Northern Nigeria

By Musa Kalim Gambo

ND Shehu Kanam, a political scientist and son of the soil, offered a searing insight into Governor Caleb Mutfwang’s recent statewide broadcast in a Facebook post following the blood-soaked tragedy that befell some communities in Plateau. In dissecting the speech, he made a remark that has lingered in my conscience like smoke from an unquenched fire:

“The governor made reference to previous attacks including Dogo Nahauwa and completely ignored the attack in Garga District of Kanam LGA in 2022 where over 100 lives were killed. At all times, Kanam LGA is being treated as third-class citizens in Plateau State.”

And how true that is—how bitter, how brazen. One would expect that in the arithmetic of grief, every loss would count, that memory would not play favourites. But alas, even in mourning, there is politics. Even in death, there are those deemed more worthy of remembrance than others.

Let’s be clear: every act of violence against any group of people is an abomination. It should be met with absolute condemnation. Those who carry out such horrors—burning homes, hacking down the old and the young, silencing lives with the crack of a rifle—are not just criminals. They are monsters in human form, agents of chaos and cruelty, and they must be made to face the full wrath of justice, if justice still has a name.

But then we turn to the governor’s address. Perhaps the speechwriter, weary and burdened, meant no harm. Maybe it was all too much—the urgency, the pressure, the tears behind closed doors. Perhaps grief blurred the pen, and memory failed. But selective memory tells a deeper story, whether by accident or design. It speaks of a hierarchy of pain where some cries echo louder in the chambers of power while others are muffled into silence.

The omission of the Kanam massacre, where bullets and blades buried over a hundred souls in 2022, is not just an editorial oversight. It is a symbolic erasure. It is a painful reminder that suffering is not always seen in some communities in Plateau. The state does not always mourn their dead. Their pain is not always acknowledged. In the cold theatre of political memory, Kanam seems to occupy the balcony—watching, grieving, unheard.

But why? Why must Kanam and others like it constantly beg to be seen?

Maybe the intention of the governor’s speech wasn’t to compile a historical record of tragedies. Perhaps it was just a passing mention meant to stir the ghosts and frame the urgency. But even a passing mention must carry the weight of justice. When invoking past massacres, we must strive for balance, breadth, and truth. We cannot cherry-pick grief.

This is not mere sentimentality—it’s about shaping policy from a place of inclusion. When the memory of a people is consistently erased or ignored, how can they believe in the solutions presented to them?

Interestingly, embedded in the governor’s speech was a subtle but telling reference to the nature of the attacks. The subsequent ban on open grazing and cattle movement at night across the state implies that the perpetrators may be connected to patterns of pastoral violence. Whether these connections are definitive or speculative is for the intelligence community to clarify. Yet, in that policy, one senses that the governor has a working theory of the violence–it is, therefore, expected that this act of violence will be brought to a definite end very soon.

Still, even the most astute policies will fall flat if people feel excluded from the conversation—if they feel like third-class citizens in their own land.

A state cannot heal when its government speaks selectively, and a people cannot move forward when some of their dead are left behind in the narrative. To move forward, we must gather all the names, all the villages, all the cries, and lay them bare—without hierarchy or hesitation.

Governor Mutfwang must do better. Plateau deserves better. Kanam demands no pity—only remembrance, and justice.

Let this not be another footnote in the long, bitter history of the Middle Belt. Let this be a turning point—where silence gives way to truth, and truth gives rise to healing.

Musa Kalim Gambo writes from Barkinladi, Plateau State.

By Musa Idris Panshekara 

Everyone who cares about the future of our society must be terribly worried about some social media users’ behaviours in the name of trendsetting. One of the most trending topics these days is a video clip of a young boy pouring ashes and filthy charcoal over his head.

The youngster vividly states his motive and goal without considering the negative impact of the dust on his health. Earlier this week, another woman appeared, adopting the same style as the young boy. Who copies the other’s style is unbeknownst to me; however, they share the same approach.

Moreover, another young man comes out of the blue – licking a goat’s vagina and uttering his goal of doing the animalistic behaviour. He briskly and shamelessly urged his followers to share it for him to trend. Unfortunately, many people have been sharing and reacting to the post, forgetting that they are indirectly helping to popularise the malicious and extra-moral behaviour contained in the clip.

Nevertheless, setting a goal and working to achieve it is never a sin; rather, the nature of the goal is what matters. Nowadays, youth are desperately seeking popularity blindly, regardless of the means they employ.

Whoever lived in the two or three decades back will undoubtedly know how discipline and moral training are diminishing in our society. By reflecting on the current situation of our youth and the trajectory of their future, if deep thought is given to the scenario, there will be a great challenge in the near future. Our youth lose direction, and they are the so-called leaders of tomorrow. No concrete foundation has been made, yet they are eager for overnight success and popularity.

However, almost no one is safe – as long as there is a smartphone in your house, the moral discipline of your family is at stake of demoralisation. Most children have more interest in comical videos, and many comedians are now pornographising their videos to gain more viewers and followers, which is becoming normal. Thus, everyone can be victimised unknowingly and unintentionally.

How can these bad attitudes be stopped from spreading? Who is responsible for doing so? These two questions can occupy the minds of every good individual who seeks the betterment of society. Thus, if these two important questions were asked, people might have different opinions. But, to me, it is a collective responsibility, while providing individual responsibility remains constant.

We use our phones for personal reasons and have complete control over whom we follow and unfollow on social media. We have the power to decide which posts to like or share. No one besides ourselves has total control over these actions. Therefore, I urge everyone to take immediate action on this issue to shape, clarify, and prepare the future for our born and unborn children.

May Allah guide us to the straight path.

Musa Idris, HND. (Laboratory science technology microbiology), CERT. (Animal production technology), CERT.(Cybersecurity and Digital Forensics investigation), wrote from Panshekara, Kumbotso LGA, Kano.

By Muhammad Abubakar

A devastating attack has claimed the lives of over 50 people in Bassa, Plateau State, triggering national outrage and renewed calls for decisive government intervention. The latest wave of violence occurred just a day after a visit to the region by Peter Obi, the Labour Party’s presidential candidate in Nigeria’s 2023 general election.

Obi, who had praised the resilience of Plateau’s people during his visit, expressed deep sorrow over the killings, calling them “heartbreaking” and “unacceptable.” In a strongly worded statement, he condemned what he described as a “deliberate, systematic pattern of coordinated attacks,” echoing similar concerns raised by Governor Caleb Muftwang.

“This is not the time for press statements,” Obi said. “It is time for concrete, strategic action. The people of Plateau need more than sympathy—they need security.”

He urged the federal government to immediately deploy reinforced security operations and actionable intelligence to identify and dismantle the criminal networks behind the atrocities.

Obi also called for swift justice for the victims, emphasizing that peace and dignity are the rights of every Nigerian citizen.

The incident marks another grim chapter in the ongoing violence plaguing Plateau State and raises urgent questions about the effectiveness of current security measures. Obi extended his condolences to the grieving families and prayed for strength for the people of Plateau and eternal rest for the departed.

By Muhammad Abubakar

The Federal University Birnin Kebbi (FUBK) has welcomed back Augustine Madubiya, a final-year student recently rescued unharmed from kidnappers, thanks to local security agencies. This is stated in a press release by Jamilu M. Magaji, Head of Information and Public Relations.

Augustine was officially returned to the university on Thursday in a ceremony held at the Council Chambers. The event was attended by Kebbi State’s Deputy Governor, Sen. Umar Abubakar Tafida, along with the Commissioner of Police Kebbi State Command, CP Bello M Sani, who personally handed over the student to the Vice Chancellor, Prof. Muhammad Zaiyan Umar.

In his remarks, the Deputy Governor attributed the successful rescue to the unwavering commitment of the State Governor, His Excellency Comrade Dr Nasir Idris. He emphasised the importance of the firm directives given to security forces to take urgent action in response to the kidnapping incident.

Augustine is currently receiving medical treatment, after which he will be reunited with his fellow students at the university. The Vice-Chancellor expressed profound gratitude to the state government and security operatives for their prompt response and mobilisation of resources in support of the university during this crisis.

The university community has extended its heartfelt appreciation to Governor Idris for his ongoing commitment to the safety and security of all residents in the state, highlighting a collective effort to safeguard lives and properties.

As the university continues its mission of providing a safe learning environment, this incident serves as a reminder of the challenges faced and the resolve needed to overcome them.

By Zayyad I. Muhammad

Nigeria’s National Security Adviser (NSA), Mallam Nuhu Ribadu, recently claimed that the country has recorded over 90% improvement in security under President Bola Ahmed Tinubu’s administration. He made this assertion in Jos, Plateau State, during a press briefing following a strategic meeting with the Commander of Operation Safe Haven, Major General Folusho Oyinlola. The meeting was convened after a deadly gunmen attack on the Bokkos community, which tragically claimed the lives of hundreds of residents.

Given the context of recent violence, Ribadu’s statement sparked mixed reactions from across the political spectrum. Critics argue that the NSA’s comments are aimed at shaping public perception as politicking for the 2027 general elections approaches. They view the remarks as part of a broader political narrative to build confidence in the administration. On the other hand, supporters commend Ribadu for leading an effective national security strategy, asserting that the improvements are tangible and worth acknowledging.

However, beyond partisan sentiments and political interests, it is essential to examine Ribadu’s claim from an objective standpoint grounded in verifiable data and realistic context. Security issues are too critical to be reduced to rhetoric, hey must be measured by real outcomes that affect the lives of everyday Nigerians.

Regardless of our political leanings, there have been undeniable improvements in some of Nigeria’s most dangerous zones. For example, the Birnin Gwari–Lagos highway in Kaduna State, which was shut for nearly a decade due to the menace of armed bandits, has now reopened to motorists, especially heavy-duty vehicles that previously avoided the route. The once-abandoned Birnin Gwari cattle market, inactive for over ten years, is now gradually returning to life with commercial activity.

Similarly, the Abuja–Kaduna highway, previously infamous for rampant kidnappings and ambushes, is now operational 24 hrs under constant military and police surveillance. Other major highways, such as the Kaduna–Kano expressway and the Jos–Akwanga–Lafia–Abuja corridor, now also witness 24-hour vehicular movement, marking a sharp contrast to the fear and hesitation that characterized travel in these areas just a few years ago.

Still, it’s important to remember that security is both delicate and dynamic. A full year of relative peace can be overshadowed by a single horrific incident. Groups like Boko Haram, ISWAP, and various bandit factions, such as the Lakurawa and Ansaru cells, still carry out attacks on soft targets in rural and semi-urban areas. While the overall frequency and scale of these attacks may be decreasing, their sporadic nature continues to pose serious challenges.

Between 2022 and 2024, several Nigerian security and intelligence agencies have reported significant gains. The Defence Intelligence Agency (DIA) indicated a 65% reduction in overall crime and criminality nationwide since May 2023. This figure is based on cumulative data from military operations, police reports, and inter-agency assessments.

The Department of State Services (DSS), particularly in the Federal Capital Territory (FCT), recorded a significant decline in high-profile crimes, including kidnappings, armed robberies, and terrorist threats, through 2023 and into early 2024.

The Nigeria Police Force also published extensive data on its security efforts: between 2023 and early 2024, police operations led to the arrest of 30,313 suspects linked to serious crimes such as kidnapping, armed robbery, cultism, and banditry. In the same period, 1,984 illegal firearms were recovered, along with 23,250 rounds of ammunition. Additionally, 1,581 kidnapped victims were successfully rescued across various states.

The proliferation of small arms and light weapons has long fueled Nigeria’s insecurity. However, between 2022 and 2024, the National Centre for the Control of Small Arms and Light Weapons (NCCSALW) recorded historic achievements. In February 2023, the Centre announced that it had recovered more than 10,000 small arms and light weapons from non-state actors during nationwide disarmament operations. By February 2024, the total number of retrieved weapons had increased to 20,000 firearms and over 60,000 units of ammunition.

Furthermore, in September 2024, the NCCSALW undertook the destruction of 30,132 recovered weapons, ranging from decommissioned and unserviceable arms to illicitly owned firearms.

The Nigerian Armed Forces, particularly the Army, have achieved notable success over the past three years. Between 2022 and 2025, military operations resulted in the neutralization of more than 8,034 terrorists across various theatres of operation, including the North-East, North-West, and North-Central regions. In February 2024 alone, 105 terrorists were eliminated during targeted counterterrorism operations. and 140 capture

A total of 6,376 kidnapped victims were rescued from insurgent enclaves and bandit hideouts in 2024 alone, thanks to joint operations involving the Army, Air Force, and local vigilante groups. These successes have contributed significantly to restoring public confidence in the state’s ability to respond to threats.

Additionally, by December 2024, the Nigerian military had dismantled numerous terrorist camps and degraded the operational capabilities of insurgent groups in several flashpoints. More than 20 high-profile bandit leaders and commanders were eliminated in precision operations, including:

 1. Ali Kachalla (Ƙawaje)

 2. Kachallah Dogo Kwaddi

 3. Lawali Dodo

 4. Ɓoderi

 5. Sani Wala-birki

 6. Kachallah Hana-Zuwa

 7. Damina

 8. Kachalla Sani Dangote

 9. Kachalla Adamu

 10. Halilu Sububu

 11. Baleri

 12. Modi Modi

 13. Kachalla Mai Shayi

 14. Kachalla Tsoho Lulu

 15. Ibrahim Nagure

 16. Kachalla Makore

 17. Bulak

 18. Tukur Sharme

 19. Hassan Ɗantawaye

 20.Ɗan-Isuhu

These names had long terrorised communities, operated illegal taxation systems, and masterminded large-scale abductions. Their deaths signal a turning point in Nigeria’s war against insecurity—at least in the short to medium term.

Critics, supporters, and objective observers alike hold valid perspectives on Ribadu’s claim. Security cannot be judged solely by statistics or isolated incidents—it must be assessed holistically, with a view to sustainability. While it would be inaccurate to declare total victory over insecurity, the data and field reports suggest that Nigeria is making measurable, strategic progress.

As Nigeria continues to grapple with complex internal threats, public expectations remain high. Citizens want not just temporary relief but long-term stability. Ribadu’s statement may be politically timed, but the figures back up his assertion, at least in terms of trend and direction. Whether or not one agrees with the 90% figure, one thing is clear: the tide appears to be gradually turning in favour of the state.

The challenge now is to sustain these gains, institutionalise reforms, and ensure that security is perceived and lived by every Nigerian in every part of the country.

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

By Kabiru Danladi Lawanti, PhD 

There is something about us, Arewa people. Whenever power shifts to the South, we start lamentations, accusing the leader, who is from the South, of nepotism or initiating policies that are deliberately aimed at destroying our region. 

We embrace this idea and write about it repeatedly. From 1999 to 2007, from 2010 to 2015, and now from 2023 to the present, we consistently reference our voting power in our writings. 

Recently, I read an article comparing our voting power and support for President Bola Ahmed Tinubu with other regions of the country. How long can we continue these lamentations? When will we stop lamenting and start acting?

We need to shift the conversation from an overemphasis on population-driven electoral power to a more strategic focus on economic productivity and revenue generation. The viability and strength of Arewa are not solely determined by the sheer size of our population, but by how effectively that population is harnessed for economic growth, innovation, and wealth creation.

Arewa’s fixation on securing political dominance through demographic advantage has frequently overshadowed the more critical question we need to be asking ourselves. 

How do we convert our vast human and natural resources into sustainable development outcomes?

While concerns about the inequities of political appointments and perceived nepotism under the current Tinubu administration are valid, ongoing lamentation over political spoils can be counterproductive if not paired with proactive strategies for economic transformation.

What has happened to Arewa after all these years of political power? What becomes of the “K” states after each election season? What has happened to Jigawa or Bauchi? Is it enough to have just a Badaru or Tuggar as compensation for the over 5 million we gave the President?

What is required is a change in strategy: a deliberate and coordinated effort to leverage our expansive landmass and youthful population to drive industrialization, technological innovation, and inclusive economic growth. Our governors need to be wiser. Have you ever checked the total amount of FAAC allocations coming to our states and local governments? What are we doing with this money?

In this regard, lessons abound from the developmental trajectories of nations such as China and India, both of which have shown how demographic advantages can be transformed into competitive edges through disciplined policies, strategic investments in education and infrastructure, and a clear vision for economic self-reliance.

The path to power lies not just in numbers – voting power – but in what those numbers yield after elections.

I have learnt my lessons. What we need is not political power at the centre but what we do with that power and what our Governors are doing with the huge resources coming to them from Abuja. 

The agitation for removing Tinubu in 2027 can be compared to the agitations of removing the military in 1999 or Jonathan in 2015. They are driven by elite interests, not necessarily by situations we find ourselves in, Arewa.

By Sa’id Sa’ad

“Silence is really golden. For many years, I have respected you as a great actress, but after listening to you speak for once, I lost all respect for you. Silence is, indeed, golden.” 

These were the exact words shared by a fan after watching one of the popular Kannywood actresses’ podcasts.

Recently, a podcast went viral in which four Kannywood actresses sat, warming their chairs, sharing opinions about relationships. While many criticise the podcast, I find myself wondering just how ‘golden silence really is.’

From Talk with Feezy by northern Nigerian artist Feezy to the highly criticised The Social Spotlight by Kannywood actress Nafisa Abdullahi, podcasts are slowly becoming the North’s new thing. Famous faces with thousands of followers are tapping into this audio-visual world and, irrespective of the content, are reaching a wide audience thanks to their massive followings.

Podcasting is the new cool in the North. Content creators, entertainers, film producers, actors, actresses and wannabe influencers are all jumping on this new wave. Everyone’s got something to say. But the unifying factor is they are all saying it in Hausa. This not only makes it content by creators from northern Nigeria but also for northern Nigeria and the broader Hausa-speaking population.

Now, let’s not be mistaken. Podcasting isn’t exactly new. Like most things, it just arrived in the North late. Young audiences are now tuning in, eager to consume original opinions from faces they admire beneath the thousands of Instagram followers. 

But here comes the twist. While popular faces trend with podcasts that often miss the mark, there’s a whole storm of lesser-known creators. Just as hungry. Just as passionate. Diving into podcasting, hoping to go viral. Few get it right. Many get it wrong, and most are just aiming to create controversy. 

It’s great that young creators are speaking up. It’s refreshing to see new northern voices adding their two cents to conversations about relationships, religion, family, entertainment, and society. But even at that, when done poorly, this new podcast culture is more dangerous than beneficial. 

I’m an avid fan of vodcasts, particularly those produced by Nigerians. I also strongly support consuming content from Northern Nigeria. However, just because it’s from the North doesn’t mean our standards should be low. We owe it to ourselves to demand quality.

Upon close observation, it’s clear that many of these podcasts bring ‘more face’ and ‘less value.’ In the first few minutes of an episode, you can already tell the host isn’t fully prepared. They ramble. They say empty phrases. And you’re left wondering: What am I supposed to take away from this? These podcasts often fail to provide value, and let me remind you, that’s the very foundation of podcasting: Value.

It’s a strange thing. Really. The lights are bright, the makeup is on point, and the guests are ready. The studio setup is perfect. Yet, after all that effort, the conversation feels empty. It leaves you craving more, but in a bad way.

This reflects the current trend in both public and private Hausa-speaking media, where a designated show for Kannywood stars is often featured. These shows rarely extend beyond inviting the stars for views and likes, failing to address the critical questions of why these shows exist in the first place.

But this isn’t just happening among famous creators. A new wave of young creators has emerged; unfortunately, many of them, without doing their homework, are merely copying the same format used by the stars, eager to replicate the same model: 

Create podcast → Talk carelessly → Create controversy → Get views and likes.

While this model keeps some people in the limelight, it doesn’t do the North any favours. It’s as if we’re holding a mirror to the region’s weaknesses and saying, ‘Here, look at us, this is what we’ve got.’ It’s reinforcing the negative stereotype that we can’t produce quality. 

Whether we like it or not, the digital presence of these creators who act as our representatives shapes how the world perceives us.

But let’s not ignore the few non-popular creators producing quality content in Hausa for the region. Many of these are tech-driven podcasts that, although still growing, offer substantial value. Unfortunately, these high-quality contributions are often overshadowed by the more glamorous but shallow content produced by popular stars or emergent ones desperate to trend. 

The question we must ask ourselves is: Which popular Hausa-speaking podcast from northern Nigeria truly offers real value to its audience? How much of the value is visible? Is the content truly for the audience or just for the producers? What narratives are being sold, and can we, in terms of quality, truly compete with podcasts from other regions in the country?

Until we get it right and have the right people behind the mics, with the right knowledge and intentions, these creators will continue to podcast about northern Nigeria’s weaknesses for likes. The unfortunate truth is that this will only serve to bury our efforts to challenge negative stereotypes six feet under. 

Ultimately, every creator has the right to produce what they want. In this case, the power is in the hands of the audience. 

You and I decide what should be popular.

Sa’id Sa’ad is a Nigerian writer and journalist currently residing in Germany. He is the author of the podcast-play “Gangare”. He won the Peace Panel Short Story Prize in 2018 and the NFC Essay Prize that same year. He presently works with the German broadcaster Deutsche Welle. 

By Senator Shehu Sani

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

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

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

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

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

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

May his soul rest in Aljanna Firdausi, amin.

By Zayyad I. Muhammad

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

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

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

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

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

The prophet (SAW) also said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

By Dahiru Kasimu

Usmanu Danfodiyo University Sokoto will hold its 2024/2025 matriculation ceremony on 9 April 2025.

This was contained in a press release signed by the University’s Director of the Information and Public Relations Unit,Ismail Muhammad  Yauri, and issued to the journalists.

He stated that the event, which will take place at the Convention Square Arena on the main campus, is meant for newly admitted UG I and UG II (Direct Entry) students and postgraduate students who are not alumni of the university.

During the matriculation ceremony, Prof. Bashir Garba, the Vice Chancellor of the University, along with the Dean of Student Affairs, scholars, and the Students’ Union, is expected to attend and address students.

Newly admitted students will undergo an orientation program, and eminent academicians will address them on theinformation they need to know about the university, the rules and regulations, in addition to the mode of operations.

The orientation program could also help the students understand how to accomplish their academic pursuits.

Usmanu Danfodiyo University Sokoto, known as the most peaceful university in Sub-Saharan Africa, is one of the second-generation universities established in 1975. It offers eighty-two academic programs across 18 schools, colleges,and faculties located at the permanent site and the University Teaching Hospital.