By Prof. Abdalla Uba Adamu

A few comments about the ongoing Ramadan Tafsir at the Palace of the Emir of Kano conducted by Sheikh Qaribullah Nasir Kabara (translator, Qadriyyah) and Muhammad Hadi Gwani (reciter, Tijjaniyya) brought back nostalgic memories for many people. The conversation was started by Muhsin Ibrahim. Perhaps only those living or having lived in Kano may probably know of this Tafsir that has been consistently going on since about the 1940s, shifting location only once, from Chiranci to Kofar Kudu in Kano. On Sunday, 16 Ramadan/March 2025, I was part of a TV discussion on the Tafsir and its meaning to me. This was what promoted this sharing of memories. 

Tafsir is the scholarly interpretation and explanation of the Quran. It helps to clarify the meanings of verses, their context, linguistic nuances, and the reasons for their revelation. The combo of Sheikh Qaribullah Kabara and Sheikh Hadi Gwani in Kano is one of the hundreds of Tafsirs conducted during Ramadan in Islamicate northern Nigeria. 

Each individual has their preferences for the reciter/translator combo. Mine, inherited from my father, was for the Kabara Tafsir. The reason is up close and personal. I was born on 14th Ramadan 1375, or 25th April 1956. My father was informed of my arrival while he was at the Tafsir in the inner chambers of the Emir of Kano’s Palace near the reciters. My father was a Qadiriyya adherent and disciple of Malam Nasiru Kabara. 

The nostalgia was ignited by Muhsin’s reflections of Surah Yusuf, which was recited on the 9th day of every Ramadan. Perhaps the Surah draws the largest crowd apart from the day of the ending of the Tafsir (Hattama). I have always marveled at why there is a surge of attendees on any day the Surah is being recited/translated. I remember being annoyed one year when I was slightly late and had to virtually push and shove through a huge crowd – often “standing room” only – to get to my reserved seat deep in the open space of the Place just before the door leading to the “Soron Isa” antechamber. All eager to listen to Surah Yusuf. 

Significantly, the Juz’i containing the Surah ends on Ayat 52. But on Friday, 17th December 1999/9th Ramadan 1420, as I noted in my own copy of Yusuf Ali’s Translation of the Holy Qur’an, which I used as a guide in following the recitation, Sheikh Qaribullah suggested to complete the Surah to its 111 Ayats to maintain the narrative structure and continuity of its events. Thus, on the day, the Tafsir lasts longer than on other normal days, while the Tafsir on the following day, starting directly with Surah Al Ra’ad, always ends up being the shortest night of the Tafsir. 

There are many reasons for the attachment of thousands of people – some who attend the Tafsīr on the Surah Yusuf day only. While this has many lessons, I will examine it from an ethnographic perspective. The story of the travails of Prophet Yusuf has one central cultural importance to the Hausa – “haƙuri can dafa dutse”/Patience is a virtue. This was indeed played out by the way Prophet Yusuf went through so many challenges in life – simply because of the stupendous natural beauty bestowed on him by Allah (SWT) to begin with. 

But his trials centered around what I call “yan ubantaka,” sibling rivalry and jealousy inherent among siblings of different mothers. This is a theme in Hausa family structures where offspring sharing only a father seem almost always at each other’s throats. Of course, not all households are like this – I am sure you know some households with perfect harmony, despite different mothers (might even be your own particular circumstance). However, the general experience of many Hausa is precisely as described in Surah Yusuf – bitter rivalry towards the more outstanding brother – whether junior or senior. Attendees of the Tafsir, therefore, get solace at the spiritual formula and lesson of patience and perseverance and go home uplifted that, as for Prophet Yusuf, “komai nisan dare, gare zai waye”/there is light at the end of the dark tunnel. 

Another significant historical moment in the Kabara Tafsir was what I called The Switch. On 29th March 1990,equivalent to 3rd Ramadan 1410, while reading Surah Al-Ma’idah, Ayat 20, Mal. Nasiru stopped the translation. With an emotionally charged voice, he prayed for the Emir Alhaji Ado Bayero (the host of the Tafsir). Then he informed the congregation that the Emir had given permission for Qaribullah Nasiru Kabara to continue the translations. The massive roar of Allahu Akbar takbir startled the mass of Swallows (Bilbilo) perching on the trees in the Emir’s mangrove area (Sheka), where they took off en mass. It was indeed an emotional moment. Right away, Mal. Qaribullah took over the translations, and in a well-synchronized manner, Mal. Hadi led him through the recitation, changing the tonalities of his recitation with Mal. Qaribullah matching him tone for tone. More Takbirs followed every hill and valley of their voices. It was a truly historic moment. 

Finally, a massive controversy concerning filming the story of the Prophet Yusuf erupted in Kano in 2009. Luckily, it was not from Kannywood producers, who, aware of the prohibitions of depicting prophets of Allah in any visual form, dared not even attempt it. However, in 2009, a TV series, Yousuf-e-Payambar or Joseph, the Prophet, was screened at the 2009 Cannes Film festival. The 45-episode series was produced by Sima Film Productions, an affiliate of the Islamic Republic of Iran Broadcasting (IRIB). 

Although the series’ dialogue was in Persian, soon enough, the Lebanese Al Manar TV station, owned by the Shi’a Hezbollah, started re-broadcasting the series with Arab dub-over voices of the Farsi dialogue, and became available through the Middle East satellite TV networks. It was a Shi’a TV show, since apparently in the Shi’a understanding of Islam, there was nothing wrong with depicting Prophets in any visual medium. Further, the story of Prophet Joseph had universal constants that made it appealing throughout the Muslim world, regardless of doctrinal inclination. 

In the summer of 2009, a young Muslim Hausa student studying at the Al-Azhar University in Cairo somehow downloaded the entire Yousuf-e Payambar series with Arabic voice-over dubbing in his laptop and brought it to CD marketers in Kano, the biggest commercial centre in northern Nigeria. In Kano, somehow, it was dubbed over in the Hausa language. It was an instant hit. The marketers subsequently copied the series into eight-volume DVDs and released them to traffic light markets common in most African urban centers.

However, no sooner had the DVDs entered the market than two prominent Muslim clerics in the Shari’a State of Kano appeared on public radio and condemned the Series. These were Sheikh Amin Daurawa and Sheikh Ibrahim Khalil, the latter of whom was the Chairman of the powerful Kano State Council of Ulama. In their ‘fatwa’ – Islamic ruling – echoing the Al-Azhar proscription of visually representing a Prophet of Allah (SWT), they argued it is prohibited to depict any Prophet in any form visually. The basic problem was that while Shi’a filmmakers produced the Prophet Yusuf TV series, the consumers in Kano were Sunni and did not make the sublime distinction about the interdiction of prophetic images between Sunni and Shi’ite interpretations of Islam.

The fatwa resulted in the Kano State Censorship Board’s banning the sales of Joseph the Prophet DVDs and arresting and prosecuting marketers and vendors who sold the DVDs. However, while the series was banned in Kano, it became readily available in neighboring States, especially Kaduna and Bauchi, where Shari’a law was implemented more flexibly.

The Kabara Tafsir is available on the YouTube Channel I created specifically for it. So look for it if interested. If you want to know more about the controversies and censorship of the Prophet Yusuf CDs in Kano, read my article, “Controversies and restrictions of visual representation of prophets in northern Nigerian popular culture.” March 2017. Journal of African Media Studies 9(1):17-31. The journal publishers don’t want their articles on academic social media networks (ASMN),but they say nothing about personal sites! So, if you want to download the entire paper, it is Acibilistically available at this link.

For those old enough, there is also an Egyptian poster of the Prophet Yusuf/Zulaykha in the presence of her husband, al-Aziz (Potiphar) encounter (fully depicted in the TV series) which, together with other Prophets and saints, were also freely sold in Kano in the 1960s. This gives a historical perspective to how artists tried to portray this popular Islamic narrative in popular culture. The poster is in the article.

By Maimuna Katuka Aliyu

Maternal mortality, the death of a woman during pregnancy or childbirth, remains a cruel and devastating reality. Despite advancements in medicine, millions of women, especially in low- and middle-income countries, face preventable deaths due to systemic failures and societal neglect.

Why Mothers Die

Several factors contribute to maternal mortality, often worsened by inadequate healthcare infrastructure and socio-economic challenges:

1. Severe Bleeding: Postpartum hemorrhage is the leading cause, especially in areas without skilled birth attendants.

2. Infections: Poor hygiene and lack of proper care lead to life-threatening infections after childbirth.

3. Pre-eclampsia and Eclampsia: High blood pressure during pregnancy causes fatal complications when untreated.

4. Unsafe Abortions: A significant number of deaths stem from unregulated and unsafe abortion practices.

5. Underlying Health Issues: Chronic conditions like malaria, HIV/AIDS, and anemia exacerbate pregnancy risks.

In rural areas, the situation is even grimmer. Women often avoid hospitals due to cultural taboos, ignorance, or financial constraints. Many endure days of labor at home, resorting to harmful traditional concoctions instead of seeking professional care. Poor infrastructure and untrained healthcare providers further complicate the situation, leaving mothers vulnerable to preventable deaths.

When it comes to Post-natal care, there isn’t any attention given to the mother after birth on what she eats and how she feels. Mostly, women undergo pain and tear of different degrees and suffer in pain.

Most women suffering from Eclampsia that are brought to the hospital who don’t go for antenatal care, health officials won’t know exactly what is wrong with them, so if she’s having headache, they either prescribe bordrex or sudrex in a chemist for you to take, if its malaria, they haven’t run any tests on you too confirm, they’ll prescribe paracetamol for you to take. Before you know it, she doesn’t have any blood in her body. Lastly, she’ll be rushed to the hospital breathing heavily, and before you get donors to supply blood to her, it might be too late.

People tend to give birth without control, good health, or good food to eat, which also makes the uterus suffer a lot.

The Four Deadly Delays

Maternal mortality is worsened by four critical delays that often seal a woman’s fate:

1. Delay in Seeking Care: Cultural beliefs, ignorance, and financial struggles hinder timely decisions to seek help.2. Delay in Reaching a Facility: Poor roads, lack of transportation, and distance to hospitals mean many women never make it in time.

3. Delay in Receiving Care: Bureaucratic processes, understaffed hospitals, and unskilled personnel result in deadly delays once women reach healthcare facilities.

4. Delay in Referral: When facilities cannot handle emergencies, referral systems are often inefficient, leading to further loss of life.

Ripple Effects of Maternal Death

The death of a mother devastates families and communities. Children without mothers face a higher risk of malnutrition, poor education, and even death. Economically, families are burdened by healthcare costs and the loss of a primary caregiver.

A Call to Action

Addressing maternal mortality requires collective effort:

1. Healthcare Access: Build well-equipped facilities in rural areas and train more skilled birth attendants.

2. Education: Empower communities with knowledge about maternal health and safe childbirth practices.

3. Family Planning: Provide accessible contraception to prevent unplanned pregnancies and reduce unsafe abortions.

4. Government Intervention: Strengthen healthcare systems, remove financial barriers, and implement maternal health policies.

Last Line

Maternal mortality is more than a health statistic; it is a tragic indictment of societal failure. No woman should die giving life. Tackling the root causes, improving healthcare systems, and fostering awareness can save countless lives. The time to act is now—because every mother matters.

By Ibraheem A. Waziri

Last week, the Muslim online community in Northern Nigeria was abuzz with a debate between two prominent scholars: Shaykh Prof. Ibrahim Saeed Ahmad Maqari, Imam of the National Mosque, and Shaykh Prof. Sani Rijiyar Lemo, a well-known teacher and writer. They are discussing hadiths—sayings of the Prophet Muhammad—and their reliability. 

Maqari insists that only Mutawatir hadiths, which are passed down by many narrators, are certain. In contrast, Ahad hadiths, coming from fewer narrators, lack certainty; Da’if hadiths are doubtful; and Maudu’ hadiths are fabricated. Rijiyar Lemo argues that Ahad hadiths with strong chains—like those found in Bukhari or Muslim—are as trustworthy as Mutawatir hadiths, also rejecting both Da’if and Maudu’ hadiths.

This may appear to be a new split in Islam, but it isn’t. It’s an old debate reemerging, reflecting four fundamental ways we think: reason, belief, doubt, and rejection. Maqari and Rijiyar Lemo each adhere to one of four classic Muslim paths. Let’s simplify it to demonstrate that this isn’t a crisis—it’s just part of our nature.

The Scholars’ Stances: Old Roots, Modern Voices

Maqari aligns with the Ash’ari and Maliki approach. He’s cautious: only Mutawatir hadiths, widely shared and undeniable, confirm the Prophet’s words, especially for core beliefs. Ahad might be true but aren’t certain, Da’if are shaky, and Maudu’ are fabrications. His stance is logical, demanding solid proof.

Rijiyar Lemo takes the Athari and Salafi route. He’s straightforward: Ahad hadiths with strong chains are as good as Mutawatir—no need for a crowd if the narrators are reliable. He discards Da’if and Maudu’, trusting the vetting process.

This echoes a thousand years of Muslim thought, split into four theological groups—Mu’tazila, Ash’ari, Maturidi, Athari—and four legal schools—Hanafi, Maliki, Shafi’i, Hanbali. Maqari’s Ash’ari/Maliki; Rijiyar Lemo’s Athari/Salafi. The others linger in the background, forming four ways to see faith.

 The Fourfold Lens: A Universal Impulse

This isn’t just about hadiths—it’s how we view everything, through four lenses:

– Reason: “Prove it—how many narrators? Are they solid?” Maqari’s fans value his logic, insisting on Mutawatir’s wide agreement for certainty over Ahad’s limited sources.

– Belief: “My scholar says it’s true.” Rijiyar Lemo’s supporters trust a single Sahabi’s word if the chain is sound, no extra proof needed—just faith in the process.

– Doubt: “Are we sure? What if it’s wrong?” Questions linger for those unsure about either side.

– Rejection: “This is outdated nonsense.” Some walk away entirely.

Northern Nigeria’s Muslim online space shows all four: some cite Mutawatir facts for Maqari, others trust Rijiyar Lemo’s Salafi roots, a few question both, and some dismiss it outright. These align with the four schools, too. Picture a grid—reason on one side, revelation on the other—yielding four pairs:

– Reason + Reason: Hanafi and Mu’tazila  

  Hanafis use analogy and judgment for rules; Mu’tazila apply logic to beliefs like free will. They’re strict: theology needs Mutawatir or Ahad with three-plus narrators; rules use authenticated Azizi (strong Ahad). Reason leads.

– Reason + Revelation: Maliki and Ash’ari

  Malikis mix reason with Medina’s practices; Ash’aris back faith—like God’s traits—with logic. Maqari fits here: Mutawatir for beliefs, authenticated Ahad for rules like prayer times. Revelation guides reason.

– Revelation + Reason: Shafi’i and Maturidi

 Shafi’is prioritize hadiths and Qur’an, sorted logically; Maturidis use reason within scripture’s bounds. Mutawatir for theology, authenticated Ahad for rules like fasting. Revelation’s first, reason aids.

– Revelation + Revelation: Hanbali and Athari

Hanbalis stick to texts; Atharis take the Qur’an and hadiths as is. Rijiyar Lemo’s here: authentic Mutawatir or Ahad work for both beliefs and rules. Revelation rules.

Maqari’s Ash’ari/Maliki stance demands Mutawatir for certainty; Rijiyar Lemo’s Athari/Salafi view accepts authentic Ahad.

Four Across the Ages

Four isn’t just in this debate—it’s a pattern across time and cultures. In the West, psychologist Carl Jung saw four as a symbol of wholeness, like in mandalas or personality types—thinking, feeling, sensing, and intuiting. Stephen R. Covey’s four quadrants divide tasks by urgency and importance, offering a complete way to manage life. Game theory maps four outcomes—win/win, win/lose, lose/win, lose/lose—covering all possibilities in decisions, much like Karl Popper’s fourfold reasoning tests ideas through trial, error, doubt, and rejection. Four directions—north, south, east, west—guide us; four elements—fire, earth, air, water—once explained the world; four schools shape Islam. Even a Sudanese Sufi song by Abdurrahim Albur’iy, Misr al-Mu’mina, celebrates four in nature and Islamic history:

“We call upon You with the four and the four books,  

And the 114 surahs [Qur’an],  

With the six angels and the four noble ones,  

With our Prophet Muhammad and the four caliphs,  

And the six after them and the four imams,  

And the seven jurists and our four poles,  

The pegs of the earth in the four directions,  

The substitutes and the ten chiefs in four,  

Preserve my three and four limbs,  

And keep our four sides from the resting place,  

Remove the body’s illness in its four temperaments,  

Bless our week until Wednesday (fourth day),  

The ninety days of the year in four,  

And our seven seas and our four rivers,  

We are saved from four and gathered with four.”

Fours—caliphs, books, rivers—tie faith and life together across time.

Philosophy Meets Faith: Why Four?

Why four? It’s simple and complete. Two (yes/no) is too basic, three (yes/maybe/no) lacks balance, and five’s cluttered. Four’s just right: two ways to agree (reason, belief), one to question (doubt), one to reject. Like a square, it’s steady, covering all sides—seen in nature, history, and our debates.

Nothing New Under the Sun

Don’t let Northern Nigeria’s Muslim online space hype fool you—this is old news. Ash’ari scholars like al-Ghazali sought proof, like Maqari; Athari ones like Ibn Taymiyya trusted texts, like Rijiyar Lemo. Mu’tazila favored reason; Maturidi blended it with faith. Four schools, four views—same as today.

It’s loud now because Maqari’s at the National Mosque, and Rijiyar Lemo’s books reach many. People care about the Prophet’s words. But it’s not a new split—just two notes in an old four-part tune.

Takeaway: Embrace the Quartet

Don’t worry about this debate. It’s not Islam breaking—it’s alive, with views fitting four natural slots: Maqari’s logic, Rijiyar Lemo’s trust, plus doubt and rejection. Next time Northern Nigeria’s Muslim online space heats up—over hadiths or anything—spot these four: thinkers, believers, questioners, and naysayers, blending into many combinations. It’s how we work. Maqari and Rijiyar Lemo pick two corners of a square we’ve all been drawing forever. It’s not chaos—it’s our pattern.

By Umar Jahun

As a young graduate emerging from university, I found myself adrift in a sea of uncertainty. Despite my academic achievements, the harsh realities of the job market left me feeling despondent and questioning my future. 

I grew up in a community where there is a glaring gap between the older and younger generations. Despite having somany individuals in positions of power and influence, they lack the willingness to mentor and guide the younger ones. This absence of mentorship has had far-reaching consequences, contributing to the high rate of unemployment among young people in our community.

Although I thought that the presence of numerous individuals from our town in high-ranking positions, both within and outside the state, should theoretically provide us with a wealth of opportunities, the reality is that many of these individuals seem disconnected, leaving us to navigate the challenges of career development and personal growth on our own.

Many young people in our community are struggling to find jobs, despite possessing the necessary qualifications and skills. This leaves them stuck in a cycle of unemployment, uncertainty, and self-doubt.

It was during this tumultuous period that I crossed paths with Kashifu Inuwa Abdullahi, a man whose intervention altered the course of my life. My encounter with him was serendipitous yet transformative.

Kashifu Inuwa Abdullahi, a prominent Nigerian technocrat, currently holds the position of Director-General of the National Information Technology Development Agency (NITDA). With over twenty years of experience in both the public and private sectors, Kashifu has played a key role in advancing Nigeria’s digital transformation.

But then, when DG Kashif Inuwa entered my life, everything changed. His kindness, guidance, and unwavering support not only secured me a job in one of Nigeria’s top agencies, but also instilled in me a sense of purpose and direction.

DG Kashifu’s impact on my life cannot be overstated. At a time when I had lost hope, he saw potential in me that I didn’t even recognize in myself. He took me under his wing and connected me with opportunities I wouldn’t have had access to otherwise. His influence helped shape me into the person I am today.

The job he secured for me was more than just a source of financial stability; it was a springboard for personal growth and development, exposing me to new challenges, skills, and experiences that have been invaluable in shaping my career. 

What I admire most about Kashif Inuwa is his selflessness and generosity. He didn’t have to help me, but he chose to. He invested time, effort, and resources in me. This kindness has left an indelible mark on my life. He is more than just a benefactor; he is a role model, a mentor, and a constant source of inspiration.

Reflecting on DG Kashifu’s transformative impact on my life, I am filled with gratitude and a deep sense of responsibility. I owe him a debt of gratitude that I can never fully repay.

His influence on me has been nothing short of profound. He gave me purpose, direction, and a chance to succeed. I will forever be grateful for his kindness, guidance, and support. Kashifu is a shining example of the impact one person can have on another’s life.

His selflessness, kindness, and dedication have inspired countless people. Unfortunately, individuals like him are rare, and I often think, “I truly wish we had more like him, or someone like him, in our midsts.”

This is not just a fleeting thought; it is a heartfelt desire that stems from the realization that exceptional individuals have the power to transform communities. When someone with a strong sense of social responsibility and a willingness to serve others is present, it can have a ripple effect, inspiring others to follow in their footsteps.

May Allah’s blessings be upon Kashifu Inuwa. I extend my heartfelt wishes for his continued success, growth, and prosperity.

Umar writes from Jigawa State via daddyjahun@gmail.com.

By Ammar M. Rajab

The recent uproar among some Nigerian Christians over the decision by the states of Katsina, Kebbi, and Bauchi to close schools for the holy month of Ramadan serves as yet another reminder of the deep-seated prejudice that certain Christians in Nigeria have toward anything associated with Islam and Muslims. This decision to observe the holiday is neither new nor illegal; it is well within the rights of these states, just as Christian-majority states regularly declare holidays during Christian celebrations.

Let me be clear — the schools are not closing arbitrarily. This decision is part of the officially approved academic calendar and coincides with the globally recognized Islamic holy month. Ramadan is not just about fasting; it is a profoundly spiritual time when Muslims dedicate themselves to prayer, charity, and community service. In a region where the vast majority are Muslims, it is reasonable to make space for religious observance. Why, then, does this simple act provoke such unnecessary outrage from some Christian voices?

This hypocrisy becomes even more pronounced when one considers that Christian-majority states have done the same, if not more. Just a few months ago, in December 2024, the Governor of Benue State, Hyacinth Alia, declared a two-week holiday for civil servants to celebrate Christmas and New Year. Nobody raised an eyebrow. This is not unusual.

Cross River State has also been declaring extended holidays for Christmas and the famous Calabar Carnival since 2004. These are Christian holidays observed in Christian-majority states, and nobody labels it religious bigotry. But when Muslim states exercise the same right, it suddenly becomes a national scandal. Why the double standard?

This selective outrage reflects the deep-seated bigotry that some Nigerian Christians have toward Muslims. Any policy, tradition, or cultural expression associated with Islam is instantly deemed backward, oppressive, or indicative of religious dominance. In contrast, similar practices from Christian communities are regarded as cultural pride and religious freedom. Why this hypocrisy? Why the persistent anger whenever Muslim states make decisions that align with their people’s beliefs? What exactly is the issue?

Enough is enough. Nigerian Muslims are not second-class citizens. The constitution guarantees freedom of religion and allows states to make decisions that reflect their people’s cultural and religious identities. If Christian states can observe Christian holidays without controversy, then Muslim states can observe Islamic holidays without needing to apologize to anyone. No group has a monopoly on public holidays, religious expression, or cultural identity.

It’s time for Nigerian Christians who participate in this unnecessary provocation to cease this religious bigotry. Live and let live. Respect the rights of others just as you expect your own rights to be respected. Nigeria is a multi-religious, multi-ethnic country, and it can only thrive when we all honour each other’s beliefs and traditions.

If you can celebrate Christmas and Easter with state-backed holidays in Benue, Cross River, and many other Christian-majority states, then Muslims can celebrate Ramadan in their own way as well. Anything less is not just hypocrisy—it’s outright bigotry. And it’s time for all of us to say: enough is enough.

Ammar M. Rajab wrote from Kaduna, Nigeria.

By Umar Sheikh Tahir

Al-Azhar was commissioned on the 9th of Ramadan 361H/ 972AD by the Fatimids in Cairo, Egypt. The name is derived from the holy Prophet’s (PBUH) daughter’s name, Fatimah al-Zahrā alayha al-Salam. The institution is one of the most prominent centers of Sunni Islam in the Muslim world. It serves as both a mosque and a university, and it is recognized as the world’s first university operating initially inside the grand mosque of al-Azhar. 

The institution is a beacon of our enduring legacy and tradition, showcasing our continuous connection and shared heritage. Its services extend not only to educational, spiritual, and theosophical but also humanitarian services to mankind around the globe. It is followed by Zaytuna in Tunisia and Qarawiyin in Morocco. 

As we celebrate the 1085th anniversary of Al-Azhar’s establishment, this article recognizes the significant contributions of Nigerians in the past and Al-Azhar’s contributions to our educational system in contemporary northern Nigeria. Finally, it highlights Al-Azhar alumni who have been instrumental in providing valuable services and whose excellence has made our nation proud. 

1.     Royal Contributions to Al-Azhar in the Past

Classical Azhar constituted several Ruwaq or Arwiqah Corridors/Hostels. These Corridors were named to symbolize the strong ties to some nations worldwide. A few of these names were dedicated to West African communities, such as “Ruwāq al-Barnāwī,” “Ruwaq Dakarinah Darfur,” “Ruwaq al-Barābirah,” and “Ruwaq al-Dakārinah Salih.” These names primarily related to precolonial Saharan and Sub-Saharan empire states, currently representing West African nation states. The closest to Nigeria is Ruwāq al-Barnawi, honoring Black African students from the Kanem Borno subregion in modern-day Northern Nigeria. This medieval hostel now serves as a lecture hall. This recognition stemmed from the strong relationships between Al-Azhar’s leadership and the Kanem Borno royal family. 

Mai Idris b. ‘Alī (1564-1596) spent tons of gold in Cairo, some of which went to endowing the Al-Azhar institution alongside other expenses such as hostels for Borno students and lodges for Kanem-Borno pilgrims to Hajj. This gesture echoes the famous history of Mansa Musa, who made gold depreciate by 25% in Cairo during his famous Hajj travel and stayover. 

Another substantial endowment was the Ibn al-Rashiq School, founded with support from Kanem Borno during the Ayyubi regime in 567-648/around the 12th AD. The institution served as a school and provided services to Hajj travelers from the Kanem-Borno area. In the 18^th century, Muhammad bn Muhammad al-Fullānī Al-Kashnāwī’s impactful visit and teaching at Al-Azhar Mosque showcased the enduring influence he had on the institution and its scholars. He was so esteemed that they pursued him to stay until the end of his life, and he was buried in the Graveyard called Bustān al-Ulamā. 

 2. Al-Azhar’s Global Services

Since its inception, Al-Azhar has connected with the world, including our locality, in many ways. Al-Azhar sends teachers to the United States of America, Europe, Asian nations, African countries, and remote rural places. They were sent to the elementary and high schools worldwide, including Nigeria, to teach Islamic studies, the Arabic language, Basic Sciences, and Technology. Nigeria received more than a hundred teachers before, but the number recently decreased to less than 40 teachers due to insurgencies, as I inquired through the Embassy last year. 

However, in May 2016, the Grand Imam of Al-Azhar, Shaykh Ahmad al-Tayyib, visited Nigeria. During his visit, he announced increased scholarships for Nigerian students to Al-Azhar University, covering not only Islamic sciences and humanities but also natural sciences, technology, engineering, and medical schools.

3. Celebrating Excellent Nigerian Alumni in the Past and the Present

I cannot celebrate this milestone without acknowledging some Azhar alumni who have made Nigerians proud. This section highlights the achievements of selected Nigerian students, both past and present, who have excelled there, showcasing their academic prowess and impact on Nigerian society, especially those in prominent national positions.

Among the notable contemporary alums, Ambassador Abdullahi Yalleman and Dr. Hadi Sheikh Tahir graduated at the top of their classes. The former had the honor of receiving his award from former Egyptian President Hosni Mubarak, while the latter was accepted as a Ph.D. student directly from Al-Azhar to the University of Glasgow in Scotland. 

I apologize for not listing more excellent names here, as many deserving individuals come to mind among the outstanding alums I know personally. I will briefly mention a few sectors where Azhar alumni contribute to our society. For instance, most university lecturers, especially in the linguistics and Islamic studies departments, and leaders of colleges of education, are Azhar graduates. The leading Imam of the National Mosque and the founder of the first female-only university in Nigeria is also an Al-Azhar alumnus. Indeed, in the late 1940s, Nigerians celebrated the first female student admitted to the University of Ibadan, and now look at where we are with the contributions of Azharis. 

The leadership of the Sheikh Tahir Bauchi Islamic Center for Quranic Memorization and Islamic Studies consists of Azharis, including the Chairman, Vice Chairman, Secretary, and several directors, all of whom are graduates of al-Azhar. In fact, the Director of Education and School Services for this foundation oversees over 1,500 schools across West African countries and is also an Azhari. The world’s wealthiest Black person is Nigerian and among the alums of al-Azhar. Additionally, the former world champion of Arabic poetry in Abu Dhabi in 2022 is a Nigerian Azhari from Kano. You can also find them in mosques, performing well and serving local communities everywhere. The list can go on and on. 

This brief exploration has inspired me to write in detail in the future to celebrate our local leaders who are Azhar alumni and provide services to our beloved nation through various mediums.  

4. Hausa Language in Al-Azhar Media

Hausa was selected among other languages to serve as a medium of broadcast on Azhar Media TV for educational, intellectual, and spiritual enrichment, as well as to promote peace, featuring standard Islamic texts that cover all sciences in local languages worldwide. Nigerian students were among the qualified scholars leading these teachings for the benefit of Hausa-speaking communities in West Africa. This initiative was part of the office of former Mufti Prof. Emeritus Shaykh Ali Jum`ah, aiming to advocate for Al-Azhar’s methodology of moderate Islam in opposition to extremist views that fuel insurgencies. It was planned that the audio and video content of these teachings would be distributed to local Hausa-speaking communities. 

Today, I extend my congratulations to our Grand Imam, the alumni, and the wider Muslim community on this anniversary. As I reflect on my graduation from Al-Azhar 15 years ago, I appreciate the significance of 1,085 years of intellectual pursuit, the creation of a lasting legacy, engagement with global intellectual institutions, and the dissemination of knowledge throughout the world. 

I join the parents of our children in these urban and rural communities, along with Nigerian students in Azhar receiving full scholarships with free accommodations, in expressing our gratitude to the leadership and administration of Azhar and those Azhar teachers. The Egyptian embassies process the teachers’ paperwork, manage their placements, and report to the leadership above them—our dear Grand Imam. 

Thank you, Azhar, with our spirits before our tongues, and may God preserve you for the Ummah of Islam!

Umar Sheikh Tahir is a PhD Candidate at Columbia University, New York, USA. He can be reached via ust2102@columbia.edu.

By Anas Abbas

Nasir Ahmad El-Rufai, the former governor of Kaduna State, has officially announced his resignation from the All Progressives Congress (APC) and his decision to join the Social Democratic Party (SDP).

In a resignation letter submitted to his local ward in Kaduna State on Monday, El-Rufai cited irreconcilable differences with the ruling party’s leadership and expressed disappointment with the APC’s recent direction.

“I have served the APC diligently and have contributed significantly to its viability as a political platform,” he stated. “However, recent developments have revealed a concerning disregard for democratic principles and progressive values that I hold dear.

”As a founding member of the APC, El-Rufai played a pivotal role in securing electoral victories for the party in 2015, 2019, and 2023.

Reflecting on his tenure as governor, he emphasized his administration’s commitment to human development, education, healthcare, infrastructure, job creation, and investment.

He explained that his departure from the APC was motivated by growing concerns regarding governance and internal party dynamics.

“At this juncture in my political journey, I must seek a different political platform that aligns with the progressive values I cherish,” he remarked.

Upon joining the SDP, El-Rufai expressed his gratitude to mentors, colleagues, and supporters, reaffirming his dedication to advancing democratic principles.

“As a member of the SDP, I am committed to building a unified democratic front to challenge the APC in the upcoming elections,” he concluded.

During his time as Chairman of Hadejia Local Government, Bala T.O was not just a leader; he was a transformative figure. His leadership was characterized by a keen focus on the needs of his people. Under his stewardship, Hadejia saw numerous developmental strides in infrastructure, education, health, and local governance. His unique leadership style, which blended accessibility, transparency, and pragmatism, earned him the admiration of his constituents and political peers alike.

Honourable Bala Umar, widely known as Bala T.O, is a name that resonates deeply within the political landscape of Jigawa State. From his impactful tenure as the Chairman of Hadejia Local Government to his current position as the Special Adviser on Special Duties to Governor Malam Umar Namadi, Bala T.O has continually demonstrated unwavering commitment to public service and governance.

But beyond his political prowess, Bala T.O’s legacy is also tied to his deep-rooted understanding of governance. His work was driven by the belief that leadership should not just be about authority but about empowering the people, fostering unity, and prioritizing the well-being of all. He was particularly known for his efforts in building bridges between various community groups, ensuring inclusivity, and addressing the challenges faced by the common people of Hadejia.

In his current role as Special Adviser to the Governor of Jigawa State, Bala T.O continues to serve with the same fervor and dedication that defined his earlier career. The transition from a local government chairman to a Special Adviser is not merely a change in title, but a testament to his capacity for leadership at both local and state levels. His wealth of experience and extensive knowledge of Jigawa’s grassroots realities has positioned him as an invaluable asset to the state government.

As Special Adviser on Special Duties, Bala T.O now plays a crucial role in shaping policies and ensuring the successful implementation of programs that affect not only the people of Hadejia but all residents of Jigawa State. His position enables him to influence strategic decisions that directly impact sectors such as agriculture, infrastructure development, and social welfare – areas critical to the continued growth and prosperity of the state.

One of the standout qualities of Bala T.O is his dedication to ensuring that no one is left behind in the development process. He has remained a staunch advocate for the inclusion of marginalized communities and continues to push for policies that promote equal opportunities for all. His approach to governance is not about political gain, but about creating sustainable change that will benefit future generations.

Furthermore, his relationship with Governor Malam Umar Namadi (Danmodi) is one built on mutual respect and a shared vision for the future of Jigawa State. As a trusted adviser, Bala T.O plays an instrumental role in providing valuable insights, guiding the governor in making decisions that reflect the needs of the people. His counsel, honed through years of hands-on leadership experience, is a driving force behind many of the initiatives currently underway in the state.

As we look to the future, it is clear that Honourable Bala Umar (Bala T.O) will continue to be a key figure in the political and developmental trajectory of Jigawa State. His continued service, first as Chairman of Hadejia Local Government and now as Special Adviser, demonstrates the power of dedicated leadership and the impact one person can have on a community and beyond.

In conclusion, Bala T.O’s journey from local government leadership to becoming the Special Adviser to the Governor serves as an inspiration to all who believe in the power of hard work, integrity, and service. His story is a testament to the belief that true leadership is not defined by position, but by the positive change one can bring to the lives of others.

By Usman Abdullahi Koli

Have you ever walked into a mosque and sensed its walls whispering stories? Stories of faith, of community, of lives transformed? One quiet afternoon in Bauchi, as the sun cast long shadows across the courtyard of a newly renovated mosque, I found myself in the middle of such a conversation. But this was no ordinary dialogue. 

The mosque itself began to speak, its voice a blend of gratitude and reverence, joined by the echoes of countless lives impacted by one man—Dr. Yakubu Adamu, the Commissioner of Finance and Economic Development, affectionately known as Mai Masallaci.

The mosque’s voice was calm yet commanding, like the adhan that calls the faithful to prayer. “Sit,” it seemed to say, “and listen to the story of a man who saw me not as a crumbling structure but as a sanctuary of hope. 

When Dr. Yakubu Adamu first approached me, I was in ruins—my walls cracked, my roof leaking, my courtyard silent. But he saw beyond my decay. He saw the souls who gathered within me, the prayers that rose from my floors, and the community that depended on me. With his hands, he rebuilt me. With his heart, he revived me. And with his faith, he reminded me of my purpose—to be a house of Allah, a home of unity and hope.”

I leaned in, captivated, as the mosque continued: “But he did not stop with me. He traveled across the state, seeking out my brothers—mosques that had been forgotten and abandoned. He gave them new life, not just as structures, but as symbols of faith and community. He understood that building a mosque is a bridge between this world and the hereafter.”

Then, another voice joined the conversation—a gentle, heartfelt murmur that seemed to come from the air around us. It was the voice of his philanthropic gestures, the countless acts of kindness that had touched thousands of lives.  

“He is not just a builder of mosques,” the voice said. “He is a builder of lives. I have seen him provide food for the hungry, scholarships for the bright but needy, and medical care for the sick. I have watched him sit with the poor, listen to their struggles, and offer material support and hope. He does not see charity as an obligation; he sees it as a privilege, a way to draw closer to Allah.”

The mosque nodded in agreement, its dome catching the sunlight like a crown. “Yes,” it said. “He is a man who understands that true success lies in serving others. His humanitarian services are not just acts of kindness; they are acts of worship.”

As the conversation deepened, the voices grew more numerous, each adding a layer to the story of Dr. Yakubu Adamu. The students he had supported spoke of his belief in education as a tool for empowerment. The elderly he had cared for praised his compassion and respect for the aged. The farmers he had assisted shared stories of his commitment to economic development and self-sufficiency. And through it all, one theme emerged: Dr. Adamu is a man who lives for others, a man whose life is proof of the teachings of Islam.

Now glowing with pride, the mosque turned to me and said, “But perhaps what sets him apart is his humility. He does not seek recognition or praise. He works quietly, tirelessly, knowing that his true reward lies with Allah. He is a leader who leads by example, a servant who serves with love, and a believer who lives by faith.”

As the sun began to set, casting a golden hue over the mosque’s courtyard, I felt a profound awe. This was not just a story of a man; it was a story of a legacy—a legacy of faith, service, and humanity. Dr. Yakubu Adamu is not just a commissioner but a guardian of the people, a protector of the faith, and a pillar of hope.

The mosque, its voice now a whisper, offered a final thought: “Tell the world about him. Let them know that in a time when selflessness is rare, Dr. Yakubu Adamu stands as a reminder of what it means to live a life of purpose. Inform them that his work is not just for this world but for the hereafter. And convey that we, the mosques and the hearts he has touched, are forever grateful.”

As I left the mosque that evening, the call to Maghrib prayer echoed through the streets, reminding me of the divine connection that Dr. Yakubu Adamu has strengthened through his work. His story is not just one of bricks and mortar, food and medicine, or governance and development. It is a story of faith, love, and a man who has dedicated his life to improving this world and the hereafter. May Allah bless him, protect him, and grant him the highest place in Jannah. Ameen.

Usman Abdullahi Koli wrote via mernoukoli@gmail.com.

By Abdurrazak Muktar Makarfi

I want to share an inspiring story about perseverance and determination. Some time ago, Malam Aisara Fagge, a visionary educator from Kano, conceived an innovative idea to empower youths with knowledge about Artificial Intelligence (AI) and train them to utilize ChatGPT effectively. 

Malam Aisar took his enthusiasm to social media, publicly announcing his intention to collaborate with Professor Abdullah Uba Adamu on this project. Although the project didn’t come to fruition, an interesting turn of events unfolded. 

Shortly after, I stumbled upon banners advertising training programs on ChatGPT in southern Nigeria with prices that seemed exorbitant. I shared these banners with Malam Aisara, whose response was profound: ‘When you have an idea, many people will try to replicate it.’ His words echoed the age-old adage that ‘imitation is the sincerest form of flattery.”

This experience came flooding back when I connected with Dr. Idris Ahmed on social media. He shares a similar passion for educating people about computer appreciation and AI and plans to make this vision a reality through his NGO, CUPS. I was impressed by his dedication, and I offered him my support.

What’s truly remarkable about Dr. Idris’s endeavor is his commitment to training many people, thereby pioneering a movement in this field. His initiative has the potential to bridge the knowledge gap and make AI more accessible to a broader audience in Nigeria and beyond.

I sincerely hope Dr. Idris receives the support and recognition he deserves to make this project a resounding success. I pray that Almighty Allah grants success to both Malam Aisara Fagge and Dr. Idris Ahmed in their endeavors, and may their efforts bring about positive change in the lives of many.

Abdurrazak Muktar Makarfi wrote via prof4true1@gmail.com.