Nigeria

By Muhammadu Sabiu

The Christian Association of Nigeria (CAN) has demanded the firing of the Chief Executive officer (CEO) of Sterling Bank, Mr Abubakar Sulaiman, after the financial institution made a debatable Easter flyer.

The Christian body accused the bank of likening the Resurrection of Jesus to Agege bread, in response to which the CEO apologised.

A statement released by the CAN has described the comparison as “ungodly, wicked, insensitive and deliberately provocative.”

“The attention of the leadership of the Christian Association of Nigeria has been drawn to an ungodly, wicked, insensitive and deliberately provocative advertisement of Sterling Bank, comparing the Resurrection of our Lord and Saviour, Jesus Christ to ‘Agege bread’ amidst the Easter celebration.

“In case the management of Sterling Bank is not aware, the Resurrection of Jesus witnesses to the immense power of God Himself. To believe in the Resurrection is to believe in God. If God exists, and if He created the universe and has power over it, then He has power to raise the dead. If He does not have such power, He is not worthy of our faith and worship.

“Only He who created life can resurrect it after death; only He can reverse the mystery that is death itself, and only He can remove the sting and gain the victory over the grave (1 Corinthians 15:54–55). In resurrecting Jesus from the grave, God reminds us of His absolute sovereignty over life and death,” the statement read partly.

By Ahmad Abdullahi

About eight years ago, the All Progressives Congress (APC) appeared to be in a huge dilemma over the selection of a Presidential Running Mate who will fly the flag of the party alongside its candidate General Muhammadu Buhari who just won the party’s primary election. APC’s dilemma was justifiable as they were trying to bring on someone credible that will balance the ticket and make it acceptable enough to stand a strong chance against the mighty PDP.

After so much intrigue within some intense and eventful 48 hours, Professor Yemi Osinbajo got the Vice-presidential ticket to the surprise of many Nigerians. Many expressed fears about whether he carries the political capital strong enough to help the ticket deliver. Little did many know of the Professors’ charming simplicity and intelligent technicality alongside his mass appeal that saw the ticket going all the way. The rest is now history.

Like in 2015, today, we are again witnessing a period when Presidential candidates are being profiled based on their ethnic affiliations instead of their pedigrees. We are having candidates getting attacked desperately on sentiments and arguments that bring nothing to the table except confusion and division. Being a front-runner for Nigeria’s number one job, the Vice President is one of the most prominent victims of these ethnoreligious motivated attacks

As expected, the build-up to Osinbajo’s presidential declaration has been greeted by so many criticisms, many of whom are targeted towards tarnishing his image and rubbishing his candidacy through lies, character assassination and carefully tailored misinformation. Osinbajo’s attackers are hell-bent on bringing down his candidacy even before it gets started. This goes to tell how significant he is in the political equation of 2023 despite many trying hard to dismiss his impacts over the last seven years.

The Vice President has been accused of being a religious and ethnic bigot. Some have gone as far back as his pre-political life to try to convince people of what many facts have proven him not to be. If we are to be fair to Osinbajo, the man is solely building his presidential campaign on the strength of his adventures of the last seven years in which opportunity has entrusted him with a national assignment that requires him to be fair to all Nigerians. As such you cannot use any other criteria to judge him.

In his first five years in office, he has supervised and presided over the initiation and implementation of the largest Social Investment Programme in the history of Contemporary Africa. A program that has been transparent, just and detribalized. Nobody can prove that he has used his position to skew the benefits of the social investment programme towards favouring any religion or region. It is one of the rarest programmes that tricked down to the doorsteps of the poor and downtrodden across all states of the federation.

In mid-2017, Nigeria almost plunged into a national ethno-religious crisis when the Biafran agitators were at the peak of their renewed call for separation. The Federal Government under the wisdom and initiative of the then Acting President Professor Yemi Osinbajo conducted a series of consultative meetings with various groups of leaders and people of societal influence across the country to make sure that the situation is tamed and controlled. Osinbajo tirelessly interacted separately with leaders of thought from the North and the South East, traditional and religious leaders from the same regions as well as all 36 state governors. This was no doubt a big positive step that even the opposition Peoples Democratic Party commended.

In their first tenure, Osinbajo’s same Christian constituency which some believe he is favouring accused him of working with President Buhari to Islamize Nigeria. The outcries became so worrisome that Osinbajo made a public clarification. He said that one day, he woke up around 6:00 am in the morning and saw a text message on his phone sent by a renowned Christian leader who said to him that one day he will account for his actions of allowing Muslims to dominate and take over the government of Nigeria. The Vice President has passed through all this only now to be labelled a Christian bigot.

He further said that he wondered what informed that sort of message while statistics show that there are two more Christians than Muslims in Buhari’s cabinet as of then. He cited an example of a time when a Northern Senator visited President Buhari in his presence and complained bitterly about the marginalization of his people. He however left with the embarrassing information that North West, his zone was leading in the number of heads of government parastatals with 47, followed by South West, South-South, South East, North East and then North Central. Why didn’t this senator do his homework before complaining? Misinformation.

I remember in one of our interactions with him in the last two years, he said if Nigeria disintegrates into smaller countries that can be run over at will by powerful ones, every region will be disadvantaged in different proportions. He, therefore, said our strengths lie in our diversities, number and size. He gave the example of Lagos State’s economy being six times bigger than that of Rwanda despite all the so-called giant strides recorded by Paul Kagame over the years. He emphasized that the country needs not to disintegrate into smaller parts for people to have the opportunity of holding public office and if it is his face or that of President Buhari you dislike that you want secession, then know that, their days in office are numbered but Nigeria can live forever.

As Acting President, he made one of the most diplomatic and yet authoritative efforts to save Nigeria from untimely disintegration in 2017. He brought together all political, traditional and professional stakeholders in Aso Rock to further boost their confidence in the Nigerian Project. Therefore, no one can question his resolve for national unity and integration.

I think the Vice President can be accused of anything but not religious, regional or ethnic bigotry. If anything, he is perhaps the most qualified Nigerian among those seeking the Presidency. He is the first and only Professor to become President or Vice President in Nigeria and has so far adequately demonstrated why the most educated among us need to be allowed to serve at the highest level. He is the most adequately educated and professionally inclined Presidential hopeful among the very top living Nigerians today.

The Vice President has delivered within the limit of authority, opportunity and responsibility at his disposal. He has spent seven solid years serving Nigerians and the President with uncommon patience, dedication and humility. He has never been disappointed in any task assigned to him. Unlike many Presidential hopefuls who are planning to run from regional, religious, political and selfish motivations, the VP plans to become a true Nigerian candidate and a president for all Nigerians.

That he has been to almost every Local Government in Nigeria is not and cannot be an exaggeration. His long-life push for justice reform in Nigeria has taken him to so many nooks and crannies in the country, The trader and market Moni social investment programmes have seen him monitor and visit rural and remote areas that even ward councillors may not fancy going. The same people who accused him of show-off and pretence when he was making such visits are now the ones denying he ever embarked on such visits.

That he has declared to continue from where the President Buhari has stopped is a diplomatic way of saying that he is the man who understands all the successes of this administration and is in a better position to build on them, and also the man who understands all its shortcomings and is in a better position to make up for them. However, some are hell-bent on twisting the narrative.

Those accusing him of political betrayal are tactically telling Nigerians that the Presidency is the birthright of some mighty individuals and it is, therefore, a crime for ordinary people like Osinbajo to make an attempt on it. What some people are having very difficulty swallowing is why will an ordinary teacher and lawyer who is not even a former governor or ex-minister and has become Vice president just become President? Who is he? But they forget, that power belongs to God.

The 2023 presidential election would have been won and lost by this time next year. It may be Osinbajo or anyone else. However, it is clear even to his worst enemies that the Vice President has all the required credentials to make a good President. Deploying arsenals of calumny campaigns to stop him will not work, only divine destiny can do that.

The writer is the Team Lead of the Osinbajo-Face of Hope Project. He can be contacted via info@ofaceofhope.com.

By Kabir Fagge Ali

The rate of drug and illicit substances abuse among Nigerian youths is alarming. It is heading towards a national emergency, which should be considered and treated appropriately with the kind of attention it deserves in our today’s modern society.

According to the United Nations Office on Drugs and Crime (UNODC), in the last 24 years, cannabis potency has increased by as much as four times in parts of the world, even as the percentage of adolescents who perceived the drug as harmful fell by as much as 40 per cent.

This is despite the evidence that cannabis use is associated with various health issues and other harms, especially among regular long-term users.

Meanwhile, a worrisome development that should not be treated with levity is that there are 11 million cannabis users in Nigeria, a third of whom seem to be regular users needing drug counselling.

Similarly, the world drug report further noted that “Between 2010 and 2019, the number of people using drugs increased by 22 per cent, owing to global population growth. Based on demographic changes alone, current projections suggest an 11 per cent rise in the number of people who use drugs globally by 2030 – and a marked increase of 40 per cent in Africa due to its rapidly growing and young population. In Nigeria, this would signify that the country will have to grapple with approximately 20 million drug users by 2030, further deepening the public health and public security challenge”.

Recall that the Chairman of the National Drug and Law Enforcement Agency (NDLEA), Buba Marwa, a retired major general, while reeling out some statistics, said Nigeria was not only the highest user of cannabis worldwide but that revelations from kidnapped victims had corroborated the facts that illicit substances were enablers of insecurity currently plaguing the country.

He noted, “it is not difficult to conclude that drugs have been catalysts of terrorism, kidnapping, banditry, armed robbery and various violent conflicts currently troubling the country.

The consequences of drug abuse can never be overemphasized, as it has birthed a lot of problems not only in the family but in the nation and the international community. Medical issues associated with drug abuse include mental disorders, liver cirrhosis, lethargy, irritability, and heart disorders. Studies also reveal that drug addiction contributes largely to social consequences such as internet fraud, gang formation, disruption of normal educational activities, cultism, violence, armed robbery, kidnapping, rape, sexual abuse, and reduced productivity.

Experts asserted that so many factors are responsible for indulging youths in drug and substances abuse worldwide. These include but are not limited to reasons such as; Parental abuse, depression, peer pressure, peer group influence, the proliferation of quacks in the drug trade, early childhood and adult trauma, and environmental circumstances.

Drug and alcohol abuse in Nigeria are serious problems and has mainly contributed to the sorry state of our dear nation. Therefore, we can no longer continue to ignore the implication of such action as it poses a threat to our lives and that of the upcoming generations.

Talking about the way out – the government alone cannot eradicate this social menace. It is a joint task involving every individual, community, family, school, civil society, religious organization, the media, business entities, and traditional leaders to halt the ugly trend.

Most of these drug abusers are jobless individuals roaming about the streets. Thus, the government should step up an effort to provide them with jobs, while others could be empowered with the necessary skills and tools to start their own business to carter for themselves and their family.

Again, the government should remember that stemming the tide of drug abuse is akin to solving the security challenges currently bedevilling the country. The time to take action is long overdue.

Fagge is a Student of Mass Communication at Skyline University Nigeria. He sent this article via faggekabir29@gmail.com.

By Sadiya Abubakar Isa, PhD

It appals me to see the Muslim North divided on a trivial yet substantial religious issue like ‘interfaith’. I have for long heard Muslim clerics discrediting the whole idea of interfaith since the establishment of its centre in Bayero University Kano – one of North’s prestigious universities, something which was otherwise not their business. Still, thanks to this institution, interfaith is now localized enough to get such stimulating clerical attention in Northern Nigeria.

Having had the opportunity to study Islamophobia exploringly, I would say interfaith is significantly relevant where the identity of Islam is greatly contested. By definition, interfaith, whether as a dialogue in research or academic discourse, revolves around the peaceful, complaisant, and constructive interaction between people of different faiths for mutual benefit. It involves striking balance, a tolerable understanding of such interrelationships and beneficial engagements through dialogues, academic events, and activities aimed at peaceful coexistence. To say all these aren’t relevant for a Muslim community is a dismal misunderstanding of the whole concept and reasoning of interfaith.

The world witnessed an unprecedented rise in Islamophobia shortly after 9/11; statistics show that Islamophobia reached its peak in 2016. If you reside in the Western world in the decade after 9/11, you will understand the intricacy of the threat Islamophobia puts Muslims into. Especially for Muslim women who are more obviously identified than their male counterparts. Muslim women were subjected to hate speech, discrimination, and abuse, thanks to the incessant misrepresentation of Islam and Muslims in the Western media. Since the Muslims are a minority in such Western countries, their religious identity was at stake. As such, the results were provocative political discourses, foreign policies and the whole activities of the Islamophobia industry vigorously tarnished the image of Islam beyond doubt.

Islam was always portrayed as an intolerant and backward religion that advocates terrorism. Muslim men are seen as utter misogynists, violent, barbaric, and bloodthirsty fanatics, while Muslim women are said to be oppressed, voiceless, helpless, and subordinate in dire need of immediate liberation. Now, this has been the case centuries before 9/11, but the Orientalism surged after 9/11 because there was an agenda to create fear of Muslims and control the world using that purported fear—New World Order?

Consequently, 9/11, subjugation of women in Afghanistan, terrorist activities by ISIS, Boko Haram etc., were leveraged as justifications for those claims. The average Westerner believes every accusation about Islam and has little or no interest in discerning the images. One may ask, so what if they believed?

The consequences are bigotry against Muslims, vandalism of religious places, hate speeches, discrimination, loss of jobs (or other vital opportunities), rejection in the community they ought to belong to, and the worst is loss of lives. We have seen so many Islamophobic attacks on the Muslims, the New Zealand mosque shootings, for example. This misconception renders the Muslim communities in the West vulnerable. It puts them in constant fear of perceived danger and, consequently, loss of faith. Yes, look at it from the perspective of younger generations struggling to fit in.

Among many other factors, I acknowledge the efforts of Yaqeen Institute by Sheikh Omar Suleiman, a Palestinian American scholar. He has taken the lead in fighting Islamophobia through interfaith dialogues, among other methods. Why shouldn’t the Muslims engage in interfaith dialogue when it has been an avenue for discussing the Muslims’ predicaments? It has given Muslims a platform to talk about their real lives and share their religious practices contrary to the media’s narrative.

Interfaith dialogue has helped quell the flame of hate. It has given Muslims the room to openly operate as an inclusive religion – with lots of global moves to ascertain cultural harmony. It has opened laypeople’s minds about Islam which they would otherwise have remained unaware of. It has opened the door for discussion of religious differences politely and positively, which pushed many non-Muslims toward studying Islam.

Do you know the result of this increased curiosity about Islam? Acceptance of Islam, the Christian West has seen rapid growth in conversion to Islam. So, where is that extreme hate of Islam/Muslims today? Alhamdulillah, there is a significant improvement in the situation, thanks to interfaith dialogue, among other efforts taken by anti-Islamophobes.

So is interfaith precarious to Muslims in Nigeria? Why all the debates?

Would Nigerians understand the need for an interfaith dialogue without foreknowledge of Islamophobia, global diplomacy and religious inclusiveness? It’s a fact that Muslims aren’t a minority in Nigeria, but ethno-religious crises are still ravaging, in the North especially; crises in Jos and Kaduna would have been addressed amicably if the interfaith dialogue was well embraced. It is utterly disconcerting to say that, in this age, people are having religious disputes.

Similarly, Boko haram has been synonymous with Islam in Nigeria in that it is always referred to as an ‘Islamic terrorist group’. Don’t we need to dispel the myth of Islam advocating terror in Nigeria? Are Muslims too big to have a peaceful inter-religious conversation in Nigeria? Are we blind to the fact that Islam is under attack in Nigeria? When professor Farooq Kperogi wrote on Islamophobia in Yorubaland, I was bemused because I never expected that of all the tribes in Nigeria, Yorubas would discriminate against their tribespeople based on religion. The rapidity at which Islamophobia is manifesting in Nigeria is quite alarming. Nigerian Christain’s support for Donald Trump in the last election spells out their desperation for Muslims’ continued exclusion.

Religious harmony is still farfetched in most regions of Nigeria. We are just pretending to be harmonious and tolerant. Little wonder how minuscule events easily trigger provocation. We need to talk about our differences positively and engage in healthy interactions to progress as a nation. Colonialists already bond us together, so unity in diversity becomes a necessity. Or do we wait until our children begin to ask us questions before we get to talk about our differences nicely? If not for anything, interfaith in Nigeria will allow non-Muslims to learn about your faith – Islam. Isn’t that a form of da’awa?

My research acknowledges how interfaith dialogue in the US, Europe and other parts of the world contributed to the curbing of Islamophobia by promoting peaceful coexistence. So to use religion to relegate the whole idea is quite imprudent. To quote Shafiq, Muhammad, and Mohammed Abu-Nimer, the authors of Interfaith Dialogue: A Guide for Muslims, “although a relatively modern term, interfaith dialogue has, in fact, had a long and enduring history for Muslims, underscored by a spirit of genuine inquiry and respectful exchange. The primary role of interfaith dialogue is to remove misunderstanding and accept difference….”

Some Ulamas in Nigeria have taken a critical stance on this matter. I listened to one yesterday opening that interfaith is an extension of secularism. While I appreciate his disposition, I beg to disagree that ‘we don’t need interfaith’ due to his stated reasons. It should be at the participant’s discretion to know the aim of every dialogue before engaging in one. My focal point is that whoever participates in interfaith dialogue should be cognizant of their religious jurisdiction and wary of their intentions. I kindly advise our Ulama to focus on ways to religiously liberate the Northerners from the abject poverty that has infested this region instead of the debates surrounding the appropriateness of interfaith – which is long overdue.

Dr Sadiya Abubakar Isa is interested in research related to Islamophobia. She can be contacted via sadeeyaa@yahoo.com.

By Uzair Adam Imam 

The bandits who abducted a pregnant woman in Jalingo, Taraba State, have refused to release her despite being in labour.

The Daily Reality gathered that the bandits kept demanding for ransom to release the woman.

The woman who fell into labour in captivity was said to have visited her parents for maternity leave from Kano.

However, the bandits called the father of the abducted pregnant woman and demanded immediate ransom.

It was gathered that the shooters, who targeted three houses in the area, operated for about forty minutes without any interruption.

DSP Usman Abdullahi, the police spokesperson of Taraba Command, confirmed the abduction of the pregnant woman and six others.

Banditry and kidnapping are the significant security challenges bedevilling the country over the years. 

The menacing security challenge lingers despite the threats and promises by the federal government to mitigate the issue.

By Zakariyya Shu’aib Adam 

About two months ago, I took off from Sokoto to Minna in a commercial vehicle. As usual, I wore a kaftan and sat in the front seat. Although I had my headphones on, we had some words with the driver. He never knew I was “ɗan boko” until I communicated with someone on the phone in English. He said: “Mallam, na zaci kai ma duk mu ne [I thought you were like us – uneducated].” I laughed it off and said, “Ai dole sai a na raba ƙafa [One must diversify].”

The driver told me that he knew many police officers on that way. That is why he is not frequently stopped at checkpoints. However, when we left Kontagora and before we reached Tegina, we were stopped at a checkpoint. When the police came, they greeted and cracked jokes. He asked the driver: “Babu kayanmu a motar nan [Are there our goods in the car]?” The driver said, “Eh, babu kayanku [Ye, there’s none].” I wasn’t interested in their discussion until I saw the police pointing at me, saying, “Wannan ba kayanmu ba ne [Is this not ours]?” The driver said, “A’a, wannan ɗan gari ne [No, he’s not].”

When we were allowed to pass, I asked the driver the meaning of “kaya [goods]” and why the police thought I was their “kaya [goods].” He said the police thought I was nomadic Fulani. A typical Fulani who did not attend school. Whenever a car is stopped at the checkpoint, they single out a Fulani man or woman and ask him or her to alight. They will be charged between 5k to 10k. If they fail to give, they will be framed as kidnappers or their informants. He said if only he had told the police that I was their “kaya”, I would have been made to give that amount of money.

By Allah, if it were someone that informed me of this, I wouldn’t have believed. But Wallahi, it happened to me. I was just saved by Allah, Who made the driver promptly intervene. I just can’t imagine myself refusing to give them that sum of money. I would have been left alone, and the network wasn’t friendly for calls. I would have been framed up as a kidnapper or their informant. Only Allah knows what would have happened to me. My sin was just that I am Fulani.

Indeed, there are criminals among Fulani. There are kidnappers and their informants among them as well. Many of these undesirable elements have committed heinous acts against innocent people and subjected sackless individuals to unnecessary throes and severe distress. They have successfully sacked many villages and murdered countless innocuous souls, thanks to the I-don’t-care attitude of the government. May these barbarous beasts get caught and euthanized. 

This piece is not, in any way, intended to strip them of their crimes. Even though there are bad eggs among them, there are also good ones. There are many responsible and peace-loving individuals among them. Imagine how many innocent Fulanis are stopped on a daily basis and robbed. How many of them are falsely charged as kidnappers without conviction. Some of them are even victims of the kidnapping and cattle rustling. What kind of justice is served?

This type of unjust profiling and more paved the way for these innocent people to join the malignant kidnapping infection. Many of these unethical practices and professional misconducts committed by a few greedy Ekuke parading themselves as police are not only apoptotic to the Nigeria Police Force but are also a threat to the peaceful coexistence of the country. The perpetrators of these heinous acts amongst the police must be investigated and brought to book.

Zakariyya Shu’aib Adam wrote from Sokoto.

By Muhammad Rabiu Jibrin (Mr J)

I write this letter to you as a Muslim brother and a citizen who is deeply concerned about the gory happenings in this country and who prays for its betterment. It is undeniable that the trying time Nigerians live is uncalled-for. It is not what the citizens prayed for when voting for their leaders. Thus, it indicts the leadership system of all the three arms of government in the country, unfortunately

Should the government have worked holistically towards curbing the menace, the situation couldn’t have been worst like this. But, would the inferno ignite due to our leaders’ carefree attitudes, which seem to have been politicising virtually everything, be left consuming the spirit and the fabrics of our dear nation?

Truth be told, even a responsible and serious government can’t fight a politically created conflagration of multiple fronts alone, let alone a government with a lackadaisical attitude. Therefore, as Muslims of the ravaging county, we all have a role to play individually or collectively.

As we observe this blessed month of Ramadan, which has the best nights therein and in which the glorious Qur’an was revealed, we need to cry hard for God, the Almighty, to come to the rescue of our nation.

We must look inward and outward and return to God, the Most Merciful, the Most Powerful, the Compassionate and the Absolute Compeller. We should desist from committing sins and repent from our misdeeds. We should give to charities, recite the glorious Qur’an, supplicate and intensify prayers to God to see to the end of this mess.

Religious scholars should use their influence during tafsir, and Imams during their Juma’a sermons should pray immensely on this matter. Let Him choose for us the rightful leaders of all cadres. Let God the Almighty leave us not with our wisdom and selfish wishes and choices.

We can’t fold our hands, legs crossed, witnessing the downfall of this country under the watch of our leaders whom we entrusted but failed us. So let us all wake up from our slumbers and do the needful at the right time.

May we be governed by leaders who love us more than how we love them, leaders who prioritise our societies’ interests over their interests, leaders who think about giving their leadership account on the Day of Reckoning, amin.

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

By Ismail Hashim Abubakar

A few days ago, while at our university campus here in Rabat, I heard shouts outside the premises resembling a public demonstration – something quite unusual and often carried out orderly in Morocco, without the slightest chance of being hijacked by hoodlums. I could not understand what people were saying because they spoke in Darija, the local, broken Arabic dialect spoken colloquially in Morocco. I tend to pick some sentences in normal circumstances, especially when spoken to me directly.

So, I asked my Moroccan friend what was going on, and he answered that people were chanting pro-Palestinian songs and shouting anti-Israeli slogans. I found that interesting given the special place of Jews in Morocco, who, according to Aomar Boum, the author of Memories of Absence:  How Muslims Remember Jews in Morocco (and translated into Arabic as “Yahud al-Maghrib wa Hadith al-Dhakirah” by Khalid Saghir) used to number more than 200, 000 before the creation of Israel and up tp around 1950s, but in post-independence Morocco, their number slashed to less than 5000, as they engaged in gradual exodus to their newfound state. But I noticed that the small protest was officially unwelcome when suddenly security guards of the university closed its gates and prevented the intrusion of protesters, who were mostly, if not entirely,  students of the university. I would only come to know the exact cause of the protest a few minutes later when, together with my Moroccan friend, we were encouraged and directed by some officials of the university to follow a way that led us to one beautified public lecture hall to participate in a conference, about which we were neither aware nor essentially prepared to attend.

I went straight to the front row in the hall and found a seat where I could watch and listen with much attention, while my friend preferred to sit at the back.  It quickly dawned on me that the conference themed “al-Diyanat al-Samawiyah Hamilat Risalat al-Salam” (Heavenly Religions Carrying the Message of Peace) was, besides, a few delegates from a Moroccan council of Islamic knowledge, hosting the Archbishop of Rabat, Cardinal Cristobal Lopez Romero and a Jewish Rabbi, Rabbin Mardekhai Chriqui, coming all the way from Jerusalem.

I started enjoying the proceeding when the MC made her introduction in Arabic and coalesced it with the famous verse of Surat al-Hujurat upholding the spirit of humanity and emphasizing racial and ethnic diversity as a distinct human property. And I did not bother much when she switched to French, which I assumed was the translation of what she said in Arabic, though I do not understand. When I looked at my phone, as the audience awaited the Jewish speaker to take over the stage, I just clicked on my WhatsApp and saw my friend’s message, telling me that he had gone out and we might meet in the mosque. I would have also gone out, but I was lured to stay to listen to the heavily bearded Israeli Rabbi, perhaps because that was my first time to see a real, self-identifying Jew physically and, in fact, a religious authority for that matter. When the man took over the podium, he spoke briefly in Darija, which I luckily understood as he minced his words slowly as if lamenting that he had to do that before switching to French. In the Darija, the Rabbi just excused that although he spent about 40 years in Morocco, he was not good at Arabic, so he informed his audience that he would prefer to switch to French, which he then did without any ado. At this juncture, I also decided to exit, without knowing if his speech would be interpreted in Arabic or not, and without bothering if too many speakers would speak in Arabic later. (A link to the conference is https://m.youtube.com/watch?v=fY6eoZ6RObA&t=703s).

The most relevant part of this story is that there are indeed initiatives of interfaith dialogue worldwide, and this seems to have come to define interreligious relations among members of heavenly religions. But it is also a fact, as this anecdote demonstrates, that some actors in the interfaith program may be unwelcome, detested or rejected. This is precisely what reminds me to offer my humble thoughts on the current brouhaha about the interfaith issue, which has just become a topic of discussion, at least in northern Nigeria.

Perhaps a few people will disagree that the matter was dragged to the public domain by the removal of Shaykh Nuru Khalid, the chief Imam of the Friday mosque at Apo Legislators’ Quarters, less than two weeks ago. That happened over a sermon he delivered on the collapsing security situation in Nigeria. The Imam would have been hailed as a hero and a  champion that deserved accolades by the entire northern Muslims, but for his flirtation with the controversial phenomenon of interfaith. After all, distinguished scholars who have become a sort of religious canons in Nigeria like the late Shaykh Ja’far Mahmud Adam, the late Shaykh Muhammad Auwal Albani Zaria and the few ones alive like Shaykh Bello Yabo, Shaykh Murtala Asada Sokoto, Shaykh Idris Abdulaziz Bauchi and a few others are known to be showing impatience toward any untoward development that affects (affected) the poor Nigerian masses. These scholars have uttered bitter homilies and persistent tirades against governments over neglect of their primary responsibilities, particularly protecting lives and properties. Their prominence and public acceptance are partly glued to their decision to maintain a frugal life, remote from the corridors of power, hence capable of speaking truth to power, no matter whose ox is gored.

Naturally, by siding with the masses, Imam Nuru Khalid, who was psychologically martyred when fired from his job, should have been catapulted to such a prestigious clerical position. But in his case, this was impeded by his affiliation to interfaith organizations, often seen with Christian groups who, it seems, trust him as one of the symbols of moderation and tolerance, which may not be entirely untrue. The attention of the Muslim public was recently attracted by his unpopular view when in the aftermath of Abduljabbar Nasiru Kabara’s blasphemy saga and the ensuing arguments, Nuru Khalid voiced views that did not go well with the majority of enthusiasts, particularly on the shortlived misunderstanding between Prof Ibrahim Maqary and Dr Abdallah Gadon Kaya, two rising scholars in northern Nigeria.

At that time, Nuru Khalid was exposed as an advocate of interfaith, which in Hausa people wrongly render as wahdatul adyan (unification of religions), thanks to the widely circulated clips of Shaykh Albani, which popularized this view and mentioned Nuru Khalid as one of its agents. Hence, when Nuru Khalid was removed from his imam position, many commentators in the North merely clung to his affiliation to the interfaith group to further endorse, celebrate or justify his removal. But the mosque did not cite that as a cause for his sack or regard it as a fundamental problem of the Imam. However, Nuru Khalid’s sudden transformation as a hero in the milieu of Nigerian Christians, some of who might not have known him before, his public revelation about some international groups proposing to finance a mosque project for him and his more open hobnobbing with Christians have further thrown him into disrepute among Muslims, who still sense that this interfaith phenomenon is nothing but attempts to eclipse the teachings of Islam and collapse all religions into one new faith.

Another figure, also seen as a vital organ in the interfaith dialogue program, coincidentally also bearing the name Shaykh Nuru Lemu. Although sounding calm and soft-spoken unlike his namesake, Nura Lemu has taken it up to himself to clear what he thought are misconceptions being circulated about the interfaith dialogue initiative. In an audio clip shared via social media, Nuru Lemu claimed that interfaith is never a new invention nor devoid of a rudimentary religious basis, tracing it to the time of Prophet Muhammad when he designed a pact of peaceful coexistence with Jews as citizens of Madinah, and when he entered into a truce with Quraysh polytheists in the famous treaty that would be known as Hudabiyyah. Nuru could have cited the pre-Islamic treaty known as Hilf al-Fudul, which the Prophet participated in, and pledged to partake in a similar one if a need for that would arise. In fact, Nuru would have cited numerous Quranic verses upholding peaceful coexistence and dialogue between Muslims and members of other faiths, as can be discerned in chapters like Surat Ali-Imran, Surat al-Ma’idah, Surat al-Mumtahanah, etc. Since the second biggest religion after Islam in Nigeria is Christianity, it is interesting to make a case with the verse that says: 

“You shall certainly find the Jews and those who associate partners with Allah the most vehement of the people in enmity against those who believe, and you shall certainly find those who say, `We are Christians,’ the nearest in friendship towards those who believe. That is so because there are savants and monks amongst them and because they are not haughty ” [Surat al-Ma’idah verse 82].

Nuru Lemu, who is one of the heads of a mega religious and educational centre in Niger State, a neighbour to Abuja, where his sacked namesake is based, added that the dialogue would also concentrate on intra-Muslim relations. Thus, it will work out ways to dent and lessen the growing discords and animosities among Muslims occasioned by ideological rivalry and sectarian division. 

From this viewpoint, it is not hard to convince Muslims that the interfaith issue is a healthy, innocuous mission that Muslims would warmly welcome as a process of living up to the expectation of their scripture and broader Islamic vision.

However, it must be clarified that interfaith dialogue may have a  unique interpretation for Christians different from what Muslims may be ready to accept. Muslims do not appear prepared to assimilate the neo-liberal interpretation of Islam in such a way that they would compromise established Islamic values and fundamental teachings. Muslims may fail to implement specific injunctions of Islam based on human weakness, but they will hardly portray them as outmoded, irrelevant and unsuitable for the modern situation.

Christians, for instance, as evinced by the obsession of Mathew Kukah in his anti-Islam columns and public discourses, may conjure that interfaith dialogue would henceforth guarantee them an institutional legitimacy of marrying a Muslim woman, or it may make Muslims feel reluctant in missionary work while they (Christians) continue to win converts either directly by luring pockets of northern animists or through the new atheism phenomenon that trend mainly in the virtual world and cyberspace. Christians may conjecture that Muslim females, especially in Yorubaland, where the controversy keeps erupting, will relinquish their fundamental right of wearing hijab. In fact, many Christians would wrongly assume that interfaith dialogue, when successfully embraced, will encourage Muslims to keep mute on tragic instances befalling their fellows, such as the series of ethno-religious crises that broke out in places like Jos, Tafawa Balewa, Southern Kaduna, Lagos Sagamu, etc. 

In retrospect, to what extent are Nigerian Christians ready to accept Prophet Muhammad as God’s apostle just as Muslims uphold Jesus as Prophet as a fundamental condition of being a Muslim, without which one will be outside the fold of Islam? Or at least, are Nigerian Christians ready to reserve some respect for Prophet Muhammad so that they will shun all utterances and actions that may be considered blasphemous, which, needless to say, fuels religious crisis and further strains relations between Muslims and Christians? 

Nigerian Muslims would be very willing to uphold peace initiatives. Still, they will be very unlikely to accept any interfaith interpretation that warrants silence and reprisals in situations where their fellows are innocently attacked and persecuted anywhere on Nigerian soil. Muslims will invoke the same scripture which warns them not to ally with their enemies –  whoever they might be, which enjoins them not to give in to treachery, which cautions them on prospects of being bamboozled and hoodwinked by their enemies and which reminds them to be prepared for self-defence. Therefore, the interfaith initiative appears to be a neutral concept that can be applied positively or negatively and can be abused or misinterpreted disproportionately.  But, clearly, its application goes hand in hand with contexts and real-life experiences.

Ismail wrote from Rabat and can be reached via ismailiiit18@gmail.com.

Ishaka Mohamed

According to a New York Times bestselling author, Joyce Meyer, patience is not simply the ability to wait — it’s how we behave while we’re waiting.

Many Nigerian youths have been eager for the outcome of their applications for the Nigeria Jubilee Fellows Programme (NJFP). Well, the waiting period is almost over because forty days from now, successful Fellows will have been deployed to their host organisations. This is according to the mail sent to many applicants, a version of which has also been posted on Facebook by the official page of the scheme: Nigeria Jubilee Fellows Programme.

That said, I write this purposely to advise all the applicants. I have categorised them into three.

The first group are those who have been pushed by impatience into using rude comments on posts by two Facebook pages: UNDP in Nigeria and Nigeria Jubilee Fellows Programme. I presume they’re really fresh graduates who, probably, haven’t been following recruitment processes in Nigeria. I’ll outline only three out of the countless cases of delay in the country for them. 

The Nigeria Security and Civil Defence Corps (NSCDC) started a recruitment process in 2019 but failed to complete it until 2022.

N-Power Batch C application started in June 2020, but the deployment of beneficiaries never happened until after 15 months. 

The Kaduna State Teachers’ Service Board (KSTSB) started a recruitment exercise in 2018 but managed to employ 7,000 secondary school teachers in July 2022. In fact, as of the time of writing this article, that’s nine months after their employment, none of these teachers has been posted to a school, let alone being paid a salary.

Therefore, there isn’t any need to feel too disappointed over something that is highly expected. It’s worth stressing, however, that it’s OK to clamour for a positive change in whatever concerns us, but decorum is highly recommended, at least for a young graduate and job seeker. So, rude comments should be done away with.

The second group are the over 340,000 applicants who won’t be selected. Yes, a total of 365,679 people applied for the scheme that needs only 20,000 Fellows per annum.

With or without cogent evidence, there’ll be lamentations from almost every angle when successful applicants are eventually picked. Many will blame favouritism and the like. A good number might lose interest in applying for other jobs, claiming that it’s by whom one knows. I urge all unsuccessful applicants (yet to know, though) to avoid losing momentum because of this; it’s simply part of life.

Now, to the third group, the privileged few, I advise that you think twice before leaving your ‘small’ job for the programme. Although it’s said that Fellows will be fully paid as graduates, being deployed doesn’t guarantee prompt payments. You must be realistic to yourself by keeping an alternative means of livelihood.

Of all of the schemes I’ve observed in Nigeria, only NYSC is somehow consistent in the payment of allowances. I’ll mention three others that have significantly failed in this regard.

One, as of January 2022, many of the past N-Power volunteers were still owed stipends. That was after 18 months of exiting the programme. And even while in the scheme, a significant number of these youth often received overdue allowances.

Two, the Special Public Works Programme for 774,000 unskilled labourers ended in March 2021, but a good number of the beneficiaries weren’t paid their N60,000 stipends until after nine months (end of December 2021).

Three, some Nigerian youth were placed on a three-month paid internship called the Work Experience Programme (WEP) from August to October 2021.

The Federal Ministry of Youth and Sports Development promised each intern a monthly allowance of N30,000 within the period of their engagement.

But such never happened, as the payment commenced in November 2021 and continued, inconsistently, through February 2022.

Some may think that NJFP will be different; I pray so, too. However, the scheme has already shared a pattern with its predecessors. In August 2021, it was promised that the first batch would be inducted in about two months’ time (October), only for the statement to be changed after seven months.

Based on the above instances, I reiterate that you keep an alternative source of livelihood before engaging in the programme. This is especially important for those who’d be posted to states other than their current settlements.

On a final note, if you’re privileged to be deployed to a private organisation, make sure to sell yourself. Much as many organisations usually aim to rightsize their employee base, none will be willing to lose a diligent young graduate if you really present yourself well.

Ishaka Mohammed writes from Kaduna. He can be reached via ishakamohammed39@gmail.com.

By Ahmad Deedat Zakari

Nigeria’s Vice President, Yemi Osinbajo, has declared his interest to contest for the office of the president in the 2023 presidential polls. 

The declaration that came on the morning of Monday, April 11 2022 confirmed the speculation that Osinbajo wants to succeed his principal, Muhammadu Buhari, whose tenure officially ends in May 2023.

Osinbajo, who posted his declaration on his official Twitter handle, said:

“I am today, with utmost humility, formally declaring my intention to run for the office of the President of the Federal Republic of Nigeria on the platform of APC.” 

In Osinbajo’s declaration speech, he also said he could relate to the suffering and challenges of Nigerians and hence why he wants to be president. 

“I’ve stood where you stand and sat where you sit. I know, and I understand our hopes, aspirations and fears from a place of relatable proximity; and I believe that in those hopes and aspirations are the seeds for the great Nigeria that we all desire. I believe that the very reason why the Almighty God gave me these experiences, these insights, and these opportunities, is that they must be put to the use of our country and its great peoples.” He stated.

Osinbajo will jostle for the ruling party’s ticket with other political heavyweights, like APC’s chieftain, Bola Ahmad Tinubu, and Minister of Transportation Rotimi Amaechi, who also declared their intention to run for the presidency on the platform of the party.