Ramadan

By Uzair Adam

The crescent moon marking the beginning of Ramadan has been sighted in Saudi Arabia, the moon sighting committee announced on Friday evening.

The Daily Reality reports that with this confirmation, the holy month will commence on Saturday, March 1.

Observatories across the Kingdom, including those in Sudair and Tumair, confirmed the sighting of the moon.

This follows an earlier call by the Supreme Court on Thursday, urging Muslims to look for the crescent on Friday evening.

The court advised anyone who sights the moon, whether with the naked eye or binoculars, to report their observation to the nearest court or contact a local center for guidance on submitting their testimony.

Saudi Arabia’s moon sighting committee routinely monitors the skies ahead of Ramadan’s expected start date and encourages other Muslims to participate in the sighting process.

By Garba Sidi 

On Monday night, 27th January 2025, the Jigawa State Commissioner for Sports and Information announced to journalists that the State Executive Council approved the sum of ₦4.8 billion for the 2025 Ramadan Feeding Program.  

An estimated 2022 population survey indicated that Jigawa State has approximately 7,499,100 people, making it the eighth-largest state by population. Of this population, 45.2% are below the age of 15, while 49% are between 15 and 59. Females constitute the majority at 50.4%, compared to 49.6% males. Understanding these demographic trends is critical for addressing the state’s challenges.  

I oppose the State Council’s move because the state has many pressing issues that require far greater government attention than a Ramadan feeding program. These funds would be better spent addressing healthcare and education problems.  

According to the National Mass Education Programme Initiative (NMPI 2022), over half of the children (51.1%) aged 6–15 in Jigawa State do not attend school. Additionally, Jigawa is one of the poorest states in Nigeria, with a poverty rate of 87.02%, reflecting severe challenges across economic, health, and education sectors.  

To clarify the situation for Jigawa residents, we must examine how last year’s Ramadan feeding program was conducted. As the Commissioner for Sports and Information stated, the state government contributed 55% of the program’s funding, while local governments covered 45%.  

Jigawa has 27 local governments, each grappling with dozens of unresolved issues. Their grants are insufficient to address even a quarter of these problems, and their chairpersons have done little tangible work for the people’s well-being. If 45% of local government funds are diverted to Ramadan feeding, I doubt they will even have enough to pay workers’ salaries.  

Last year, 609 centres distributed food (Kosai [bean cake], Kunu [porridge], and Kolo rice) during Ramadan. This year, the government intends to increase the number of centres to 630, with each centre providing meals for 300 people daily. Multiplying 300 by 630 results in a total of 189,000 people fed each day. Over 20 days, this programme would reach 3,780,000 people.  

Let us compare this to the approximate population of each local government and the number of beneficiaries:  

Dutse 400,000  

Hadejia 350,000  

Kazaure  300,000  

Ringim 280,000  

Gumel  270,000  

Birnin Kudu 250,000  

Kafin Hausa 240,000  

Gwaram  230,000  

Jahun 220,000  

Gagarawa 210,000  

Maigatari 200,000  

Babura 190,000  

Guri 180,000  

Kiri Kasama 170,000  

Auyo 160,000  

Malam Madori 150,000  

Gwiwa 140,000  

Yankwashi 130,000  

Taura 120,000  

Roni 110,000  

Sule Tankarkar 100,000  

Garki 90,000  

Buji 80,000  

Kaugama 70,000  

Birniwa 60,000  

Kiri Kasamma 50,000  

Miga 40,000  

If this huge amount of money were budgeted for healthcare or education, all Jigawa residents would benefit. Everyone falls ill at some point, and education is essential for ensuring our children live as dignified humans—not animals.  

Garba Sidi wrote via sidihadejia@gmail.com.

By Sabiu Abdullahi

The Sultanate Council Advisory Committee on Religious Affairs announced yesterday that the crescent moon marking the beginning of Sha’aban 1446AH was not spotted anywhere in Nigeria.

This declaration, made in collaboration with the National Moon Sighting Committee, holds great significance for Muslims as Sha’aban precedes Ramadan, the holiest month in Islam.

According to Prof. Sambo Wali Junaidu, Chairman of the Advisory Committee, “no credible reports of moon sighting were received from any part of Nigeria.”

Consequently, Thursday, January 30, 2025, will be observed as the 30th day of Rajab 1446AH as his Eminence, Alhaji Muhammad Sa’ad Abubakar, the Sultan of Sokoto, has accepted the report and officially declared Friday, January 31, 2025, as the first day of Sha’aban 1446AH.

As stated, “The announcement is significant for the Muslim community, as Sha’aban is the month preceding Ramadan, the holiest month in Islam. The declaration ensures uniformity in the Islamic calendar, guiding religious observances across Nigeria.”

The Sultanate Council urged Muslims to adhere to official announcements regarding Islamic dates and prepare spiritually for Ramadan.

By Isma’il Hashim Abubakar 

Shaykh Musal Qasiyuni was the third among the scholars whose lessons I listened to throughout Ramadan. I was attracted to his lessons almost two decades ago, much by the accent and the tone of the hymns with which he and his audience opened and closed the lessons, and they were, to me, at the start, more of an esoteric language.

Qasiyuni’s zeal for the preservation of norms and values, the eradication of vices and immoral ventures, and his expression of concern toward the plight of the masses are evident in his lamentation of how things have turned in Muslim societies, which portrays him in the same reformist and activist light that Salafis are often depicted.

Malam Qasiyuni condemned the attempt to incorporate medical tests among legal requirements that must be presented before marriages are contracted. However, he acknowledged that the tests are essential, safer, and more sustaining for the marital union and the future of the couple’s family. The scholar’s point is if leaders are encouraged to pad new legislations into injunctions of marriages, which are already comprehensively sanctioned by Islam, a time would come when leaders would smuggle harmful laws which would only strangle legitimate marriages and pave the way as well as promote promiscuous associations between men and women as it has been normalised in not only western but also many Muslim countries.

In this year’s Ramadan, like the previous years, Qasiyuni had painstakingly treated sensitive themes that have remained the bonds of sectarian contention among the major Sunni Muslims, particularly between Sufi brotherhoods to which he belongs and their Salafi counterparts. These include the concept of bid’a and the central thematic components that revolve around it, such as litanies, liturgical actions, and performances like maulud anniversary and awrad. Qasiyuni offered an extremely polemical and revisionist interpretation of these themes while seeking to legitimise them in line with his Sufi conception and practice.

The hallmark and motive of all these elucidations are an attempt to arrive at a conclusion on which among the many strands of Sunni Islam is on the right path and, hence, most deserving of salvation. In this case, Qasiyuni was more flexible and accommodating as he expanded on the prophetic report, foretelling and warning about the sectarian fragmentation that Muslims would experience. He argued the report has all it takes to be exploited by each of the strands of Sunni Muslims, and going by the letter and spirit of the Hadith, which points to the vast majority as one of the yardsticks for identifying the most authentic and righteous group which merits salvation, according to Qasiyuni, Sufis would have more legitimate claims that conform with what obtains in reality. 

Interestingly, however, Qasiyuni dismissed this sectarian conclusion favourable to his theological understanding of Islam and appraised that rather than interpret the Hadith from a creedal point of view, which of course has been the dominant method of scholars for centuries, the Hadith should better be seen from the viewpoint of meritorious virtues, conducts and manners such as kindness, truth, selflessness, humility, resilience, which the Prophet (SAW) and his companions had exhibited throughout their lifetimes. In this way, members of each sect and Islamic societies, including not only the Salafi competitors but peripheral and marginal sects like Shia, can be regarded as a salvaged group in Qasiyuni’s opinion. 

Although this view sounds too malleable and points to the degree of Qasiyuni’s broad-mindedness and tolerance, it shall remain problematic and challenging to accept for several reasons, one of which is the consensus among Muslims that creed and beliefs take precedence over all actions and since even non-Muslims could exhibit the virtues outlined by Qasiyuni, downplaying the creedal substances and theological aspects as prime barometers for assuming the status of righteousness and uprightness as far as Islam is concerned, is unacceptable.

The love and affection of Muslims toward the Prophet SAW are meeting points which, according to Qasiyuni, should be the basis for Muslim unity and common solidarity, but also the mirror which shall reflect in the relations among Muslims and have common solidarities irrespective of their sectarian differences. Moreover, Qasiyuni stressed that Muslims must respect and love anyone or anything that connects to the Prophet, no matter to what small degree and anyone who hates it is condemned and wretched.

One point that shall remain problematic in Qasiyuni’s unification theory is the Shiite doctrine of hatred toward the Prophet’s companions would automatically disqualify them and remove them from the umbrella of unity which the great Qadiri Shaykh is advocating.

Like Dr Rijiyar Lemo, Qasiyuni also vehemently challenged those who cast doubt on Hadith and accused some of the Prophet’s companions and famous collectors of Prophetic traditions. Qasiyuni’s reaction to this issue seems to be a rejoinder against his brother Abduljabbar, who is still languishing in jail for stirring loud controversy about this issue. Interestingly, Qasiyuni himself mentioned Mustafa al-Sibā’ī’s masterpiece, al-Sunnah wa Makānatuhā fī al-Tashrī’ al-Islāmī as a concerted response and healing answers to all those who nurture any scepticism around the Sunnah or the process of its compilation and transmission.

Although still having a few issues to disagree with the Ahlussunnah proper, like the fate of the Prophet’s uncle, Abū Tālib, the Kabara cleric used this year’s Ramadan season to repeatedly stress his loyalty to Sunni Islam and refute Shiism, which then debunks the widespread rumour that the man had gravitated to the Shiite camps.

Even if on sectarian grounds one disagrees or even refuses to listen to Qasiyuni, one cannot deny that the text he teaches during Ramadan, which is unanimously accepted by the Sunni Muslim world, is a robust inspirational source of reverence to Prophet Muhammad (SAW). 

Northern Nigeria is indeed blessed with so many scholars; the ones highlighted in this article (parts 1, 2 & 3) are just a drop from the ocean. They offer a significant representation of how the Ramadan season is made distinct and unique through disseminating Islamic knowledge. I highly regret not getting the opportunity to closely and regularly listen to more scholars such as Shaykh Umar Sani Fagge, Shaykh Isa Ali Pantami, Shaykh Ibrahim Maqary, Shaykh Muhammad bin Usman, Professor Salisu Shehu, and above all, my teacher Professor Muhammad Kabiru Yunus. But while I was too lethargic to listen to them all, I still wished Professor M.K Yunus’s tafsir recordings were available for public consumption. 

May Allah reward these scholars abundantly and elongate their lives to keep benefitting the Ummah.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Isma’il Hashim Abubakar 

Dr. Bashir Aliyu Umar was the second teacher whose tafsir I did not miss not only this year’s Ramadan but also many years ago. I had the privilege of attending the tafsir personally several times, which was conducted at Al-Furqān Mosque at GRA, Kano before I left Nigeria five years ago. Dr. Bashir’s erudition and dexterity in addressing contemporary issues that were paraded to him while using sophisticated jurisprudential techniques are enough credentials to attract listeners and students like me.

Additionally, I personally cherished the tafsir session because whenever I heard Malam Sa’idu Harun, the recitation assistant (mai jan baki), it reminded me of Shaykh Ja’far’s tafsir which always proved unique with the recitation of Malam Sa’idu. Dr Bashir’s tafsir would appeal to intellectuals and listeners with a background in Western education. 

Dr Bashir explained verses which mention scientific and universal phenomena excellently and more lucidly. Atheists would find the correct answers to many of their questions and clear up many misconceptions through the exegetical exercises undertaken by Dr Bashir. Drawing on a view of the late Shaykh Isa Waziri on a similar issue, Dr. Bashir, in one of his tafsir sessions, argued that Nigerians are likely robbed of divine bounties similar to what befell the inhabitants of Saba’. 

Dr Bashir is an extraordinarily easygoing and calm person, so much so that at times, he allowed his recitation assistant to decide which question he would respond to either due to its substance or when there was no time and the recitation assistant was eager to fill the venue with his sonorous voice. 

I was surprised, however, when during the closing session of this year’s tafsir on the 28th day of Ramadan, Dr Bashir refused to answer a question about the legal status of bleaching in Islam, which, according to the questioner, has been said to be lawful by some scholars. Dr Bashir’s refusal to respond to the question elicited the interest of the audience to unanimously thundered “Allahu Akbar”, which left a suggestion that the answer to the question was well known to everyone and it might have just been posed to trigger needless, belated controversy. Unlike many scholars, Dr Bashir does not bother to ask new converts if they were forced or they willingly chose and decided to embrace Islam. 

One of the unique episodes with which Dr Bashir’s final tafsir has been characterised for some years is the courtesy visit of his nonagenarian father to bless the occasion and, at times, make sobering reflections on some of the clerical trajectories of his scholar-son. To my knowledge, only Dr Bashir is continuously lucky to have his aged and royal figure father appear during his tafsir and publicly endorse his son’s venture.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Isma’il Hashim Abubakar 

No doubt, the holy month of Ramadan is a special season that always reactivates our religious consciousness and hikes the level of our spirituality. As Nigerians are passing through unprecedented inflation and increase in prices of commodities, this year’s Ramadan came with a hope that it offered an opportunity for Muslims to use the medium for deep reflections, improvement and promotion of piety and righteousness, but also to devote their time for supplications so that Allah would take them out of the woods and mess they have been grappling with over the years.

One interesting feature of Ramadan season is the commitment of Muslim scholars to deliver religious lessons and to, in a more concentrated fashion, bring the Muslim public closer to Islamic teachings in such a way that they would graduate from Ramadan school with paperless certificates that attest to their participation in one month course for reform of faith and creed, learning and relearning of worship and liturgical formulas and practice, refreshing minds with Islamic history and so on.

Although a few scholars teach books apart from the Qur’anic text, including works on some themes such as traditions and biography of Prophet Muhammad (SAW), interpretation and exegesis (tafsir) of the Glorious Qur’an, the queen of heavenly scriptures and the apex Islamic text, is the dominant exercise that makes the month unique and the best of all other months. Returning to the Qur’an during Ramadan is a universal custom for Muslims, but Nigeria’s religious sphere annually unveils a scintillating atmosphere that other Muslim climes would hardly rival. Pairing a male chief Mufassir and a female recitation assistant (mai jan baƙi) seems to be a strange feature of this year’s tafsir, which elicits so many brouhahas.

As an age-old exercise, tafsir in Hausaland has seen several transformations and shifts both during pre-colonial and contemporary eras, which saw the emergence of hundreds of mufassirun (interpreters of the Qur’an) of varying calibres and credentials. However, the post-independence era has never seen an eloquent, erudite and versatile interpreter of the Islamic scripture like the prominent cleric, the late Shaykh Ja’far Mahmud Adam, who was assassinated in 2007 while leading dawn prayer in his mosque in Kano. Even by accounts and confessions of his critics, opponents and detractors, Shaykh Ja’far was proven and credited to have excelled all his peers and contemporaries in analyzing and expounding the verses of the Glorious Qur’an. His annual Ramadan tafsir at Ndimi Mosque in Maiduguri was a matchless and extraordinary religious conference that reawakened Muslims and renewed and revived Muslims’ interest in the Qur’an and the process of making meaning out of it. 

When Shaykh Ja’far exited the scene in a historic and memorable manner, having been assassinated by unknown gunmen, which enhanced his posthumous popularity and brought millions of Muslims to his camps, many young and upcoming scholars adopted his method of tafsir and not only sought to replicate his path but also rose to earn his popularity, prominence and influence. 

However, God destined that Shaykh Ja’far’s friend and longtime colleague, Dr Muhammad Sani Rijiyar Lemo, would be unanimously accepted to succeed the former in especially the Ndimi Mosque tafsir conference, which later relocated to Bauchi due to persistent insecurity in Maiduguri. Rijiyar Lemo’s erudition was vouched for by no other person more than Shaykh Ja’far himself, who during his lifetime repeatedly mentioned Rijiyar Lemo as a colleague on whom he relied in many respects, particularly in matters pertaining to Hadith authentication, the area in which Rijiyar Lemo specialized.

Interestingly, as sources informed me, when Rijiyar Lemo finished his PhD in Madina in 2005, he intended to stay in Saudi Arabia to work with a research and publication centre. Still, Ja’far prevailed upon him to return to Nigeria to engage in the Da’awah arena, insisting that he would be more useful at home than in Saudi Arabia. It must be a form of karama that Ja’far would successfully persuade a friend to come back to Nigeria, not knowing that he would be his successor within two years in many of his religious engagements.

Rijiyar Lemo’s relocation to Masallacin Gwallaga in Bauchi provided a fertile ground for him to effectively continue with the tafsir exercise and his method, which radically differs from his predecessor’s and makes his rendition more favourable to advanced students of Islamic knowledge. Perhaps one does not have to conduct further research when invited to present tafsir elsewhere and could just have to listen to and summarize the exhaustive tafsir rendered by Rijiyar Lemo. I have made it one of the few lessons I rarely miss within and outside Ramadan. 

Besides the main task of interpreting the verses of the Qur’an, answering questions at the beginning of the conference and leading the session of conversion to Islam by giving the testimony to new converts by the scholar, one of the top themes which Rijiyar Lemo’s tafsir focused on this year was stressing and underscoring the position of Sunnah as an essential component of Islamic legislation. Rijiyar Lemo’s defence for Sunnah came at a time when the year witnessed simmering misunderstandings and social media exchanges about the position of prophetic reports in some popular Hadith collections and the degree of their authenticity. This debate was ignited earlier by Abduljabbar Nasiru Kabara, who was imprisoned after he failed in the historic debate, which then silenced his impasse and briefly paused discussions on the matter. The matter returned, it seems when after he visited Iran to deliberate the plight of Palestinians, Dr. Ahmad Gumi prodded and stirred the discussions through his utterances, which were interpreted by many as a continuation of the task of condemnation of Sunnah which Abduljabbar Kabara started.

Rijiyar Lemo’s response was complemented by a mention of several references for readers, such as Mustapha al-Sibā’ī’s masterpiece and grand defence for Sunnah titled “al-Sunnah wa Makānatuha fī al-Tashrī’ al-Islāmi’ī“. Needless to say, hearing the names of new books is among the countless benefits of listening to Rijiyar Lemo’s tafsir in particular and other Islamic lessons in general. From all indications, Rijiyar Lemo has the ambition to publish an excellent tafsir of the Qur’an before or immediately after interpreting the whole Qur’an in Bauchi or Kano, where he also replaced Shaykh Ja’far at Usman Bin Affan Mosque, Gadon Kaya.

Ismail Hashim Abubakar, PhD, wrote from Morocco. He can be reached via abuarqam89@gmail.com.

By Umar Sani

Governor Abba Kabir Yusuf’s tenure in Kano State has been marked by a series of controversies and challenges, with the most recent scandal surrounding the Ramadan feeding program shedding light on broader issues of governance, priorities, and accountability. As we delve into the intricacies of these matters, it becomes evident that there are systemic failures that need to be addressed urgently to restore public trust and ensure effective governance in Kano.

The Ramadan feeding program scandal serves as a microcosm of the larger issues plaguing Governor Yusuf’s administration. This program, which is meant to provide essential support to the less privileged during the holy month of Ramadan, has instead been tainted by allegations of corruption, mismanagement, and inhumane practices. Reports indicate that resources allocated for the program have been misappropriated, with food meant for the needy ending up in the hands of those who are already well-off. Furthermore, there have been disturbing revelations of substandard food being distributed, posing health risks to the recipients.

Such egregious mismanagement not only squanders public funds but also undermines the intended purpose of welfare programs, which is to alleviate poverty and provide a safety net for society’s most vulnerable members. It reflects a blatant disregard for the welfare of the people and a failure to uphold the principles of transparency and accountability in governance.

However, the issues plaguing Governor Yusuf’s administration extend beyond the mismanagement of specific programs. There are deeper underlying problems related to governance, priorities, and political dynamics that must be addressed comprehensively.

One key issue is the misplacement of priorities. Despite the pressing need for investment in critical sectors such as healthcare, education, and infrastructure, resources have been diverted towards superficial endeavours associated with Governor Yusuf’s political agenda. The phenomenon of Abba Gida Gida, characterized by flashy projects and grandiose gestures, has overshadowed genuine efforts to address the socio-economic challenges facing Kano State.

The emphasis on political symbolism over substantive governance reflects a fundamental disconnect between the government and the governed. Instead of focusing on initiatives that have a meaningful impact on people’s lives, Governor Yusuf has prioritized activities that serve his political interests and consolidate his power base. This shortsighted approach not only undermines the credibility of the government but also exacerbates the suffering of the ordinary citizens who bear the brunt of poor governance.

Moreover, Governor Yusuf’s close association with the Kwankwasiyya political movement has further complicated governance in Kano State. While political alliances are a common feature of Nigerian politics, the tight grip of Kwankwasiyya on the state’s affairs has stifled dissent and marginalized opposing voices. This monopolization of power has created a culture of impunity where accountability is sacrificed at the altar of political expediency.

The entrenchment of Kwankwasiyya in Kano’s political landscape has also fueled factionalism and polarization, undermining efforts to foster unity and inclusivity. Instead of governing for the collective good, Governor Yusuf has been preoccupied with consolidating his grip on power and silencing dissenting voices within his own party and the opposition.

Furthermore, the lack of effective checks and balances has enabled corruption and malfeasance to thrive unchecked. The absence of independent oversight mechanisms has emboldened corrupt officials to exploit public resources for personal gain, exacerbating the state’s economic woes and widening the gap between the rich and the poor.

To address these challenges and chart a path towards genuine reform, Governor Yusuf must demonstrate a commitment to transparency, accountability, and inclusivity in governance. This requires a paradigm shift away from political patronage and towards evidence-based policymaking that prioritizes the needs of the people above partisan interests.

In addition, there is a need for robust institutions and mechanisms to curb corruption and hold public officials accountable for their actions. This includes strengthening anti-corruption agencies, empowering civil society organizations, and promoting a culture of transparency and accountability across all levels of government.

Moreover, Governor Yusuf must prioritize investments in critical sectors such as healthcare, education, and infrastructure to improve the quality of life for all citizens. This requires prudent resource management and strategic planning to ensure that public funds are utilized efficiently and effectively to address the most pressing needs of the population.

Furthermore, Governor Yusuf should endeavour to build bridges across political divides and foster a spirit of inclusivity and cooperation in governance. This means reaching out to opposition parties, civil society groups, and other stakeholders to solicit their input and support in addressing the state’s challenges.

Ultimately, the road to meaningful reform in Kano State will require courage, vision, and a genuine commitment to the principles of democracy, good governance, and social justice. Governor Yusuf has a historic opportunity to leave a positive legacy by addressing the root causes of the state’s problems and charting a new course towards prosperity and progress for all its citizens. However, this will require bold leadership and a willingness to challenge the status quo in pursuit of a brighter future for Kano State.

Umar Sani wrote via umarhashidu1994@gmail.com.

By Sabiu Abdullahi

The Comptroller-General of Customs, Bashir Adewale Adeniyi, MFR, called for unity and harmony among Nigerians during the holy month of Ramadan. 

He stated this in an iftar gathering he hosted on Tuesday, April 2, 2024. 

The event, attended by dignitaries including Saleh Ahmadu, Chairman of the Trade Modernization Project, took place at the Nigeria Customs Management Estate in Abuja. 

In his address, CGC Adeniyi urged Nigerians to embrace the teachings of Ramadan, stating, “Only through eschewing bitterness, accommodating one another, and living with one another in peace and harmony can people achieve a prosperous country.”

He expressed the significance of Ramadan’s teachings. 

Reflecting on the recent celebrations of Easter and the ongoing observance of Ramadan, CGC Adeniyi stated the common values shared by Nigerians, stating, “What unites us is far more than what divides us.”

He called for collective action to address food insecurity in the country, noting that many Nigerians struggle to find adequate meals, especially during Ramadan. 

CGC Adeniyi reaffirmed the Nigeria Customs Service’s commitment to supporting Nigerians in need, pledging to implement measures to ensure food security.

He called on all Nigerians to embrace the spirit of Ramadan in their daily lives, urging them to “eschew bitterness and accommodate one another in peace and harmony.” 

Wale Edun, representing the Minister of Finance and Coordinating Economy, commended CGC Adeniyi for organizing the Iftar.

By Uzair Adam Imam  

Saudi Arabia’s King Salman Humanitarian Aid and Relief Centre has distributed food items to over 2,000 households in eight local government areas of Kano State, mostly for people with disabilities (PWDs). 

Abdulrahman ibn Abdul Aziz Al-Zaben, the team leader of the foundation, said the program aims to support families and those in need during the holy month of Ramadan every year to alleviate hardship and suffering. 

The National Emergency Management Agency (NEMA) and the State Emergency Management Agency (SEMA) implemented the program in Nigeria.  

Food items distributed included 25kg bags of beans, 25kg bags of rice, and 4kg of Masavita, among others. At the event, Kano State Deputy Governor Aminu Abdussalam Gwarzo expressed gratitude to the centre for remembering the people of Kano during Ramadan. 

The Director of Special Duties at NEMA, Fatima Kashim, who represented NEMA Director General Zubaida Umar, also thanked the centre for reaching out to those in need. 

The deputy governor, DG NEMA, and the representative of the King Salman Humanitarian Relief Center called on the beneficiaries to make good use of the items to improve the lives of their families.

By Aisha Musa Auyo

I know this is coming in late, but better late than never, huh? Ramadan is a sacred month that is supposed to be dedicated to fasting, Quranic recitation, prayers, sadaqah, etc. But part of that ibadah comes with a lot of cooking and eating.

Ramadan is synonymous with a delicious variety of dishes—a paradox, right? That’s why many media stations and content creators dedicate time, energy, and resources to Ramadan dishes and treats.

Women are more often on the receiving end of this cooking duty during Ramadan. This has been the tradition since time immemorial, so we cannot change it, but we can create ways that will help us adapt, manage, and not be overwhelmed by it. We can make it beneficial and more rewarding.

First and foremost, cook with the intention of getting rewarded, not to impress your man, the family, or his friends. That gender may not even say thank you, sannu da aiki, abincin yayi dadi, or even Allah Ya miki albarka. But if your intention is to get rewarded by Allah, you are sure to have that reward. Innamal a’amaalu binniyati.

Know that whoever feeds a fasting person receives an immense reward. The Prophet (PBUH) said, “He who feeds a fasting person will have a reward like that of the fasting person, without any reduction in his reward.” (Tirmidhi) This applies to the one who buys the food as well as the one who cooks the food.

When it comes to tafsir, Ramadan lectures, and the like, technology has made things easier for us. You can listen to live or recorded programs on your phone, wherever you are in the world, while you’re cooking or cleaning. You can listen to Quranic recitation too; you can do lots of dhikr and istighfar while doing most chores. Try not to miss out on this.

If you have the means, give out sadaqah in cash and in kind, especially food and water. That will fetch you an immense reward. In the end, it’s the reward we are aiming for, so the end justifies the means.

If you are fortunate enough to have electricity, you can devote your weekends to making pepper soups, stews, and juices. Then, freeze them, which will make cooking easier for the rest of the week. Also, make use of food processors and other appliances that will simplify your work.

Make use of processed foods as much as you can afford. For example, if you want to make tiger nut drink, buy tiger nut powder from Auyo’s Cuisines. This will make your work faster and easier, and you will have the energy for Tarawih. Other processed foods that are much needed for Ramadan are ground peppers, ground kuli, masa premix, and garin kunu, all of which are available and affordable at Auyo’s Cuisines.

Making a weekly food timetable ahead of time helps a lot. Thinking about what to cook is very draining; knowing what to cook is like finishing half the work.

Seek help; don’t try to do everything yourself. Engage the kids and hire someone to help you, even if it’s just for the month. Going to the market will drain you and waste your time; find someone to help you with that from time to time.

You see that Zirkr our Prophet gave his daughter when she asked for servants, Subhanallah, walhamdulillah, and wallWallahar, don’t joke with it before you sleep, you need it now, more than ever.

Try to hydrate a lot during the non-fasting hours. Don’t be too exhausted to eat; you need health and energy more than anyone.

As much as you can, avoid social media, movies, useless chit-chats, and worldly distractions. You will have ample time for that after Ramadan. This month is sacred and only comes once a year. The Prophet said, “Verily, Gabriel came to me and he said: Whoever reaches the month of Ramadan and he is not forgiven, then he will enter Hellfire and Allah will cast him far away,”.

The Prophet peace be upon him also said, that a loser is the one who witnessed Ramadan and didn’t earn Allah’s pardon. A loser is one who’s despaired of Allah’s mercy. A loser lets time pass by procrastinating good deeds. A loser is the one who loses the reward of his fasting to mere hunger and thirst.

My fellow women, try to be on your best behavior this month. Try not to be a loser. As a woman, know that you will sleep less than anyone else in the house, but it’s okay; that’s your part of the sacrifice. Men go out to work too; some men work under the scorching sun. Some men’s work involves hard labor, harder than what you do at home. Some men, even though they work under AC, have pressures and issues they need to solve, which is also very difficult and draining.

Over to you, my brother. If you can afford it, please get some domestic help for your wife. She needs it, especially this month. If not someone who will help in the kitchen, find someone who will help with the shopping and outdoor activities.

If you want to bring people for iftar, do so in moderation. She is only human with two hands.

If you want to feed many people, employ ‘Mai kosai da kunu’ for that project. Many people need the job and the extra money that comes with it. Allow your wife to handle the family’s iftar. Allah Ya biya ka da aljanna.

Bro, I know you’re working hard to provide, but a kind word, a prayer, a gift (in cash or in kind) will make your woman feel appreciated and loved. It won’t kill you.

My fellow women, know that all this work you are doing might not be possible if your man were not providing the food and resources. Appreciate him, encourage him, and respect him. You are not the only one working hard.

But if you are the woman of the house and also the one providing for the household, know that only Allah SWT can help and reward you. I cannot explain or tell you how to manage your time, but I know you are incredible, and in sha Allah, you will enjoy the fruits of your labor, here and in the hereafter.

If you are a son or daughter still living with your parents, know that you also have roles to play. These roles can range from helping with meal preparation and cleaning to running errands and greeting your parents when they return home from work. Praying for your parents is also an important act of worship.

If you are earning money, buy fruits, vegetables, or gifts for your parents and siblings.

Guy, before you shamelessly take a Ramadan basket or kayan sallah to your girlfriend, who may not even marry you, do so for your parents first. It will be more rewarding for you.

Girl, before you shamelessly invite that stingy boyfriend of yours for iftar with your parents’ cefane, make sure you are always helping out with the cooking and cleaning; it will be more rewarding for you. Don’t be a lazy girl and then an active one when your guy is coming for iftar.

Dear couples, as much as I know you are tired, don’t ignore za oza room ibada during this month. It is very rewarding, it enhances mood and offers benefits for physical and psychological health including lowering stress, improving sleep, and boosting immune function.

Experts say the hour before suhoor is the best during Ramadan. By then, couples are well-rested, and they will be waking up for suhoor anyway.

Let me stop here. May Allah accept our ibadah. May He give us the health and wealth to perform this ibadah to the best of our abilities. May Allah make us among the servants who will be freed at the end of this month. May He forgive our shortcomings, and may all our prayers and wishes be granted. May we witness many more Ramadans in good health and wealth.

Aisha Musa Auyo is a Doctoral researcher in Educational Psychology, a wife, and a mother of three. She is a homemaker, caterer, and parenting/relationship coach.