Muslims

By Muhammad Sulaiman Abdullahi

The Muslim Forum of Ahmadu Bello University (ABU), Zaria, has condemned the brutal lynching of 31 Muslim passengers in Mangu Local Government Area of Plateau State, describing the attack as a “horrific act of savagery and barbarism.”

According to the Forum’s statement, signed by its Secretary-General, Dr. Munir Sani Ari, the victims—travelling in an 18-seater bus marked “ABU-Zaria”—were ambushed on Friday, June 20, 2025, while seeking directions in Mangu. Twelve passengers were reportedly killed and burned on the spot, while 18 others sustained serious injuries and are currently receiving medical care following military intervention.

Among the deceased was a staff member of ABU’s Department of Physics, who was reportedly transporting women and children to a wedding. The Forum emphasised that this was not an isolated incident but part of a “disturbing pattern of impunity-driven violence” against Muslims in Plateau State.

Criticising the response by Mangu LGA Chairman, Mr. Emmanuel Bala, who attributed the massacre to a “case of mistaken identity”, the Forum labelled the remark as “futile and insulting,” citing social media posts glorifying the attack as evidence of premeditated hate.

The Forum issued a set of urgent demands, including a full and independent investigation, public prosecution of those responsible, prompt compensation for victims, and immediate government intervention to prevent future attacks. It also called on the Kaduna State Government to support the victims’ families and cover medical expenses.

The Forum warned that continuing to fail to act decisively would only deepen national tensions, urging authorities to pursue justice beyond “mere rhetoric.”

By Malam Aminu Wase

Plateau State is a richly diverse and vibrant community, home to people of various ethnic and religious backgrounds. We are one family, destined by God to live together in peace and mutual respect. Sadly, this unity is too often ignored when it comes to leadership, particularly the highest office in the state. The persistent adoption of a Christian-Christian gubernatorial ticket threatens the very foundation of our coexistence.

It is time for Plateau to embrace equity, justice, and inclusiveness. For too long, Muslims in the state have been marginalised in political leadership, particularly at the executive level. This exclusion must end. I firmly believe that the next governorship candidate, regardless of religion, should choose a Muslim as a running mate. A Muslim-Christian or Christian-Muslim ticket would truly reflect the spirit of fairness and unity we all profess to uphold.

For more than two decades, Muslims in Plateau State have shown unwavering political support for Christian-led tickets, believing in the promise of shared governance and mutual respect. From Wase to Kanam, Jos North to Shendam, Barkin Ladi to Quanpaan, Mangu, and other local government areas, Muslim communities have consistently turned out in large numbers to vote, not out of compulsion, but from a sincere desire to contribute to the democratic process and to foster unity across religious lines. Yet, this goodwill has not been met with reciprocity.

Despite making up a significant portion, nearly half of the state’s population, Muslims remain glaringly absent from the highest levels of leadership. This is not merely a matter of political imbalance but a painful reminder that inclusion and equity remain elusive. When a group that has given so much continues to receive so little in return, it breeds frustration, weakens trust, and threatens the very cohesion that Plateau so desperately needs. We cannot claim to be united while one half of our people are repeatedly shut out of the room where decisions are made.

Our call is simple: include us. Recognise our presence. Acknowledge our contributions. Let us build a Plateau where everyone feels seen, respected, and valued regardless of faith.

Personally, some of the most meaningful relationships in my life have been with my Christian friends, friendships that began in the classrooms of Pilot Central Primary School in Wase, grew stronger at Government Science College Wase, and deepened further during my university years. These bonds have shown me the beauty of unity, the strength of mutual respect, and the power of shared dreams. That is why it pains me deeply to see Muslims continually left out of leadership. It feels like a betrayal of the unity we have lived and believed in. If we can walk together in friendship, why can’t we lead together in governance on the Plateau?

In the Wase Local Government, Christians are a minority, yet they have never been treated as outsiders. They have held key positions, including that of the Deputy Chairman, and many have benefited from the federal appointments from the Rt Hon Ahmed Idris Wase, the immediate past Deputy Speaker of the Nigerian House of Representatives, thanks to his inclusive leadership. This is what true leadership should look like, recognising every citizen’s worth, regardless of faith or number. It proves that fairness is not a favour, it’s a duty. If such inclusive governance can be practised locally, why can’t it be replicated across the entire state?

Plateau belongs to all of us. We must build a future where leadership reflects our shared diversity. Let’s end the cycle of exclusion and embrace a new era of fairness, justice, and genuine unity.

Malam Aminu Wase writes from Kaduna State. He can be reached at aminusaniusman3@gmail.com.

By Musa Kalim Gambo

The International Institute of Islamic Thought (IIIT), Central Nigeria Office, recently hosted a pivotal monthly lecture series on Sunday, June 1, 2025, shedding light on the escalating challenge of mental health and psychosocial issues in the modern world through an Islamic lens. The virtual event, titled “Navigating Mental Health and Psychosocial Challenges in the Modern World: An Islamic Perspective,” brought together eminent scholars and practitioners to underscore the urgency of addressing mental well-being, especially in a nation grappling with pervasive stressors and inadequate healthcare infrastructure.

The lecture commenced with welcoming remarks from Dr. Aliyu Tanko, the Coordinator of IIIT Central Nigeria Office, who highlighted the widespread nature of mental instability, noting the common sight of individuals speaking to themselves or acting unusually due to mental distress. Professor Ahmad Bello Dogarawa, a Zaria-based Islamic scholar who served as the chairman of the occasion, emphasised the timeliness and relevance of the topic, noting that the issue of mental health and psychosocial wellness gained critical attention during the COVID-19 lockdown, as families experienced increased troubles and stresses while confined to their homes. This realisation, he stated, underscored the necessity of continuous discourse on mental health and psychosocial support.

The first distinguished speaker, Professor Salisu Shehu, a Professor of Educational Psychology at Bayero University Kano and Executive Secretary of the Nigerian Educational Research and Development Council, delved into the conceptualisation of mental health. He noted that traditionally, mental illness was only recognised in its most severe forms, such as “actual madness and lunatic behaviour,” overlooking milder emotional instabilities like neurosis or withdrawal syndrome. However, with expanding knowledge, it’s now understood that mental illness encompasses a broad spectrum, including emotional disorders.

Professor Shehu highlighted the fluidity in defining “disorder” or “maladaptation” in the modern world, influenced by libertarian philosophies and concepts of freedom and inclusivity, citing the LGBT movement as an example where behaviours once considered abnormal are now termed “difference”. He countered that in the Islamic context, and conventionally, any behaviour “that deviates markedly from the accepted ‘norm’ or pattern can be considered as a disorder or abnormality”. He adopted the World Health Organization’s (WHO) 2022 definition of mental health as “a state of well-being in which the individual realizes his or her abilities, is able to cope with normal stresses of life, work productively and fruitfully, and make a positive contribution to his or her community”. He further explained that mental illness, according to WHO, is a “clinically significant disturbance in an individual’s emotional regulation, or behavior,” often associated with stress. He lamented the “irony of modernity,” where inventions designed for ease have, paradoxically, accentuated stress and psychosocial challenges, leading to increased mental illness due to factors like urbanization, overcrowding, and the erosion of social networking and extended family support.

Transitioning to the Islamic perspective, Professor Shehu articulated that mental health and sickness are “primarily subject to the absolute will of Allah,” rooted in the Tawhidi framework. He emphasised that Islam attaches “fundamental and central concern on maintaining and preserving mental well-being”. A profound demonstration of this concern is the unequivocal prohibition of intoxicants, as mental well-being is a prerequisite for fulfilling all Sharia obligations. He cited a Hadith affirming that “the pen (for record of sins) is suspended… against… the mentally ill until he regains sanity,” underscoring the vital importance of sound mental health in Islam.

The Quran, he noted, directly links stress and depression to emotional disorders, offering remedies such as belief in divine decree, patience, trust, and gratitude. Practices like Dhikr (remembrance of Allah) and Dua (supplication) are prescribed as potent coping mechanisms for sorrow and anxiety. Professor Shehu referenced Islamic scholars like Ibn al-Qayyim al-Jawziyya, who in “al-Tibb al-Nabawy (The Prophetic Medicine),” discussed the effects of stress (e.g., sleeplessness, grief, unfounded fears) on mental well-being and outlined over twenty Islamic coping techniques.

Following Professor Shehu, Professor Taiwo Lateef Sheikh, a distinguished Professor of Psychiatry at Ahmadu Bello University, Zaria, delivered a comprehensive presentation. He echoed the sentiment that mental health is a core protection in Islam, ranking third among the five necessities. He stressed the critical distinction between mental health symptoms and mental illness, noting that many experiencing distress can recover with community or spiritual support without necessarily needing clinical intervention.

Professor Sheikh painted a grim picture of mental health in Nigeria, describing it as “one of the most neglected areas of health in the world and even worse in Africa”. He presented sobering statistics:

• Over one in five people in conflict-affected areas experience mental health conditions.
• Nigeria allocates less than 5% of its health budget to mental health, with funds often going to standalone psychiatric hospitals rather than comprehensive care.
• There is a severe shortage of mental health professionals, with fewer than one psychiatrist per 100,000 people in Nigeria, translating to a ratio of 1 to 1.5 million.
• More than 85% of people with severe mental illness in low- and middle-income countries do not receive the care they require.
• Around half of all mental health conditions start by age 14, and suicide is the second leading cause of death among youth aged 15-29 in Africa.

He explained that mental health encompasses emotional, psychological, and social well-being, influencing thought, feeling, action, relationships, and stress management. He introduced the “bio-psychosocial approach” to care, integrating biological (physical investigations, medications), psychological (counselling, psychotherapy), social (lifestyle adjustments, environmental factors), and religious/spiritual dimensions. He passionately argued for the crucial role of spirituality in mental health, stating it provides a “sense of purpose and meaning, social support, healthier behaviours, increased happiness, and enhanced coping mechanisms and resilience”.

Professor Sheikh also detailed Nigeria’s mental health governance, outlining policies from 1995 to 2023. He highlighted his pivotal role in developing the National Mental Health Act of 2021, a landmark legislation signed into law in December 2023. However, he lamented the significant institutional barrier: the Act remains largely unimplemented, and the Federal Ministry of Health has yet to establish a dedicated Department of Mental Health, the “first rate-determining step” for a budget line and governance structure. Other barriers include professional rivalry, lack of standardisation in religious healing approaches, and individual self-denial and stigma. To overcome these, he called for multi-sectoral and integrated approaches, involving collaborations across health, education, housing, and other sectors and fostering partnerships with faith-based organisations and community engagement.

The lecture concluded with interventions from other senior colleagues and attendees. Professor Nasiru Maiturare, Rector of the Hajj Institute of Nigeria, underscored the effectiveness of the Islamic framework by presenting statistics on suicide rates: Muslim-majority countries show remarkably lower rates compared to nations like South Korea, Japan, and Sweden. This, he asserted, is not a coincidence but attributable to Islam’s “comprehensive approach to mental health,” which anchors human life in faith, remembrance of Allah, patience, trust, and gratitude.

Participants urged for greater mass outreach, including radio and TV programs in local languages, to reach broader audiences beyond those who can log into virtual platforms. Given their large followership, there was a strong call to engage religious and traditional institutions for awareness and community-based support and to standardise spiritual healing approaches. Suggestions were also made to integrate mental health awareness into primary school curricula and to establish groups of young, enthusiastic individuals at the state level to disseminate this crucial knowledge.

The lecture served as a powerful reminder of the urgent need for a societal shift in addressing mental health, emphasising that Islam provides a robust, holistic, and spiritual foundation for mental well-being and resilience in the face of modern-day challenges.

Gambo writes from Funtua, Nigeria and is a member of the IIIT Central Nigeria Office Monthly Lecture Series Committee.

By Kabiru Danladi Lawanti, PhD 

I cannot recall any incident where a vehicle or travellers were targeted simply because they were from Plateau State, in retaliation for the atrocities being committed by these savages.

Please, I challenge anyone to provide a single example—since 1914—where innocent travellers were attacked in Kebbi, Sokoto, Zamfara, Katsina, Niger, Kano, Jigawa, Bauchi, Gombe, Yobe, Adamawa, or Borno simply because they were seen as the “other.” 

Yet, we have countless documented cases from Tinno, Mambilla, Takum, etc., in Taraba; Riyom, Barikin Ladi, Jos, Mangu, etc., in Plateau; Agatu, Makurdi, etc., in Benue; and Gonin Gora, Koi, etc., in Kaduna, where innocent travellers were blocked, maimed, and killed—dismembered and buried or even burned alive—solely because of their identity as “others.”

These are normalised atrocities. The perpetrators are getting away with it because there have been no consequences. Only God knows how many lives have been lost in this manner between 2002 and 2025. 

Many of these crimes are well documented—some even recorded and posted by the criminals themselves, proudly sharing selfies while committing barbaric acts. Remember the Eid day massacre in Jos? Or the genocide in Mambilla? These incidents are documented by security agencies.

Tragically, these criminal gangs enjoy the backing of some politicians and community leaders. Take, for instance, the disturbing justification offered by the Chairman of Mangu Local Government Area regarding the killing of wedding-bound travellers from Zaria. Is that how a leader is supposed to speak?

Even more worrying is how these barbaric acts are celebrated on social media. Look at the screenshot of Kefas Gyang Pam that went viral yesterday, or the posts from a Facebook group in Bokkos openly celebrating the gruesome attack on the innocent Zaria travellers.

These individuals are not ghosts. They are known. And they can be easily traced.

Kabiru Danladi Lawanti, PhD, wrote from Ahmadu Bello University, Zaria.

By Muhammad Abubakar

Leaders and foreign ministers from the 57 member states of the Organisation of Islamic Cooperation (OIC) are gathering in Istanbul this Saturday for a high-stakes summit overshadowed by escalating tensions in the Middle East, most notably Israel’s war with Iran and the ongoing devastation in Gaza.

Iranian Foreign Minister Abbas Araghchi is set to attend, as many of his counterparts are expected to call for an immediate ceasefire. Yet the OIC, long criticised for its limited political clout, is unlikely to shift the course of either conflict.

The situation in Gaza—now in its 21st month—remains dire. Humanitarian workers report that more Palestinians are killed by the Israeli army while trying to collect food than in actual combat. 

On June 17th, at least 59 people were killed when Israeli tanks reportedly opened fire near an aid distribution centre run by the Israel-backed Gaza Humanitarian Foundation. Israel’s military has pledged to investigate the incident.

Despite repeated condemnations and emergency meetings, the OIC has remained largely powerless in stemming the violence in Gaza. With tensions now spilling into a broader regional confrontation, the summit is expected to issue a familiar call for peace that few expect to alter the course of events.

By Fatima Ishaq Muhammad

Kano, known for its deep Islamic practices and royal traditions, witnessed a historic and uneasy moment during the 2025 Eid-el-Kabir celebrations as two rival Emirs led separate congregational prayers in different parts of the city.

This development demonstrated the woeful crisis over the leadership of the Kano traditional Emirate, which, indeed, remained one of the most powerful traditional institutes in northern Nigeria.

Moreover, on one side was Emir Muhammadu Sanusi II, reinstated in May 2024 by the Kano State Government after being dethroned in 2020. Aminu Ado Bayero was installed as Emir on the other side after Sanusi’s removal. He still maintains that he remains the rightful occupant of the royal seat.

During the Eid celebrations, Emir Sanusi II led prayers at the Kofar Mata Eid Ground, traditionally recognized as the seat of the Emir’s religious leadership.

Meanwhile, Emir Aminu Bayero held his prayers at a different location, with loyalists gathered around him. For the first time in recent memory, Kano experienced two major Eid congregations, each holding up to a divided royal allegiance within the ancient city.

This unprecedented situation did not happen in isolation, but it resulted from the recurring tussle over the Kano Emirate, rooted in politics and personal rivalries.

Sanusi II’s removal in 2020 by the administration of former Governor Abdullahi Ganduje was widely termed as punishment for his massive outspoken criticism of the government.

His reinstatement by the current government of Governor Abba Kabir Yusuf has been challenged in court by Bayero’s supporters, creating legal and political uncertainty over who the legitimate Emir of Kano is.

The split Eid prayers skyrocketed across Kano and beyond, symbolizing the Emirate’s division and disunity of authority.

What should have been a day of religious unity became a visible sign of division in the state’s leadership. Thankfully, no major disturbances were reported, though tensions remain high.

Adding to the complexity of the situation, the traditional Durbar festival, which usually follows the Eid prayers, was banned by the police for security reasons.

The ban disappointed many residents, as the Durbar is integral to Kano’s cultural identity and economic life.

As the legal battles escalate, many residents and observers fear that the division within Kano’s traditional leadership could escalate unless a clear resolution is provided by the courts or through dialogue among key stakeholders.

For now, Kano remains a city with two Emirs, two congregations, and a divided loyalty, awaiting clarity on the future of one of northern Nigeria’s most important royal institutions.

Fatima Ishaq Muhammad via fatimaishaq021@gmail.com.

By Nura Jibo

Whenever I see sure PDP political power losers and their APC bedfellows making historical myths and inaccuracies about their pseudo performance of national economic growth and development, it reminds one of the gospel according to Barnabas.

As a Muslim, I actually believe in the Gospel of Barnabas as a myth rather than a reality. Though his assertions are very true and apt, they are considered among Christians as a non-canonical, pseudodepigraphical gospel attributed to him. They somehow believed Barnabas was a disciple of Jesus who lived in the 14th or 15th century.

These historical myths and inaccuracies are what the so-called PDP and APC elders would wish to present to ordinary Nigerians. Indeed, their misrepresentation of facts is contrary to a detailed account of Barnabas, who, according to his Torgado Siburian theological belief, explained Jesus’ life. This account includes elements that align with Islamic reality and beliefs, such as the denial of Jesus’ crucifixion and a focus on Jesus as a prophet rather than the Son of God. 

Indeed, the PDP/APC elders’ gospel on Nigeria’s political leadership/claim on its progress is nothing but something to be considered a fabrication, as it contradicts the canonical gospels and includes historical conundrums that even the so-called generals in politics that resort to this falsehood amidst public glare cannot provide an answer to!

The PDP presidency under Obasanjo and Jonathan is nothing but a political disaster.

These two presidents presided over Nigeria with impunity and first-class corruption that drained Nigerians and stripped them bare of their dignity in the comity of nations.

Obasanjo shamelessly accused his National Assembly of being a “den of corruption by a gang of unarmed robbers”.

Indeed, Evan Enwerem’s emergence as Obasanjo’s Senate president against Chuba Okadigbo confirmed his corrupt tendencies as a political but not military leader to Nigerians. This remains fresh in our psyches and memories.

The Siemens and KBR bribery scandals, which the FBI investigated, indicted President Obasanjo’s government internationally.

On the other hand, President Jonathan allowed a corrupt Diezani oil ministerial hubris of over N100 billion, alleged to have been collected by Diezani as undue enrichment.

This is not to rule out the role of his wife, Patience, in the $8.4 million and N7.4 billion linked to her by the EFCC under a file suit dubbed FHC/L/CS/620/18.

What the likes of Governors Sule Lamido, Amaechi, Nasiru El-Rufai, Peter Obi, and even VP Atiku Abubakar want to tell Nigerians after being frustrated and pushed to the periphery of power and out of national and global relevance, one hasn’t the vaguest idea.

Please note:

There is no point in alluding to the APC’s leadership under Buhari and Tinubu. Because doing so will not allow us to see the light of day, it is better not to mention the terrible economic harakiri, democratic suicide, and perturbed insecurity that the APC and, by extension, its PDP rivalries have thrown into Nigeria. Recounting APC ordeals is a déjà vu that this writer is not ready to waste more energy delving into.

Happy Eid celebration!

Nura wrote from Shahrazad Homes, 21 Zerifa Aliyev Street, Baku, Azerbaijan.

By Maryam Ahmad

The Federal Government of Nigeria has declared Friday, June 6, and Monday, June 9, 2025, as public holidays to commemorate this year’s Eid-el-Kabir celebration.

Announcing the holidays on behalf of the government, Minister of Interior Dr. Olubunmi Tunji-Ojo extended congratulations to the Muslim Ummah both within Nigeria and in the diaspora. 

Dr Tunji-Ojo urged Muslims to embody the spirit of sacrifice and faith exemplified by Prophet Ibrahim (Peace be upon Him) and to use the period to pray for a peaceful and prosperous Nigeria.

In a statement signed by the ministry’s Permanent Secretary, Dr. Magdalene Ajani, the minister assured Nigerians that the people-oriented reforms and initiatives carried out under President Bola Tinubu’s administration’s Renewed Hope Agendaare aimed at restoring Nigeria to progress.

Eid-el-Kabir, also known as Eid al-Adha, is one of the most significant festivals in Islam. It commemorates Prophet Ibrahim’s willingness to sacrifice his son in obedience to Allah’s command. In Nigeria, the festival is marked by prayers, animal sacrifices, and sharing meals with family, friends, and the less privileged.

The declaration of these public holidays allows Muslims across the country to observe the religious rites and festivities associated with Eid al-Kabir.

By Aisha Musa Auyo

Let me start with this adage: being predictable is boring. The only way to keep attracting your man is by constantly exciting him.

A woman’s unpredictability and mystery can add excitement and intrigue to a relationship, keeping things fresh and engaging. This sense of mystery fosters curiosity and a desire to continually learn more about her, which can help prevent complacency. By maintaining an air of unpredictability, a woman can inspire her partner to stay attentive and actively invested, enhancing emotional and romantic connections.

A classy woman in a relationship exudes respect, grace, and self-confidence. She values herself and her partner, communicates maturely, and maintains her dignity even in challenging situations. Her elegance comes through her kindness, understanding, and ability to express love while setting healthy boundaries. This balance makes her an inspiring and cherished partner.

There are many ways to display charm and sophistication in everyday life.

When it comes to names, choosing affectionate ones for your spouse can depend on the mood, occasion, and shared history. Some days, you can be casual and warm, like “My love,” “Sweetheart,” or “Habibi.” At other times, use respectful titles like “Sir,” “Ranka ya dade,” “Alangubro,” or “Yallabai.”

Use playful nicknames on fun and flirty days (I won’t drop examples here, yauwa). During special moments, use affirming and supportive names like “My Hero” or “My Rock.”

In terms of dressing, if you’re always wearing native wear, surprise him with bum shorts and a spaghetti top. Or try a clingy evening gown or a see-through nightie. Let him know you possess what those Ashawos flaunt, except yours is reserved for his eyes alone.

When styling clothes, try different outfits that give you a new look and poise. We love comfort, but we can still make comfort look sexy and appealing.

Before experimenting with style, know your body type. Know what flatters your figure and what doesn’t. You can’t wear a fitted gown with a big tummy or bum shorts with bow legs. If you’re Qashi da Rai, avoid bubu—it may make you look like Muciya da Zani at home. Yauwa! This isn’t body shaming—it’s being real.

On perfume: know that perfume is the silent language of emotions. A single scent can lift a mood, stir memories, and instantly transform feelings. Use perfume to your advantage at home. It’s a soft weapon of attraction.

Learn to use scents to evoke peace, desire, and comfort. Use different perfumes for the day, night, special occasions, or even just to create a relaxing atmosphere. If you stick to one scent, he might get used to it, and it may lose its effect. Find out which scents he likes and rotate them. Explore English and Arab perfumes, humra, oils, kulaccam, incense, body mist, body milk, body sprays, bath mists—you name it. And remember: your house should smell pleasant too. Don’t smell like a flower while the house smells like Daddawa! Set the tone with your space, then yourself.

Nana Aisha (RA) said:

“I used to perfume the Prophet (peace be upon him) with the best perfume I could find until I saw the shine of the perfume on his head and beard.” (Sahih al-Bukhari, Hadith 5923)

When it comes to homemaking, we must constantly evolve. If you can’t change furniture often, update your space with small touches: new decor, decluttering, rearranging, or freshening up your environment. Minimal furnishing in small spaces often gives the cleanest look. Keep the house neat and germ-free. Fumigate regularly, burn incense, and use home mists, fresheners, and mopping sprays.

On behaviour—this is tricky, because we can’t be who we are not, but we can improve. If you’re naturally moody, try being more cheerful around your man. A cheerful wife is a huge turn-on. Be the woman he rushes home to. This way, he’ll notice quickly when something is off.

Avoid nagging. Often, a gentle reminder or silence works better than complaints. Be calm when he expects arguments, and then ‘show him shege’ when he least expects it—that’s the art of being unpredictable with a touch of sophistication. But this only works if your man is mature and understanding.

If you have the freedom and mutual understanding in your relationship, playfully surprise him by pretending to be away—perhaps plan a two-day trip, but return after just one. Welcome him with a good meal, a new nightie, and a memorable evening. Or, if he’s open to it, surprise him at work or send a special lunch to brighten his day.

If you always cook continental dishes, try traditional meals sometimes. If you usually serve food plainly, try plating and garnishing. Serve kunun tsamiya instead of a smoothie, or fresh juice instead of fruit salad. Don’t be the woman who only cooks shinkafa da miya and tuwo. Learn, upgrade, and initiate.

For hairstyles, try different braids or updos—ponytails, doughnuts, Kitson GABA, all-back, Calabar styles, etc.- but choose based on your hair type. Don’t insist on a style that doesn’t suit your hair. Most importantly, keep your hair clean and fragrant.

In Oza’s other room, learn to initiate intimacy. Don’t be the boring wife who waits for her husband to make the first move. A wife initiating intimacy strengthens emotional and physical bonds, makes her husband feel desired and valued, and breaks the assumption that one partner must always lead intimacy. It deepens connection, enhances communication, and fosters a more fulfilling relationship.

Also, explore different styles to keep things exciting and mutually satisfying.

If you’re used to black henna, try red or maroon. If you always wear ‘daurin ture ka ga tsiya, switch to turbans or different gele styles.

Sometimes, soften your voice—lower your tone and speak gently when needed. I heard there’s a tone called bedroom voice, right?

If you’re usually strong and independent, try being soft and playful sometimes.

If you’re always asking for money, ease up on small requests, especially when he’s managing big expenses. Surprise him instead with a perfume, shoes, a book, attire, pyjamas, a watch, or a ring. You shouldn’t always be the one expecting gifts. That’s why we say ‘ki nemi kudi, Lantana’.

And to you, Dan Lami or Man Sagir, know that all this charm, sophistication, versatility, and surprise can’t happen if you are too strict, stingy, or overbearing. You must be friendly and generous with your words, smiles, time, emotions, and yes, your wallet. Yauwa.

Lemme stop here….

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

By Abdullahi Abubakar Lamido, PhD

It was a warm afternoon in my office at the Zakah and Waqf Foundation in Gombe, and I had cleared my schedule for what was described as a “very important meeting.” A group of nine young professionals—doctors, nurses, and medical administrators—filed in with purposeful expressions. These were respected Muslim health workers in our community, competent and resourceful in their own rights, leading their Muslim body. 

They sat down, exchanged pleasantries, and after a few minutes, one of them cleared his throat and spoke. “We were hoping you could help us reach Qatar Charity. We want to build a mosque in our hospital.”

I paused. My mind raced not with criticism but with confusion. These were not poor villagers. These were professionals, all salaried, some likely earning above average. I asked gently, “How much will the mosque cost?”

“About ten million naira.”

“And how many Muslim staff do you have?”

“Roughly 500,” they responded.

I picked up a pen and scribbled something. “That’s twenty thousand naira each,” I said. “Divided over four months, that’s 5,000 naira per month.”

There was a short silence. “You don’t need Qatar Charity,” I told them. “You need yourselves; you need Gombe Charity.”

From my limited understanding, I explained that most international charities, like Qatar Charity, raise funds from within their own people first. They identify a problem in a country, develop a proposal, return to their citizens and say: “Donate to build a mosque in Nigeria.” If they can do that for us, why can’t we do it for ourselves? I then told them to put my name as the first donor of the twenty thousand naira to kickstart the project. 

That brief meeting offered a glimpse into a deeper issue—our chronic psychological dependence on external aid, even when we can act. The problem isn’t always material poverty; often, it’s a lack of belief in our collective strength—a poverty of the mind and will.

The Turkey Phenomenon: A Lesson Misunderstood

Take, for example, the popular trend in some Northern Nigerian states where applications pour into Turkish and other organisations for Qurbani (Udhiya) distributions. Turkish charities, may Allah reward them, buy cows and distribute meat during Eid.

But here’s a crucial question: Is this a model to emulate or one to reconsider? If every year, our people look outward to receive—and never inward to learn how to organise, fund, and distribute—we risk cultivating a culture of constant reception without reciprocity.

Islam is not a religion of passivity. It teaches us to act before asking, to solve before seeking, and to build with what is already in our hands. Prophet Muhammad (peace be upon him) taught us that the upper hand is better than the lower one—the hand that gives is superior to the hand that receives.

The Al-Basar Example: From Vision to Visionary Impact

Now, let’s discuss a model worth following—Al-Basar International Foundation.

Al Basar International Foundation is a non-profit international NGO. Founded in 1989 by a group of concerned professionals. Al-Basar is a shining example of what happens when people come together to solve a problem themselves. Their focus? Combating preventable blindness across the Muslim world. No dependency. No grand donor campaigns. Just strategic self-mobilisation as well as waqf and collaborative mindset. 

It works in Yemen, Bangladesh, Sudan, Nigeria, Pakistan, etc. In Nigeria, for instance, a 2019 campaign funded by King Salman Humanitarian Aid and Relief Centre in collaboration with Al Basar International Foundation saw medical volunteers from Saudi Arabia meet 8,000 eye patients and perform 800 eye surgeries to remove cataract and glaucoma in Ibadan, Nigeria, as well as in Lafia in Nasarawa State. 

The foundation manages the Makkah Eye Specialist Hospital in Kano state, Nigeria, where 4,000 free eye surgeries were carried out in 2021. The hospital treats eye conditions, including diabetic retinopathy. In 2022, Al Basar International Foundation, in collaboration with the King Salman Relief Center, sponsored 400 free cataract surgeries for residents of Kano, which took place at Makkah Eye Specialist Hospital. 

Over the years, Al Basar has conducted over 2,000 outreach programs worldwide, performed over 700,000 cataract surgeries, and dispensed nearly 2 million glasses. With 28 hospitals across six countries, the foundation has recorded 26 million outpatient visits. It also invests in education by establishing colleges to train eye care professionals, impacting Africa and Asia. Their school screening program has reached over 1 million children, providing immediate interventions and ensuring a comprehensive approach to their eye health.

Now ask yourself: is Al-Basar a government-funded operation? No. Did it start with foreign aid? No. It was “from them, by them, for them.” And now it is for us, too—because they nurtured it to the point where it could grow beyond them.

We should not only admire such models. We should replicate them.

Historical Echoes: Islamic Proofs of Self-Driven Solutions

Uthman ibn Affan (RA) and the Well of Rumah

When water scarcity plagued Medina, and a private owner monopolised a well, the Prophet (SAW) called for someone to purchase it for the Muslims. Uthman (RA) stepped up, bought the well, and made it a public waqf. He didn’t write to Yemen. He didn’t petition the Romans. He simply used what Allah had given him to solve a problem for Allah’s sake.

So, What Can We Do? A Homegrown Waqf Blueprint

If we genuinely want to stop relying on donors and start building resilient communities, here are practical steps:

Think Within, Act Within: Begin every solution by asking what the community already has—not what it lacks. Do you have professionals? Land? Skills? Social networks? Then, start from there.

Group Economic Self-Waqfing: Encourage professional groups (doctors, teachers, engineers, traders, lawyers) to dedicate a portion of monthly income to a fund. Even a modest 5,000 naira monthly from 100 people can generate sustainable capital. At Zakah and Waqf Foundation, we enjoy that from some professionals, and it works. 

Community Challenge Waqf: Identify a local challenge—maternal health, education for orphans, access to clean water—and collectively endow a waqf around it. Let the yield solve that problem perpetually.

Transparent Management Structures: Set up trustworthy waqf boards to manage resources. Trust fuels contribution. Accountability sustains it.

Celebrate Independence: Create cultural pride around self-funded projects. Showcase schools, hospitals, orphanages, and mosques built without a single foreign dime.

It is Time to Change the Script

Imagine if each LGA in Nigeria had one waqf-funded primary health centre, one vocational training centre, and one scholarship fund—all funded by local contributions from professionals, retirees, and small traders.

We would not be beggars. We would be builders.

It’s time to write a new story. One not of helplessness and application letters to foreign NGOs but of resolve, unity, and strategic giving. One of From Us, By Us, For Us—in the truest, most impactful sense.

When that story is told to future generations, they will say: There was a people who stopped waiting and started building.

Amir Lamido wrote from Gombe via lamidomabudi@gmail.com.