedicated to celebrating women’s achievements, promoting gender equality, and raising awareness about the challenges women face. It serves as a reminder to acknowledge and appreciate women’s contributions in various fields, while also highlighting ongoing efforts to address gender disparities. The day fosters a sense of solidarity among women worldwide, encouraging discussions and actions to advance women’s rights and opportunities.

The theme for IWD 2024 is “Invest in Women: Accelerate Progress”. It highlights the importance of women’s and girls’ empowerment and their rights to healthier lives.

I plan to write this article from a religious and social perspective because many have hidden behind the veil of religion to deny women their basic right to education and empowerment.

Without question, education for women and girls is an integral part of Islam.

In the Holy Quran, Allah orders both men and women to increase their knowledge and condemns those who are not learned. The very first revelation to Prophet Mohammed (ﷺ) starts with the word “read” and says:

“Read. Read in the name of thy Lord who created; [He] created the human being from a blood clot.

Read in the name of thy Lord who taught by the pen: [He] taught the human being what he did not know.” (Q96: 1-5)

In addition to the clear stance of the Qur’an on knowledge acquisition by every Muslim woman and man, the Prophet is also reported to have said (hadith):

“The acquisition of knowledge is the duty of every Muslim man and Muslim woman” (Rahman 1980, 397).

From the above verse and hadith, we can conclude that

1. Girls’ Education Is a Divine Command

The obligation for women and men to study is also confirmed by the hadith and the sunnah. Preventing women and girls from receiving an education is preventing them from fulfilling the divine obligation commanded by Allah and intervening with their akhirah, or afterlife.

2. Girl’s Education is a Divine Right

Education of girls is central to their faith because it increases their knowledge, teaches them how to use their intellect, furnishes them with critical reflection skills, and makes them better Muslims and better members of their communities. It allows girls and women to make use of the gifts Allah has given them.

Preventing women and girls from receiving an education is preventing them from fulfilling the divine obligation commanded by Allah and intervening with their akhirah, or afterlife.

Prophet (PBUH) Invested in the Education of Girls

Since the early years of Islam, learned women enjoyed high public standing and authority. The Prophet (ﷺ) made an effort to educate women and girls and encouraged his wives and daughters to learn and be educated. He held classes for women, and women were often present in the public assemblies that came to learn from the Prophet (ﷺ). Women in his household received education not only in Islamic sciences but in other fields such as medicine, poetry and mathematics, among others. He made arrangements for training women in the commandments, fixing one day a week to meet with them.

Aishah and Umm Salamah (ra) are among the greatest narrators of hadith. Much of what Muslims practice today in terms of their religion is transmitted via the education of these two great women. The world’s first institution of higher education, the University of Qarawiyyin in Morocco, was established by a Muslim woman, Fatima al-Fihriyya.

How the society benefits from educating women

“Education is the only way to empower them [girls], improve their status, ensure their participation in the development of their respective societies, and activate their role to be able to take responsibility for future generations.” – Dr. Yousef bin Ahmed Al-Othaimeen, secretary-general of the Organisation of Islamic Cooperation

Education is more than just the ability to read and write. It is the process of acquiring knowledge, skills, and values in various fields that enable individuals to contribute meaningfully to the social, economic, and political well-being of their families and communities. Without educating its citizens, no society can develop and prosper.

The concept of knowledge in Islam covers a broad spectrum of subjects. The Quran describes the breadth of knowledge as vast and states that learning encompasses both religious and secular subjects. Many verses of the Holy Quran invite the reader to reflect and contemplate the creation of the universe. Therefore, it is incorrect to restrict women to the study of only religious sciences and prohibit them from a broader scope of education.

Some of the benefits of educating women include the following:

Educating girls contributes to stronger economies and alleviates poverty. Economic development and poverty reduction require countries to benefit from the talents, skills, and productivity of all their citizens, both men and women. Reducing the gender gap and educating girls in science, technology, engineering, and mathematics (STEM) will help reduce the skills gap, increase the employment and productivity of women, and reduce occupational segregation.

Educating girls leads to healthier and happier families because, as mothers, educated women make better and more informed decisions for their children’s well-being, including protecting them from disease.

When women are educated, violence is reduced, and children have better psychological well-being and are happier.

Ways to invest and accelerate women progress

Investing in women for societal progress involves addressing various aspects to empower them holistically. Here are key areas for investment:

Education: Ensure access to quality education for girls and women. Support scholarship programs, mentorship initiatives, and STEM education to bridge gender gaps.

Healthcare: Invest in women’s health services, including reproductive health, maternal care, and mental health support. This contributes to healthier communities and improves overall well-being.

Economic Opportunities: Promote equal economic opportunities by supporting women entrepreneurs, providing training, and encouraging workplace diversity. This enhances financial independence and contributes to economic growth.

Legal Rights: Advocate for and invest in legal frameworks that protect women’s rights. This includes combating gender-based violence, ensuring equal pay, and promoting workplace policies that support work-life balance.

Technology and Innovation: Encourage women’s participation in technology and innovation sectors. Investing in programs that provide skills training and mentorship can bridge the gender gap in these rapidly evolving fields.

Community Engagement: Invest in community-based programs that empower women, addressing social and cultural barriers. This can involve awareness campaigns, support groups, and grassroots initiatives.

Media Representation: Support initiatives promoting positive and diverse portrayals of women in media. This contributes to changing societal perceptions and breaking stereotypes.

By investing comprehensively in these areas, societies can foster an environment where women have equal opportunities, contribute significantly to various sectors, and play vital roles in societal progress.

Let us unite in a collective call to action for the continued support of women’s empowerment. Support, sponsor, and encourage the women and girls around you. By standing together, we can accelerate progress toward a future where women’s rights are not only acknowledged but celebrated, ensuring a more equitable and prosperous world for all. The journey toward women’s education and empowerment requires each of us to play a role—let’s commit to this shared mission and create lasting change.

Happy International Women’s Day to all women and the men who have allowed, supported, sponsored, and encouraged women’s education and empowerment.

By Isma’il Hashim Abubakar, PhD

In my previous article, which predated and possibly heralded the public announcement of the voluntary and, of course, short-lived resignation of Shaykh Aminu Daurawa from his post as the Commandant-General of the Hisbah Board, I challenged what many people alleged to be a political romance between the Kano State Government and Murja Kunya, a rising TikToker who achieved notoriety through her lecherous utterances, unblushing gyrations, and licentious dances that not only defy moral codes but also corrupt the norms and values of Muslim society in northern Nigeria.

In that write-up, described by some as extremely blunt and overly radical, I chronicled a brief history of Hisbah and marshaled the unequal clout the morality police institution used to wield during previous Hisbah commandants and the immense sacrifices each of them made, which ultimately reinforced Hisbah and made it the most enduring and impactful religious bureaucracy established by the government since the return of Shari’ah at the turn of the century. I juxtaposed the achievements of Hisbah during previous leaderships against the commitment of the current command under Daurawa and concluded that the cleric was changing the course of how things used to be before his ascendancy as the Board’s head.

This view gains legitimacy through some of the Shaykh’s public confessions that, unlike during his predecessors’, he has modified and limited the ground operations of Hisbah such that he commands his guards to avoid storming and chasing elites, powerful figures, and places owned by influential personalities, while restricting their raids and arrests to the poor and weak masses who have no one to intervene and secure their release. This, to me, sounds counterproductive and explains why Murja Kunya nearly defeated Hisbah after she was arrested and jailed while awaiting trial, before her mysterious escape from prison.

To be candid and honest, Daurawa’s arrest of Murja was a courageous and commendable move, although certainly itself an act of defiance of a theory he formulated, which showed that he perhaps underrated Murja, and that was why he thought she belonged to the class of powerless masses, the supposed target of Hisbah’s wrath.

Meanwhile, the sudden announcement of Daurawa’s voluntary resignation after Governor Abba Kabir Yusuf’s public speech, which Daurawa and thousands of listeners received with dismay and interpreted as an authoritative demoralization of Hisbah, was ironically, based on the development that followed the resignation, a blessing in disguise. This awakened not only stakeholders but also remote audiences to the essentialness of the existence and backing of institutions like Hisbah. Having earlier decried Daurawa’s “soft” approach and selective application of his mandate, his resignation should be welcomed by me and those who have reservations about his policies.

However, like many pro-Hisbah fellows, I ironically found his sudden resignation shocking, albeit trying to live by the dictates of my admonition in my previous essay, thanks to the circumstances through which he almost vacated his seat. I spent the whole day after listening to the short clip of the scholar announcing his resignation, contacting and discussing with friends, and deliberating on who might be the right candidate to succeed Daurawa. Some of the names I heard allegedly being peddled and imposed on the conscience of Governor Abba sincerely scared me a lot.

One of those candidates is even a crony and closest representative of an infamous scholar who almost ignited a war in Kano due to his poisonous and blasphemous preachings before he was finally convicted by the court and is now still languishing in jail. It suddenly dawned on me, as it did to thousands of the audience, that Daurawa’s resignation would hardly lead to the reform of Hisbah we crave and the brave and intrepid posture and outlook that we aspire for the head of Hisbah to wear and maintain. In fact, whoever would have succeeded Daurawa would merely do the bidding of the Governor and avoid unleashing Hisbah’s wrath on people connected with the Governor’s political victory, even if they are as worthless as Murja Kunya.

It was this similar feeling and the fear of the decline of Hisbah’s influence that virtually alerted concerned Muslims to wade into the matter and, at different levels, embarked on calls and campaigns to have an understanding between the Governor and his cleric appointee to recant the resignation and to have a rethink on the position and function of Hisbah amidst growing disappointment at how immorality is holding sway in cyberspace and social media domains within the region. The mission for reconciliation sponsored, led, and facilitated by the Coalition of Ulama in Kano, besides the calls for Governor Abba to make peace with the Hisbah boss that stormed different quarters from various constituencies, has been very fruitful.

Sincere happiness and celebration for the triumph of Hisbah are now the stuff that spectators have to feast on these days, with pre- and post-reconciliation group photographs of the Governor, Daurawa, and the peacekeeping team flooding social media from all angles. Daurawa himself expressed happiness that the worries and reservations he earlier nurtured, which likely but also partly justify his diplomatic approach, will now be a thing of the past since there is a renewed commitment from the government to support, empower, and stand with Hisbah.

Daurawa’s recent efforts to synergize the function of Hisbah, mobilize, and secure more support for Hisbah from various groups and levels of people, as expressed in his public address and illustrated by his recent visits to important arms of government, including the Grand Khadis, are chiefly commendable moves.

The gaps created by Murja’s illegal escape from prison, which will hopefully now be checkmated, and the subsequent resignation of Daurawa all evince the previous lack of a commensurate and strong network that Hisbah ought to have had, which would have made its work easier. With the Sultan of Sokoto, the highest Muslim royal figure in Nigeria; top business moguls; prominent Islamic clerics across different sectarian divides; senior government officials; technocrats; academics and intellectuals; as well as the overwhelming majority of concerned Muslims within northern Nigeria all backing Hisbah and pledging unanimous allegiance to its commandant, the Board now has adequate authority to tackle and contain immorality on a larger scale and without, in the slightest sense, any class discrimination.

There is no better time than now to expand the scope of Hisbah and extend its activities to other Muslim states within the region. Sheikh Daurawa will be a very good asset, particularly as he reviews some of his previous approaches, to spearhead an advocacy movement to institute a unified Northwestern Hisbah command or zonal network, officially and legislatively endorsed by state governments in order to effectively counter the rising challenge of immorality that is spread largely on social media platforms.

The approachability, broadmindedness, and openheartedness that informed Governor Abba Kabir’s swift acceptance and accommodation of criticism and correction have restored some hope to the public of having a governor who would combine the leadership qualities of decisiveness, intrepidity, hard work, foresight, wisdom, and clemency at one time—the principal behavioral dispositions, part of which define Engineer Rabiu Musa Kwankwaso and his longtime political counterpart, Malam Ibrahim Shekarau. These are expected to come into play in Abba’s expected commitment toward and prioritization of Hisbah activities, particularly by reforming the administrative aspects of the Board, by first appointing a formidable governing council peopled with members who will be devoted to their job ahead of considering it a political favor through which to get material gratification. The best pool to draw on will be the same peacekeeping team that ensured the reconciliation between the Governor and Hisbah commandant.

Previous senior Hisbah officers as well will be of great importance as part of the governing council. An upward review of the monthly allowance from ten thousand Naira for Hisbah guards, such that it triples their current take-home pay, will be a visible indication that the Governor is now in full support of Hisbah. The Governor will be wiser if he takes singular caution by distancing himself from the pseudo-cleric he appointed as a religious adviser. The opportunist appointee, who is rubbishing Hisbah’s mission by advising his boss to reward Murja Kunya and integrate her into his cabinet, seems to be on a mission to drag the Governor into an unnecessary but suicidal fight with the religious constituency. With elements like this in the corridors of power, the sudden triumph of Hisbah will remain incomplete unless Murja Kunya faces the severe wrath of the law.

Isma’il writes from Rabat, the Kingdom of Morocco and can be reached via ismailiiit18@gmail.com.

By Salihi Adamu Takai

Kano State Coalition of Ulama comprises the great Islamic clerics of Kano from different sects to promote sanity and peace. The coalition is headed by Sheikh Abdulwahab Abdullah (Imam Ahlussunnah). The clerics, who grouped themselves in the religious effort of making the work of Almighty Allah effective in the state, are very important scholars of impeccable characters.

Kano State happens to be the ancient city in the northern part of Nigeria that is very popular for its religiosity. It is one of the first states in Africa to receive the light of Islam. Many scholars have revealed that Islam was received in the state through Wangarawa and Arab merchants.

The spread of the Islamic religion in the state has made it a very religious city—and the religious aspect has become very sensitive in the state. After some years of the spread of the Islamic religion in the city, there has been the existence of Sufism and other sects of beliefs.

The Islamic reformers played very vital roles in sanitizing the aspects of the religion. They focused vehemently on the teachings. They gave more emphasis to the seeking of knowledge of Islam. This aided the reformation in the religious activities of the State.

The spread of Sunnah came and knocked on every door. The objective of the Kano State Coalition of Ulama is to reform religious teachings to accommodate morality. Despite people having embraced religious knowledge and Western education, there is also a need to reform teaching activities and their adoption.

Sometimes, people have the knowledge, but they need to be guided on how to apply it to their teaching and learning. So, the reformation needs a coalition for its success. It is for the Muslims.

The Coalition of the Ulamas has been intervening in matters of religion. They are very keen on promoting sanity in religious activities. They call for peace—and peace signifies the best way of depicting Islam.

To also achieve the aim of their activities, they refer to themselves as the Coalition of Ulama of Kano. This means they comprise different Ulamas from different sects; from Izala, Qadiriyya, and Tijjaniyya.

The Coalition could also be the source of understanding one’s teachings amongst the Ulamas. The Tijjaniyya Clerics in the Coalition could understand some aspects from those Sunni Scholars.

Moreover, the Coalition led by Sheikh Abdulwahab Abdullah reconciled Sheikh Aminu Daurawa with Governor Abba Kabir Yusuf following their misunderstanding about the conduct of the Hisbah corps. Today, Daurawa has resumed his position as the Hisbah Commandant. This is one of the thousands of achievements of the Coalition. They intervene in every matter that affects the public.

May Almighty Allah continue to support the Coalition in achieving their goals, and may He reward them, amin.

Salihi Adamu Takai wrote via salihiadamu8888@gmail.com.

By Salisu Shehu 

In Hausa, the word ‘Murabus’ simply means a former or one-time leader. Such a person would either have left the leadership position by duly completing his tenure or removed in some way before finishing the period for his stewardship. Malam Auwalu Bello Jigirya was a one-time Amir of the Muslim Students’ Society of Nigeria (MSSN), Kano State Area Unit (KNSAU) from 1995-2001. 

Since 2001 to date, the word MURABUS has become a daily pronouncement in the MSSN/KNSAU family. It was a respectful and humourous reference to Auwalu Jigirya after he handed over the mantle of Amirship to Malam Ado Garba Yankaji in 2001. MURABUS soon became a household name for Jigriya, and it resonated within the MSSN circle in Kano State. 

Whereas MURABUS means retirement or dethronement, as explained above, it means something different in the case of JIGIRYA. Rather than the ordinary sense of stepping aside, it was for JIGIRYA a metaphor for steadfastness, doggedness, resilience, selflessness, and sacrifice, ornamented by tolerance and forbearance. Instructively, Amirs before and after him held the Amirship and stepped aside, but he was the only one graciously crowned ‘MURABUS’. 

JIGIRYA presented a striking trait rarely found in people. He was a very humble person yet courageous. He would be decorous to those apparently senior to him but would also unrelentingly muster the brevity to advise them when they erred. He always had a demeanour of raw honesty, and frankness imbued with a permanent character of humour and conviviality. 

You would never get bored staying with him. He was, in the KNSAU family, in terms of humour and joy, a natural successor to the late Baba Alhassan Ibrahim Dawanau of blessed memory, who would always play the grandpa, entertaining the brothers and giving some relief that clears away monotony and tension when the situation started getting tough and stressful. To the younger ones, he was a friendly, cheerful, amiable, accessible, and easily approachable mentor. 

Since our adolescence, we grew up together in the Kano State Area Unit for nearly four decades. He was the Amir when I was the Director of Education at Al-Muntada al-Islamy Trust. That was when I started getting to know him at a closer range because Al-Muntada supported the KNSAU MSSN immensely. Not surprisingly, because of his down-t-earth mentoring style, when those younger ones established the ALHASSAN IBRAHIM DAWANAU COLLEGE OF HEALTH SCIENCES AND TECHNOLOGY, Malam Auwalu Jigirya made it to the list of the members of the BOARD OF TRUSTEES of the College. 

We, however, became closest in the last nine (9) years when we worked together in the Islamic Forum of Nigeria. He was a strong pillar in our Local Organising Committee of our Annual Ramadan Lecture and IFTAR RELIEF SCHEME. Not only punctuality and commitment made him a strong pillar of the Committee. It was also because of his dependability and reliability in terms of honesty, trust and probity. He was one person on the committee to whom I would never hesitate to hand over the budget for purchasing food items for the IFTAR RELIEF PACKAGE and would go to sleep. One would not be afraid of failure or fraud. 

As an attestation of Jigirya’s leadership character, the Executive Council of the Islamic Forum unanimously approved his appointment as the Secretary of the Caretaker Committee of the KANO State Chapter when its exco was dissolved nearly two years ago. 

In both the Kano State Area Unit (KNSAU) of the MSSN and the MSSN and the Local Organising Committee of the Annual Ramadan Lecture of the Islamic Forum of Nigeria, we will miss not only the person of Malam Auwalu Bello Jigirya but will seriously miss his loveable characters In all In described In above In. Our greatest solace is that we will have dozens of encomiums on his praiseworthy behaviours with which we will keep consoling ourselves. 

As we keep showering those praises on him, we are sure, as was said by our Beloved Prophet (SAW), we will be “the witnesses of Allah to him on earth”. 

Allahummaghfir lahu warhamhu warhamna ba’adahu wa’anta Khairul ghafireen.

Salisu Shehu, Vice-Chancellor, AL-ISTIQAMA UNIVERSITY, SUMAILA, can be contacted via sshehu.edu@buk.edu.ng.

By Salihi Adamu Takai

The recitation of the Glorious Qur’an is beyond anything people can think of or guess how it is limited in terms of positivity. It is everything and beyond. Yes, it is indeed! In addition, the rewards for its recitation are granted based on letters. Each letter recited in a verse is worth 10 rewards, and the rewards multiply.

The recitation of the Glorious Quran is the food that satisfies people to the ultimate satisfaction. It gives satisfaction to those reciting it day and night. While reciting it, the reciter gets satisfaction from it for his/her satisfaction in the thing he/she comes across. Through it, a Muslim can understand the blessings of Allah for all of humanity on Earth. Allah’s creatures were explained. The lives of our ancestors were told; how they lived on Earth before us. This explains the Oneness of the Lord, Almighty Allah.

The recitation of the Glorious Quran makes Muslims live peacefully, and their hearts find peace and composure. The beautiful recitation of the Glorious Quran heals the heart of anger. It does away with agony and temper. The Quran has explained this in Chapter 13, Verse 28: “Indeed, with the remembrance of Allah, hearts find peace.”

When a person starts reciting it, their attention becomes focused on the Almighty Allah and His words. Listening to the words of Allah is the best thing people can do to gain composure, and its recitation gives you everything and draws your heart to Him. You become happy. The world remains peaceful and harmonious for you as you begin reciting it. Therefore, do not stop reciting the Quran. It is the best thing to help you achieve everything on Earth.

Have you been in a dilemma or limbo? If yes, have you recovered? If not, you can recover from any kind of limbo by reciting the Quran. Keep reciting the Quran. It will help you recover and make you happy all the days. If you can’t recite it, listen to it online. There are different recitations of the Quran available online. Go to your Play Store and download it, and keep listening to it offline or online. It is, of course, the best medicine undiscovered by physicians!

Salihi Adamu Takai wrote via salihiadamu8888@gmail.com.

By Aliyu Zangina

The people of Kano State woke up to the news of the resignation of the Commander-General of the Kano State Hisbah Board (Hisbah). This came after criticisms directed at some of the activities of the Hisbah Corps by His Excellency, AbbaKabirYusuf, the governor of the state.

The Hisbah Board is a creation of the Kano State Hisbah Law 2003. Its primary responsibility is to advise on and enforce religious morality within the state. Despite this mandate, the corps has been criticized for violating moral codes and secular laws of the land by making illegal arrests, which are a damning affront to human dignity. It is on this premise that I seek to explore law and morality vis-à-vis the arrest in controversy.

THE INTERSECTION BETWEEEN LAW AND MORALITY

Arguments on the relationship between law and morality in the jurisprudential sense have lasted for ages and still rage on. The controversy surrounding Hisbah brings it to the fore.

Laws are loosely defined as enactments by a state, with binding and coercive force on individuals and institutions throughout the state.

While morality can be loosely defined as a proper behaviour in differentiation of what is right and wrong.

The major difference between them is while a breach of law attracts sanction, A breach of morality can only attract moral reprehension. The long age principle of law is that law and morality are poles apart. However, in the celebrated case of R v. Dudley & Stephens (1884)14 QDB 273 DC it was states that

“Though law and morality are not the same, and many things may be immoral which are not necessarily illegal, yet absolute divorce of law from morality would be of fatal consequence.”

In practice, morality complements the law, as many enactments were propelled by the moral demands of the people. For example, laws prohibiting theft and murder are rooted in the moral consciousness of the fact that taking other people’s property or life is morally wrong. Many laws embody moral principles within them, protecting and guaranteeing fundamental moral values. At the same time, the fundamental force is given by its moral obligation.

ACTIVITIES OF HISBAH

The term Hisbah in Kano has always been associated with controversy from its inception to date. When it is not President Obasanjo accusing the institution of jihadist tendencies, then it is people from the southern part of the country attacking the institution for destroying trucks of alcoholic drinks. The body has always been (in)famous for enforcing morality despite its efforts in curbing social and moral vices.

In November of last year, the Hisbah corps came under attack after raiding several hotels. A video of their operation surfaced on the internet, evidencing male officers harassing and apprehending female suspects and grabbing them in a commando style. Indeed, it was an affront to Islamic moral values. The actions of the Hisbah corps could be qualified as degrading treatment and, hence, unconstitutional. Allusions made to the video by the governor of Kano state prompted the commander-general’s retirement on March 1, 2024.

ARE LAWS REGULATING ARRESTS IN NIGERIA AT CONVERGENCE WITH OUR MORAL VALUES?

Unlike laws regulating search where the search is to be conducted by “persons of the same sex with strict regard to decency” and “reasonable time to withdraw” which must be given to a woman in purdah before a search is conducted on a premise she occupies, the laws regulating arrests in Nigeria have less regards to our moral values and culture as they do not have similar provisions regarding arrests to be conducted by persons of same-sex.

Therefore, the arrest carried out by the Hisbah corps is illegal only to the extent that it was done without a warrant, and their conduct violates the dignity of the suspect. However, the confinement of the female suspects by the male officers with excessive restraint cannot be faulted legally if there was a reasonable apprehension of violence, as our law does not mandate that the arrest of a woman be carried out only by a woman. This is not to serve as a justification for the degrading treatment meted out to suspects by the Hisbah corps during the arrest. They are suspects, not convicts, and even convicts are only deprived of their liberty, not their dignity.

CONCLUSION

“It is tempting to speak of law and morality as if they constitute two completely normative system whose prescriptions sometimes coincide and sometimes conflict. Maybe it is much more exact to consider law and morality as complementary. The complementarity of law and morality belies their separateness even though the two are not parallel streams whose water never mixed at any time.” UZOUKWU V. IDIKA (2022)3NWLR, (PT1818) (P, 462, paras G-H)

Many laws overlap with moral codes in Nigeria. Some laws were enacted to uphold our morality, but where the law does not contemplate our morals, it is our duty to call upon our senses of right and wrong. The Hisbah male officers should not have carried out the arrest of women, even though that alone cannot make the arrest illegal. It is their moral duty to have sent in their female officers to handle the entire scenario with a modicum of professionalism.

It is therefore put forward to our legislators that our Administration of Criminal Justice laws be amended to accommodate the model of arrest that will reflect our morals, culture, and dignity, just like the provisions on search.

Aliyu Zangina is a lawyer, and can be contacted via zanginaaliyu96@gmail.com.