Northern Nigeria

By Zayyad I. Muhammad

In northern Nigeria, discussions on leadership succession and selection processes usually arise prominently only when the region is not in power at the center. Attention to these issues appears to be less pronounced when the North holds central power.

In four to eight years, the dynamics of politics in Northern Nigeria will witness a major shift because the current ‘Class 1’ political leaders will retire due to old age. For instance, in eight years, the former President Muhammadu Buhari will be 90, the former Vice President, Alhaji Atiku Abubakar will be 86, the former President, Ibrahim Babangida, will be 91, Mamman Daura will be 93, Murtala Nyako will be 90, former Head of State Abdulsalam Abubakar will be 90, former Head of State Yakubu Gowon will be 98, and General Aliyu Gusau will be 89. Also, General TY Danjuma will be 94, Sani Zangon Daura will be 94, Ango Abdullahi will be 84, Abdullahi Umar Ganduje will be 83, etc. Their age will eventually phase them out of active politics.

For ‘Class 2’ political leaders, some will also grapple with old age, and their faces are too familiar to the public. In 8 years, Nasir El-Rufai will be 72, Ali Modu Sharif will be 76, Rabiu Musa Kwankwaso will be 76, Ahmed Lawan will be 73, Aliyu Wamako will be 79, and Nuhu Ribadu will be 72. Bala Mohammed will be 74, Governor Inuwa Yahaya will be 71, George Akume will be 79, and Governor Abdullahi Sule will be 73, while the current Vice President, Kashim Shettima will clock 66, which is fairly good for him. However, globally, in recent times, people in their 80s have clinched the presidency of their countries, indicating that age is gradually becoming inconsequential in political contests.

However, the individuals poised to play a prominent and vital role, naturally succeeding the ‘Class 1’ political leaders, include some state governors completing their second terms in the 4 years and other political figures who are relatively young and have excelled in their positions. Notable among them are Governors Babagana Zulum (63), Ahmadu Umaru Fintiri (64), who is performing wonders in Adamawa despite its meager resources, Simon Lalong (69), Yahaya Bello (57), Mai Mala Buni (65), Senator Aminu Tambuwal (58), Speaker Tajuddeen Abbas (60) and many more in both the public and private sectors. While the dynamics remain uncertain over the next 4–8 years, it promises to be an intriguing new chapter in the political leadership of Northern Nigeria.

Furthermore, the next leadership of the North may emerge in contrast to our existing selection process, a process that was always haphazard and mostly shrouded by the vestiges of personal interests. It has often been devoid of the sub-national’s or country’s interests. This time around, someone’s performance in public office may play a vital role in his or her emergence as the leader of the North. The Northern masses are now more concerned about development-oriented personalities than just political names. Performance is key.

And the dynamics of the Nigerian political landscape are changing overtime as well. The country needs a well-planned leadership succession arrangement. This is even more crucial because the nation is a developing country. A structured political succession plan will free the current age-old leadership from the burden of ‘carrying the camel and its loads’.

Though our succession planning, especially in the North, has been happening within the spheres of political leadership in Nigeria, it was based on some old systems and outdated processes, so to speak, for example, when former President Olusegun Obasanjo was tackled on his choice of former President Umaru Musa Yar’Adua while being fully aware of the latter’s health condition, Obasanjo said his decision was based on the information available to him and Yar’Adua’s honesty. This has brought to the fore the need for the North and the Nigerian political leadership at large to cultivate the culture of having succession advisors and employ the science of succession. It will help them make sound decisions for the transition of leadership between the current generation of leaders and potential younger successors while still maintaining some sort of political relevance and influence.

Unfortunately, the current political leadership has a poor mentorship system, especially in terms of teaching the art of politics and participation in national politics. The most hit are often their offspring and lieutenants; they are mostly engaged in power play and wealth accumulation, forgetting the importance of leadership and governance . Thus,  when they find themselves in power, they become confused with power.

Let us also not forget that picking a successor in Nigeria is a painstaking job because of the complex nature of Nigeria’s politics. Our fault lines, apparent influence of geography, tongue and faith in our polity are some of the factors responsible for this. For instance, the political geography of the North has a large number of these political leaders, and the region has some of the oldest people in the national and state assemblies, including commissioners and council chairs.

The north’s “Class 1” political leadership must establish a well-organized yet practical succession plan – a crucial step for them, their politics and the region. Notably, some governors who will conclude their final terms in 2027, having excelled in their roles, should naturally be the future political leaders in the North and at the center.

Zayyad I. Muhammad writes from Abuja, 08036070980, zaymohd@yahoo.com

By Lawan Bukar Maigana

After watching a Hausa video from Kano State a few days ago on different social media platforms, I was deeply saddened to witness a young man confessing to security officials how he fatally stabbed and murdered his father. Saying he committed the act “out of love for him” forced tears out of my eyes.

The most heartbreaking part was when he acknowledged his father’s care, provision, education, and immense love towards him, expressing that he killed him to ensure his father’s peaceful rest in heaven.

When asked about his name by the interrogator, he confidently said, ” My name is Abu Kasim Bin Ya’u Bin Ibrahim Bin Abubakar.” Surprisingly, he doesn’t even know the crime he committed before his arrest by the staff of the Nigerian Civil Security and Defense Corps (NSCDC).

While reminding him that he killed his father, he unapologetically explained that whoever is killed goes to heaven—paradise—without any questions from angels. ”I killed him, and whoever kills someone will go to hellfire. I am a certified member of Hellfire, but my father is a dweller of paradise, and I don’t care about the situation I will find myself in. That is not my problem.”

When asked why he didn’t kill himself,  he replied, saying he loves his father more than himself. ”He paid my school fees, and I became a wayward person and killed him, qualifying me to be judged accordingly. We must tell the truth no matter what. I am in the know that I killed him, and I will not lie to you, Officer.”

These were the words of the young man from Nigeria who killed his hard-working and promising father after getting high on hard drugs, exposing the level of crime that a drug addict can commit if he or she is high.

Similarly, I overheard a story of a young man, 21, who forcefully slept with his 17-year-old sister after being high at night, leading to her pregnancy. He said he thought he was at a hotel where he spent the night.

Another case of drug addiction that got me thinking some months ago was a case of a man who threatened to kill his father if he cautioned him about his lifestyle.

Yesterday, I read a report by TheCable that the National Drug Law Enforcement Agency, NDLEA, has raised concerns over the abuse of psychoactive substances among Borno’s young people, outlining fermented human urine, lizard dung, camel urine, Lipton soaked in gin, and mentholated spirits mixed with soft drinks as the most abused substances in the state, which resulted in prostitution, extortion, and other social ill-practices.

This was contained in a statement by Iliyasu Mani, the Commander of the Narcotics of the NDLEA, Maiduguri, Borno State.

He explained that some youths are inhaling toilet fumes and gutter dirt to get high and commit different kinds of crimes to the detriment of the state, aside from the ongoing insurgency that has claimed thousands of lives and businesses, leaving people poor and helpless.

Mani went on to say, “Let me categorically state here that these new psychoactive substances that are commonly abused today include cannabis sativa, skunk, cough syrup with codeine, ice, tramadol, rRohypnol diazepam, pentazocine, rubber solution, and glue,” concluding that some use 10-year-old human urine to get high.

According to the United Nations Office on Drugs and Crime, a household survey conducted in 2018 and reviewed in 2021, the level of substance abuse in Nigeria is at 14.3 percent which was three times higher than the 5.6 percent global average. This alone calls for action to come up with realistic and achievable ways of tackling drug addiction in the country.

Recently, one of my relatives escaped death after a botched attack by terror drug addicts at his residence in Gwange Sabon Layi in Maiduguri. They went to his house at night, attacked him with knives, and snatched his cell phones, one among the many crimes they commit daily.

This is the situation of many young people today in the North. Their addiction to hard drug consumption has already taken a frightening dimension. That is why the government must do something to arrest the dangerous situation. 

Lawan Bukar Maigana writes from Borno State and can be reached via email lawanbukarmaigana@gmail.com

By Sa’id Sa’ad

In 2021, I sat at Arewa House. I listened to Late Ummaru Danjuma (Kasagi) thunder – in his old throaty yet commanding voice – bitterly about how Hausa culture and stories have diluted over the years. His face, though saddened, lit by fluorescence – old, yet much alive – spread goosebumps throughout the room, reawakening all the murdered tales back to life. No one would think that that command births the reawakening of not just Hausa culture, stories, and language but northern Nigeria’s stories.

That was the maiden edition of the Hausa International Book and Arts Festival (HIBAF)—a time when literary festivals have suffered lashes of COVID-19. Literary enthusiasts, writers and journalists were once again full of life to reconnect. While some see it as a promising beginning for a new Jaipur Literature Festival of Northern Nigeria, a lot thought it was just a naming ceremony of yet another Nigerian literary festival that will soon wither due to shrinking funds.

Hausa or northern Nigeria literature – before now – couldn’t afford itself a “consistent” arts festival that solely promotes and celebrates its artistry, culture, and stories until the advent of HIBAF. However, there were several one-off attempts previously, but mostly political. One might argue that festivals like Kaduna Book and Arts Festival (KABAFEST) have blanketed the same purpose. Still, I would differ because KABAFEST is an international festival bringing international guests with national stories to a northern city. KABAFEST is – or now probably was – an arts festival “in” northern Nigeria, while HIBAF is an arts festival “for” northern Nigeria. This is not a dismissal of the influence KABAFEST had on northern Nigeria. It would be stupid to dismiss that.

However, as the region continues to suffer stereotypes about its literary prowess, HIBAF could stand on the edge of liberating northern Nigeria from such an ugly view. Perhaps the birth of what can be predicted today is the conscious reawakening of northern stories.

For a young festival with such an ambitious name, the question is: Is HIBAF only representative of the Hausa people or northern Nigeria?

It is easy to assume that HIBAF solely represents Hausas and their stories, especially for those who view them from the outside. This is mainly because, unlike other art festivals in Nigeria and around the world founded to represent a geographical entity, such as Lagos Book and Arts Festival, HIBAF is one of few whose nomenclature represents a tribe. In previous seasons, the festival granted conversations in the English Language; therefore, that says a lot about HIBAF going beyond Hausa “alone” in its programming, which I find healthy.

It would be great if HIBAF were only for Nigerian Hausas. It is okay if it is for Hausas globally. But it will be graciously honourary if HIBAF is for northern Nigeria in general. The value of this ambitious festival is in its capacity to reconnect Hausas and Hausa cultures with cultures around it through diversifying into introducing tribes that have existed with Hausas, such as Fulani, Nupe, Tiv, Igala and other northern tribes to its programming. This will mean Hausas and communities of non-Hausas in Hausa communities could re-share a space in arts and shape a positive narrative of the region in terms of collective literary and artistic prowess. This will create a unified northern story(ies).

Another issue that can’t be dismissed is the problem of northern consciousness – this time, refusal – to appreciate northern initiatives. It is a similar case for HIBAF. It is seldom difficult to see a representation of famous northern personalities – especially from Kannywood and music sub-sectors, aside from a few interested in literature such as Aminu Ala or Ado Gidan Dabino. Most hardly care. This does not mean that such personalities – who don’t care – will decline invitations from similar festivals in other parts of Nigeria. They certainly will accept. Now, the question of the “potentiality” of the festival in creating “value” and “shaping northern stories” has everything to do with bringing people of value, not just in literature but from other art sub-sectors such as Kannywood and Hausa music space into its fold.

Knowingly or unknowingly, the Kannywood industry needs more fora this time than ever. Imagine Ali Nuhu, Rahama Sadau, Fauziya D. Sulaiman and Salisu Balarabe on a panel to discuss how northern creative writers could get their – more well-written stories – to Kannywood screens. This panel can pave the way for collaboration that could place both the creative writing and Kannywood film industries decades ahead—a potential both industries share.

With its ambiguous programming nature of inculcating cultural programmes, the festival could give life to northern cultural heritages on the verge of fading with the recent digital revolution. It will be fascinating to see HIBAF Durba, HIBAF Tashe, HIBAF Dambe, Dandalin HIBAF, HIBAF Mawakan Gargajiya and other numerous HIBAF’s all-year-round that could bring back the northern cultural heritages while also Including non-Hausa cultural programme. Again, this creates unified northern cultural narratives.

This year’s HIBAF, in its third year of awesomeness and vibrancy – though still wounded by honest negative feedback from the second season – is bringing diasporic faces back home. Simply put, ‘going international with locals, and for locals.’ Such a breed can give life to a new dimension of cross-geographical collaboration between northern storytellers in the diaspora and Nigeria—a remarkable feat to a tremendous progressive bond.

While the festival, through its host organization, is becoming a spot for learning and sharpening creative and artistic mastery through workshops and seminars, it depicts how it can create a birthplace of yet new sets of Abubakar Imams and Zaynab Alkalis who would live to tell the stories. But this can also be limited if the focus is Hausa and literature alone as, thus, expansion both in language and sub-sector is where the growing inclusive value lies.

From pages of novelists to the rhymes of poets, from scenes of playwrights to screens of filmmakers, from the vocals of singers to the lyrics of songwriters, from the colours of culture to the lens of photographers, from northeast to northwest and northcentral, HIBAF could cook a recipe of blended stories – of all that have been around Hausa – to a valuable northern unified story.

Though all these are a long walk to a new revolution for northern Nigeria’s stories, it can place HIBAF at a point of liberating the region and demolishing its stereotypes.

Sa’id Sa’ad is a Nigerian writer, playwright and journalist from Maiduguri. He won the Peace Panel Short Story Prize 2018 and the NFC Essay Prize 2018. He writes from Bonn, Germany. He can be reached directly at saidsaadabubakar@gmail.com

By Umar Sheikh Tahir (Bauchi)

Columbia is an Ivy League University, one of the eight most prestigious institutions in the United States of America. Ph.D. students at this university undergo two years of coursework. One of the classes I took was Islam, Knowledge and Forms, which a visiting professor from Germany taught. Part of the course is a library visit to the exhibitions section under the project of Islamic Sciences, Science, Nature, and Beauty: Harmony and Cosmological Perspectives in Islamic Science (2022) at Butler Library, the largest library of Columbia University with millions of resources. 

The exhibition contained objects, images, rare manuscripts, and other learning materials. Two materials, among others, became the most astonishing factors in the exhibition: one of them is a rare copy of the Holy Quran, and the second is a locally handmade wooden tablet (Allo).   

The instructor asked everyone to talk about any material in the exhibition. Students gave their feedback on the experiences passionately; different things wowed everyone. When it came to my turn as someone who had known these items since childhood in my father’s private library, where we sneaked as children, which housed similar treasures. To us, these are the most useful items in his library as we do not read books; we only view images and magazines, such things that are not viewed as essential to the readers. Then, I shared my familiarity with these items, telling them I was exposed to most of the exhibited materials from my upbringing in Northern Nigeria, including “rare manuscripts” of the Quran. 

The Quran displayed was a giant copy of the original Uthmanic Quran, denoted to the third Caliphate of the Muslim nations who reigned (644/23H–656/35H). It was so amazing to all of us. As for me, the Quran is the most frequently read book in my entire life, and to their surprise, I can read this copy fluently without diacritical marks. I highlighted that memorising the holy Quran, even without understanding Arabic, is common in Northern Nigeria.  Most of my fellows never knew that sometimes people memorise it at an early age. I did not shock them with that, as I am one of them. 

In the second incident, Professor Brinkley Messick invited me to speak in his class on Islamic Shariah Law as someone with experience with an Islamic Madrasa background and went to Azhar University in Egypt. The theme of the class is the Islamic madrasa. He is interested in the Islamic tradition, as evident from the cover of his book, “Calligraphic State.” 

The Professor brought Allo a wooden tablet to the class and circulated it to students. Everyone was looking at it with surprise. I named it to them as a personal tablet for inscription and memorisation of the holy Quran, and the students asked for more details. I said we write verses from the holy Quran for memorisation after repeating it several times; not everyone understands how that works, except those with Islamic background. However, when I told them when we wash the script, we drink it, everyone was left with open mouths, surprising our embodiment of the holy book, including the professor. They could not process as modernised individuals with high sensitivity to germs and bacteria. Again, as I told our class last semester, this is very common in Northern Nigeria. 

Coincidently, one of the attendees from a Saudi background added that people used some scripts for Talismite and protection from Djinn (Ruqyā in Arabic or Ruqiyya in Hausa) by reciting some verses in water. I told her this is true; we have that part in our culture too, but the biggest part is that we drink washed script for the embodiment and show respect for not letting a drop of that water on the ground as a sacred word. As kids, we were told that whatever verses we memorise from the holy Quran and drink will stay in our hearts for a long time.

In reference to that, American Professor of Islam in Africa Rudolph Ware published his book Walking Quran on the Madrasa system in West Africa. He referred to those Quranic students’ embodiment as the Walking Quran in relation to the narration of the Hadith reported in the books of Hadith such as Ṣaḥīḥ Muslim; Aisha was asked about Prophet Muhammad’s PBUH character, and she said he was a Walking Quran.  

Our cultural legacy, often undervalued by some of us in our region, gained recognition at Ivy League institutions. Those people appreciate a centuries-old Quranic educational tradition or Almajiri system and show their respect to our subregion. Even our way of drinking the washed script of the Quran mesmerised them. 

A professor dedicated his projects to studying a school system called Daara schools in Senegambia or the Tsangaya schools in Northern Nigeria, making it evident that our legacy is an astonishing point to those communities. Then, as indigenous Africans who were introduced to the colonial system of Education less than a century ago in Northern Nigeria, we should be more proud of our system by appreciating those communities who choose to preserve it, as they make our subregion a central point of high intellectual conversation around the world. 

We should not deny our legacy by stigmatising the Almajiri system of education. Instead, we should support it and create a way of modernising it to empower and preserve our centuries-old legacy.  Whoever shows kindness to the Quran and its reciters will receive people’s applauses in this life, including Western intellectuals, and God’s reward in the hereafter. Thanks to those state governments in Northern Nigeria who support and recognise this system of education.

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

By Abdelghaffar Amoka

I have read comments from some ladies on social media that they can’t marry a man who earns less than a certain value, for example, N300k. I have no issue with setting such a minimum. I am of the school of thought that a man should be able and ready to take care of a woman before making that marriage decision. It is okay to set a minimum amount that the man must bring to the table. But that means you must have also set a minimum you are bringing to the table. So, what are you bringing to the table?

Don’t tell me about your body because we all have a body we are bringing to the table. Of course, your fine face and body shape may be the first point of attraction to a man. He will be wow! See beautiful face! See fine shape! Lower your gaze, bro. But that is just a motivation. A man needs more than a pleasing face in a woman/wife to keep him going. In the words of Jim Ryun, “Motivation gets you started, but habit keeps you going”. There must be something to keep you going, or else it crashes. 

In 2012, shortly after returning from the UK, I got into a talk with a lady I really liked. She told me she, too,really liked me, but her feelings for me were not enough to survive a lifetime relationship. I was happy with her honest submission. That was the most honest response I have got from a lady. So, both parties must bring something that will keep a lifetime relationship. That thing is most likely beyond your pretty face and his 300k. 

There are different kinds of wives. The normal wife and the Trophy wife. Do you want to be a Trophy wife? Your body is all that is needed to be. You can be brainless; it doesn’t matter; your value is in your physical appearance. You are just a status symbol who has to ensure a flawless look to enhance the social status of your husband. He sure knows you need that money to spend on your looks to stay attractive to him and the clients you are to impress. He will make provision for that. They (Trophy wives) seem to serve the same purpose as models. 

For the normal wife, your value is not your physical appearance but your personality. The same personality that made you feel he would be a great husband and father to your kids. Husband and wife are full-fledged partners in making their home happy and prosperous. They are supposed to be loyal and faithful to one another and genuinely interested in each other’s welfare and the welfare of their children. A woman is expected to exercise a humanising influence over her husband and to soften the sternness inherent in his nature.

While a fine face could be the motivation for a lifetime relationship, we are expected to bring our heads to the table. We should be able to share ideas. He should be somebody to look up to and be able to be your guide. He should also be able to tell you the ideas in his head for your input and criticism. You should be his second opinion. You should be able to help him grow his ideas.

A man is enjoined to also educate and develop the women in his care so that they cultivate the qualities in which they, by their very nature, excel. You should be willing for that development. You should be able to transform your ideas into a product, even from your kitchen, to support yourself. He will want to come home and be told: “Sweetheart, I have done so and so to transform the 100k you gave me the other time to 120k and have got so, and so plans to re-invest it for more gain”. He will be like, Yeah! That is my wife.

He may not need the money as he is responsible for taking care of you. But you should be able to support yourself in some things. You can also voluntarily support him without asking. Marriage is about growing a family. It’s not just about bringing a minimum of N300k to the table. The N300k may still not be enough if she doesn’t have what it takes to manage it. It is having what it takes to help him manage and maximise his resources for the family. 

You are not a commodity. You are priceless. Stop objectifying yourself. Your worth and potential are in your head. It does not lie on that flaunted sexualised fatty part of the body. Your value is unquantifiable. Stop putting a price tag on yourself. Not even the pleasure derived from talking with each other can be priced. No amount of money can buy that. Take a lesson from those humble, beautiful women and wives who are professionals and entrepreneurs. There are a number of them that I admire every day.

To brothers, if you are looking for a Trophy wife, ensure you have the cash to maintain the trophy. Her flawless look must be kept intact against all odds. 

Dear friends, be yourself and listen to yourself. Relationships are not destined to be or not to be. They work because the people involved find something interesting about themselves and are willing to make sacrifices to make it work. I hope to write about my mother someday. Don’t live by social media. Don’t get carried away by social media euphoria. Don’t let some frustrated individuals on the net confuse you. The value of family is priceless. Let’s bring our heads to the table to build that small empire for a beautiful family. 

Abdelghaffar Amoka Abdelmalik, PhD, wrote from Ahmadu Bello University, Zaria. He can be reached via aaabdelmalik@gmail.com.

By Uzair Adam Imam

In a spectacular event held at Tahir Guest Palace on Friday, PR Nigeria, in collaboration with Daily Nigeria and Arewa Agenda, recognized and awarded thirty exceptional youths under the age of thirty for their outstanding achievements in various fields.

The ceremony aimed to showcase the remarkable talents of young individuals from northern Nigeria who are actively contributing to the development of their states and the nation as a whole.

Dr. Musa Sufi, one of the organizers, highlighted the significance of the event, stating that it serves as a testament to the innovative minds thriving in northern Nigeria.

He emphasized the need to present these accomplishments to the world, inspiring and motivating other young people to strive for excellence in their endeavours.

Addressing a prevalent issue, Dr. Sufi pointed out the communication gap between the older and younger generations, emphasizing the lack of mentorship for the youth.

He urged both the government and non-governmental organizations to innovate and develop initiatives that align with exploring the immense potential and strength of young people.

Among the esteemed awardees was Aliyu Idris, a final year student at Bayero University. Expressing his joy, Idris acknowledged the challenges of being selected among over seven hundred nominees and considered his education award as a prestigious recognition.

He attributed his success to determination and unwavering commitment to achieving his goals.

Abdulhafiz Abdullahi Aliyu, another awardee from Jos, expressed his excitement about being recognized for his organization, Sunna Techlap, which he established within a year.

He shared his gratitude for the acknowledgement and the opportunity to receive the award, emphasizing the pride of being invited from Jos.

The event drew a distinguished audience, including notable academics such as Dr. Bala Muhammad, and Dr. Sule Yau Sule, Dr. Kabiru Sufi Said, and prominent figures from the Kannywood industry, including actresses like Mommy Gombe and producers.

The diverse attendance underscored the broad support for celebrating and encouraging the accomplishments of young individuals in the northern region.

As northern Nigeria takes a step to bridge the generational gap and provide recognition to its talented youth, the hope is that these initiatives will continue to inspire and foster a culture of excellence and innovation among the younger generation.

By Ishaka Mohammed

The Northern States Governors’ Forum, under the chairmanship of Governor Muhammad Inuwa Yahya of Gombe State, has donated 180 million naira to support the victims of the accidental bombing in Tudun Biri, Igabi Local Government Area of Kaduna State.

This was part of the resolutions adopted at the inaugural meeting of the Forum under the new administration. 

At the meeting held in Kaduna on Friday, December 15, 2023, the Forum commiserated with the government and people of Kaduna State over the accidental bombing by the Nigerian Army, which killed over 100 people and injured scores of others earlier this month.

The Forum commended both the Kaduna State Government and the Federal Government of Nigeria over the handling of the situation while promising to ensure a full investigation into the incident.

“The Forum resolved to to work collectively to ensure that the tragic incidence [sic] is thoroughly investigated with a view to compensating victims and taking corrective measures to prevent future occurrence,” part of the statement signed by the chairman reads.

Earlier, President Bola Ahmed Tinubu had directed a full-fledged investigation into the incident. Also, Vice President Kashim Shettima, accompanied by the Speaker of the House of Representatives, Abbas Tajuddeen; Minister of Defence, Mohammed Badaru Abubakar; and the APC National Chairman, Dr Abdullahi Umar Ganduje; had visited Kaduna to console the survivors as well as the families of the dead victims of the bombing.

The incident has generated a lot of reactions from the Muslim faithful, who continue to demand in-depth investigations and adequate compensation.

By Sani Umar Adamu

It’s said “An injustice to one is an injustice to all”. The cursory in justice would be an insincere simulacrum that spells the rogue society, but only to who knows must say the least. Going by the saying ‘what the heart thinkenth the tongue speaketh’ with all viable indications the awaiting judgement would not serve and do away with stud whom were racing to twist the world known mandatory, just on the floor of pristine judgement which by the way would be the Nigeria’s biggest justice robbery.

Abba was returned elected and officially declared winner by the INEC, the election which was supervised by both the internal and external observers was believed to be freed from any howl, in fact; it was an afflatus to stimulate by other states. Only greedy and depredator would cease the rectitude of the election and thinkenth to reverse the will of millions. We have known that the only substitute to the lies and unfairness is shaping the mendacity to bring in seizing, itch and threatening of the democracy. 

We became tootles in reticent the voices of our concern are in taciturnity where we no longer feel the pain in others; the pain of my neighbor is no longer threatening, as if telling the truth is synonymous to being a workshy. The naked truth has become something invisible – that which can not be seen simply because the ambitions and hopes are tied to president’s apron string. To cleanse the Augean stable – we definitely need to voice up our concern learn from the history of Hercules who was to clean the stables of Augeas King of Elis in which were 3000 oxen and which stables had not been cleaned for thirty years. Hercules performed the task in a single day by leading the rivers Alpheus and Peneus through the farmyard… this is to show how quality of trusting and voicing the concern is. So on no account we should lay out our hands, our voices and our fortitude to this least moiety-imballlance  we have received from the judgement of the Kano state governor. With menacle or co-adjutor, with wantonness or pride we all have to coalesce to break the unspeakable inept trench drawn between justice and injustice. 

To secret or not to do the Injustice is lethal and apparently we shouldn’t live in negation to it’s very existence, the wrath horror would summon the every existence of our survival. And when the fury unleash it wouldn’t spare the opulents or the one in abject poverty we all be the receiving edge and in the midst the pollutants disseminate the unity in our lands and finally mock the affirmation of our peaceful coexistence. 

A close shave to this prospicience is to replete the almost will of justice towards its impartial equilibrium. That’s the Justice must be served in no conjunction or appeliation to party membership, it should be served on the ground of impartiality. The crooked or inanimate cupidity to topple the incumbent and democratically elected Governor will be checked  and stopped on the spot. It’s truly beyond comprehension to figure out why all this hatred in the name of polity? Comparisons are odious, and an empty bag will not stand upright. Decisively this justice miscarriage sensed the intended failure to oust the duly elected Governor. At length the plutocracy is in sight and this will bring the collapse of our youngish democracy and it’s an injure to the prescribed rule of law and when this happens just wait for the time to commiserate the down fall of the entire system at large.

Sani Umar Adamu (Kawun Baba) can be reached via umarhashidu1994@gmail.com.

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By Laraba Jauro

Women advocates in Nigeria, like other women in the world, encounter numerous challenges in undertaking advocacy, especially in the country’s northern region. The women’s voices are not heard, and want to be heard. And their vulnerability is a high risk in society.

The United Nations declared 1975 through 1985 a “Decade for Women”. Four world conferences on women were held: Mexico City 1975, Copenhagen 1980, Nairobi 1985 and 1995 Beijing. These conferences directed the searchlight on various issues affecting women’s status in society. 

These issues, among others, include Violence against Women, Women’s Rights as Human Rights and Women’s Reproductive Health. It was not until then that the woman’s question entered the political agenda in Nigeria. 

Various national development plans were gender-blind and gave no specific place to gender issues in Nigeria. These Conferences encouraged Nigerian women to come and form their Non-Governmental Organisations (NGOs) to empower themselves.

Being a woman in Nigeria comes with deliberate discrimination, social, religious and economic inequality, misogyny and gender-based violence. Being a woman in Northern Nigeria sometimes comes with the aforementioned challenges.

Northern Nigeria is a diverse region with people from different groups, religions and cultural orientations towards women’s rights.

In an interview with executive Director Zenith of the Girl Child and Women Initiative Support, Aishatu Kabu Damboa, a gender equality activist in Maiduguri, said, according to the United Nations sexual and reproductive health agency, of the 7 million people affected by the insurgency in north-east Nigeria, about 1,750,000 are women and girls of childbearing age who need sexual and reproductive health services.

“Through my foundation, I worked on sensitisation programs on the prevention of SGBV and provision of re-washable menstrual sanitary pads at camps for internally displaced persons in Maiduguri. She is also actively working to support adolescent girls in IDP camps by providing access to vocational skills.”

She added that women and girls in Borno state, like any other place in Africa, deal with poverty, rape, domestic violence and gender discrimination, and there is a need to raise their voices for government to take necessary action.

She said being a woman advocate in Borno state and anywhere in the north is full of threats, insults and rejection. When men, and even some women, hear you mentioning equality for women and girls, they think you are starting a war with men. 

Threats of physical violence, name-calling, trolling and online abuse come with the territory. The abuse used to hurt me, but then I understood that here in the community where I came from, it is not the norm for women to be outspoken.

Women in politics or who hold public office are called prostitutes. But she isn’t letting it get to her or stopping her from her mission of educating women and ensuring a gender-balanced society. I strongly believe in education. Our people must be educated; it is the long-term plan to change things.

However, she believes education is the key to lifting women and girls out of poverty. She said women are breaking the culture of silence, unlike their forebears who kept it to themselves and died in silence. 

Being vocal about women’s rights on a public platform as a young Northern Muslim woman has a challenge in northern Nigeria. She also advised the government to ensure women representatives on every issue in Borno state. People should understand their aim and stop harassing women advocates in northern Nigeria at large. 

Laraba Jauro wrote from the Department of Mass Communication, University of Maiduguri.

By Abdulrazak Iliyasu Sansani

Barring any last-minute changes, Al-Qalam University will hold its 2nd Combined Convocation on Nov. 25, 2023. The day is what everyone associated with the university eagerly looks forward to seeing. 

Al-Qalam University, Katsina (AUK), hitherto known as Katsina University, Katsina (KUK), is located in Dutsinma Road, Katsina State, and known for the academic aspiration of those who seek knowledge deeply rooted in sound morals. Al-Qalam University was established in 2005 as Nigeria’s first private Islamic university.

The university has gone from strength to strength since its establishment 18 years ago. It presently runs six schools/colleges, which offer assortments of options for the students: The College of Social and Management Sciences, College of Natural and Applied Sciences, College of Education, College of Humanities, College of Post Graduate Studies, and School of Basic and Remedial Studies. It awards 22 undergraduate degrees (among which five courses offer both full-time and part-time programs), 11 master’s programs, and nine PhD programmes, all accredited by the National Universities Commission (NUC) in line with the laws governing university education in Nigeria. 

Recently, some new courses were accredited by the NUC, which brings the total number of programmes to 36 for the 2023/2024 academic session. Despite being a non-profit institution and the difficult economic situation in Nigeria today, the university continues to flourish. However, this is not far-fetched as it is run by an exemplary governing council and administratively headed by an astute academic, economic luminary, and open-minded scholar, Professor Nasiru Musa Yauri, who has not only built on what his predecessors had achieved but also devised different means to take the university forward. He is equally supported by the hard-working team across the various faculties and colleges to actualise the founders’ dreams of the first Islamic University in Nigeria. 

The Programme of the 2nd Combined Convocation is quite extensive. Therefore, I will highlight some of the events for want of space.  The Vice  Chancellor of Al-Qalam University, Professor Nasiru Musa Yauri, disclosed some of the events scheduled for the imminent second combined convocation while briefing journalists in Katsina on Nov. 19, 2023.  

According to the information, 139 postgraduates will be conferred with different honours during the convocation ceremony, including seven Doctor of Philosophy (Ph. D), 125 Masters, and seven postgraduate diplomas (PGD). 

“We are going to honour and celebrate graduates from the 2016 to 2023 sessions, which means on Nov. 25, we are going to confer degrees on graduates for eight sessions. 

“This is to say specifically that we are preparing to ensure that graduates of this 2022/2023 session are also going to be celebrated at the convocation ceremony,” the VC said. 

Apart from this, there is also a Qur’an recitation contest for all interested university students to participate.  This is one of the major events scheduled for the convocation. Winners of the Qur’anic recitation competition, both the female and the male categories, will receive N1 million each. 

A pre-vocation lecture will be delivered on Nov. 24, 2023, by a distinguished scholar, Dr Usman Muhammad Bugaje, on the topic: “The out-of-school-children and the  Conscience of the Nation: A Discourse on the Genesis, Prognosis and Solutions of the Almajirci Phenomenon.” 

A novelty football match between Al-University students (AUK All stars) and its alumni (AUK Legends) is part of the programme, emphasising that all domains of learning: cognitive, affective, and psychomotor are given priority. 

To cap it all, four eminent personalities who have made a tremendous difference in various fields of human endeavour will be conferred with honorary doctorate degrees: including the Emir of Katsina, Alhaji Abdulmumin Kabir Usman; Emir of Kazaure, Alhaji Najib Hussaini Adamu; Alhaji Sani Zangon Daura, and Alhaji Abdulsamad Isiyaka Rabiu. 

Al-Qalam University Katsina is where it is today because of the leadership, who have remained steadfast to the ideals of the founding fathers and have employed transparent methods. The Vice-Chancellor, for example, is accessible, and every Thursday has been set aside for any student with a suggestion or problem to meet the Vice-Chancellor and iron out the issue amicably. This is good leadership and highly remarkable.

I am not writing this piece to pretend we have a flawless system. There is no system without flaws. All systems have their shortcomings in one way or the other. This may not be apparent without meticulous observation. But this we understand as we explore the system or rather utilise the services of the system. Hence, I do not claim a perfect system exists here or advance anything error-free for the public. 

To buttress my points, I was personally affected by one of such fallibilities when I was wrongly accused of committing an offence I didn’t and have always stood against. Herein, Al-Qalam University, especially its College of Education, exercised due diligence by using all the legal instruments to get to the root of the matter and ensure justice was done. In my opinion, the greatness of any system or institution should be measured not by the duration it exists but by how effectively its services are rendered to those in need. This proves where the institution belongs. 

Prof. Nasiru Musa Yauri’s giant strides are evident, from academics and sports to other equally important sectors of this citadel of learning. With time, Insha Allah, this institution can reach the heights its illustrious founding fathers envisioned when they established this university in 2005. May Allah (SWT) help Al-Qalam University to reach its rightful destination for the benefit of Nigeria. 

Abdulrazak Iliyasu Sansani is a student of Al-Qalam University Katsina.