Former Governor of Kano State, Senator Rabiu Musa Kwankwaso, has urged the Nigeria Police Force to maintain professionalism and avoid political bias, particularly in its operations within the state.
This follows the controversy surrounding a terror alert issued by the Kano State Police Command on the eve of the annual Maulud celebration organised by the Tijjaniyya Sufi Order at the Sani Abacha Stadium, Kano.
In a statement on his X handle, Kwankwaso commended the Tijjaniyya Sufi Order for successfully hosting the significant event.
He also congratulated Khalifa Muhammad Sanusi II, the Emir of Kano, and Governor Abba Kabir Yusuf for their contributions to the event’s success.
However, he expressed disappointment over the police alert, which he claimed caused unnecessary panic among Kano residents and attendees from across Nigeria and beyond.
“The conduct of the police, which appears to align with the Federal Government’s habitual interference in Kano’s affairs, further erodes their credibility,” Kwankwaso stated.
He warned that issuing unverified threat alerts could lead to public complacency during genuine security threats.
“Issuing a false threat alert of this magnitude sets a dangerous precedent. It risks making people dismissive of genuine threats in the future,” he noted.
Kwankwaso also criticised the global impression created by the police’s actions, given the international participation in the event.
He called on the Kano State Police Command to prioritise professionalism and avoid partisanship, emphasising the need for the Federal Government to steer clear of interfering in Kano’s governance.
“The Federal Government must resist involving itself in matters that complicate governance in Kano State,” he added.
The Tijjaniyya Maulud celebration remains a prominent annual event for the Sufi order, attracting participants from across the globe.
The annual Maulud celebration organized by the Tijjaniyya sect in Kano State has once again highlighted the resilience of the people of Kano against politically motivated security threats. Despite repeated attempts by unscrupulous elements to disrupt such events, this year’s Maulud, conducted under the leadership of His Excellency Alhaji Abba Kabir Yusuf, the Executive Governor of Kano State, and His Royal Highness Muhammad Sunusi II, the Emir of Kano was successfully held.
Politically Motivated Threats and Compromised Agencies
It has become a recurring issue that whenever the government of Governor Yusuf, under the platform of the New Nigeria People’s Party (NNPP), intends to organize any form of gathering—be it religious, political, or social—certain individuals and groups, who are both indigenes of Kano and enemies of the state, orchestrate unnecessary security threats. These threats, fueled by political motives, are aimed at destabilizing the government and discouraging the people from attending such gatherings.
Disturbingly, some of these elements reportedly exploit their connections with the federal government to influence security agencies. In several instances, certain compromised officials within the security apparatus have appeared to yield to these politically motivated threats rather than prioritizing their constitutional duty to protect the lives and property of law-abiding citizens.
The Role of the Nigeria Police Force
The Nigeria Police Force, constitutionally mandated to ensure peace and security, has often found itself at the center of these controversies. Ideally, any credible security threat should be swiftly addressed to allow citizens to freely exercise their rights to assembly and worship. However, instead of providing adequate protection, there have been instances where the police were reportedly pressured by these unscrupulous individuals to ask the government to cancel such events under the guise of maintaining public safety.
This practice undermines the fundamental rights of citizens and creates unnecessary tension within the state. It is crucial for the police and other security agencies to remain neutral, professional, and committed to their duties rather than bowing to external influences.
A Victory for Unity and Resilience
Despite the challenges, this year’s Maulud celebration was a resounding success, marking a significant victory for the people of Kano. The event demonstrated the unity and resilience of the Tijjaniyya sect and the larger Kano community in the face of politically driven intimidation.
The successful organization of the Maulud sends a strong message that the people of Kano will not be swayed by fear or manipulation. It also highlights the commitment of Governor Abba Kabir Yusuf’s administration to upholding the rights and traditions of the people, ensuring that religious and social gatherings can take place peacefully.
Conclusion
The yearly Maulud celebration in Kano serves as a reminder of the need for vigilance and fairness in governance and security. It underscores the importance of safeguarding the rights of citizens against the machinations of those who seek to exploit political differences for personal gain. As the people of Kano continue to stand united, it is essential for all stakeholders, especially security agencies, to prioritize their constitutional responsibilities and act in the best interest of the state and its citizens.
Alhamdulillah, this year’s Maulud has proven that unity, faith, and determination can overcome even the most insidious of challenges. May such successes continue to inspire peace and harmony across Kano State and Nigeria at large.
Dr. Mansur Hassan is a Senior Lecturer in the Department of Mathematics, Northwest University Kano and he can be reached through mhassan@yumsuk.edu.ng
“And another time – you shall see something wondrous.” “And I thank my Lord that my secret is not sterile or barren.” – Sheikh Ibrahim Niasse
By Umar Sheikh Tahir
Harvard University is renowned for its academic excellence and intellectual vibrancy. Visitors often expect encounters with great minds and engaging discussions with professors, students, and highly enlightened individuals. However, my recent visit transcended mere intellectual exchange; it was a holistic experience that seamlessly intertwined intellectual discourse with spiritual enrichment, specifically with my fellow Tijjāniyah Faydah community, where I shared my day with them, which was superb and was a Friday full of activities.
On March 29, 2024, the day commenced with an eagerly anticipated lecture under the Islam in Africa initiative Lecture Series, co-organized by Prince Bin Al-Waleed Bin Talal Islamic Studies Program, Hutchins Center for African and African American Research, Harvard Faculty of Arts and Sciences, and Harvard Divinity School, and also the program convened by Professor Ousmane Kane al-Waleed Bin Talal, Professor of Contemporary Islamic Religion and Society.
My friend and interlocutor, a fellow Tijjānī disciple Amadu Kunateh, is a PhD candidate who works on Islamic Intellectual Traditions in Sub-Saharan Africa and their philosophical currents. He presented a lecture on the reception of theology (Kalam) and philosophy (Falsafa) in Modern Sub-saharan Africa. He utilised Sheikh Ibrahim Niasse as a case study of African ulemas’ engagement with the subjects. In keeping with the form of the subject matter, Amadu summarised his work in syllogistic form:
Premise 1: In Islam in Sub-Saharan Africa, Kalam and Falsafa were present but held limited valorisation.
Premise 2: Sheikh Ibrahim Niasse denounced Kalam and Falsafa as ‘evil innovations’.
Premise 3: Kalam’s aim of providing certain knowledge was refuted by Niasse, who argued that it cannot offer certainty.
Premise 4: Ma’rifa and tarbiya, offering certain knowledge, negate the necessity of Kalam.
Premise 5: Critics suggest that Ma’rifa is exclusive, leaving Kalam and speculative reasoning as alternatives for the populace.
Premise 6: In the Islamic context of West Africa, under Sheikh Ibrahim Niasse’s guidance, Ma’rifa is universally attainable.
Conclusion: Thus, in this milieu of the `Ārifeen in Subsaharan Africa, Kalam and Falsafa become redundant.
Notwithstanding, Amadu suggested that despite the privileging of ma’rifa and tarbiya as alternative cognitive modes, he showcased the continued presence of profound intellectual contributions to the issues pertinent questions of Kalam and Philosophy found in Sheikh Ibrahim’s Fi Riyād al-Tafseer.
The Q&A session allowed for more in-depth engagement with particular issues ranging from questions on Sheikh Ibrahim’s conception of Time, God’s Attributes (Sifat) & Dhat (Essence), the limits of the Intellect (‘aql), and more. The lecture ended with a hot meal, which was enjoyed by non-Muslims who are not observing Ramadan fasting, and takeaway containers for Muslim fasters.
Since it was Friday, we went to the Masjid for Friday prayer, where I found myself spiritually immersed, complementing the intellectual discourse seamlessly. Serendipitously, the Friday sermon (khutbah) was delivered by Dr. Ousmane Kane, who reminded congregants of the importance of God-consciousness (taqwa) and how taqwa results in God teaching you knowledge directly. This was a poignant reminder for an audience of academics and students in the pursuit of knowledge.
The sermon echoed Amadu’s earlier presentation on the alternative epistemologies and limits of the intellect. How remarkable to have heard a presentation on Sheikh Ibrahim Niasse only to follow it up with a khutbah at Harvard by his grandson, Dr. Kane, the son of his daughter Seyda Maryam Niasse. It was evident that the Flood (Fayda) had indeed travelled westward, and its wonders reverberated through the Harvard walls.
Dr Ousmane Kane
Following the Juma’ah prayer, the day continued to unfold its tapestry of spiritual and philosophical threads, culminating in two extraordinary meetings: one a private meeting with Dr. Kane in his office. During my meeting, I updated him on my project and the progress I am making at Columbia University. He gave me some valuable academic tips and then prayed for us with my friends.
My doctoral dissertation is about the tradition of Arabic Islamic logic in Subsaharan and North Africa. As such, it was suggested that I meet Āqil, an undergraduate student at Harvard College majoring in Math and philosophy, with a particular focus on modern logic. He is well-versed in Islamic tradition, having had madrasa training in Malaysia before arriving at Harvard.
Our conversation explored the relationship between Modal Logic, Classical Logic, and Arabic logic. The discussion focused on the metaphysical assumptions that ground modern logic and go unnoticed by modern logicians like Frege, Russel, and Wittgenstein. However, precise and comprehensive due to its extensive utilisation of symbols, it can be used for contemporary Usul al-Fiqh (Principles of Jurisprudence) as classical Arabic logic was traditionally espoused as an ‘instrumental’ tool for Usul and Theology. We were not convinced of the utility of modern logic for the Islamic sciences, but this issue requires further exploration.
Since it was Friday, and as Tijjānī adherents, we headed out to the Zawiyah located at Shaykh Ousmane Kane’s home to engage in more remembrance (dhikr), Qur’an recitation, poetry recitals community before the Maghrib prayer. In the midst of rigorous intellectual engagement, moments of spiritual reflection provided a refreshing pause. A moment of tranquillity presented itself during the Haylala at the Zawiyah. The evening culminated with the Quranic khatm, which is done every week following a complete recital of the Quran by members of this community.
We broke our fast together, which fostered a sense of community and companionship. It was amazing to experience a day of intellectual fasting at Harvard – with each conversation serving as a reminder of Allah.
The Path to Paradise is the prayer and the fast. And the Path to Allah is abandoning everything apart from Allah.
– Sheikh Ibrahim Niasse
As we partook in the communal meal, it became evident that such gatherings not only nourish the body but also nurture the soul, and the healing food is exclusively cooked with the heart before the hand. Thanks to Kane’s family.
By the way, not surprisingly again, Shaykh Ousmane Kane presented the annual Ramadan Lecture (Durūs al-Hasaniyah)hosted by His Majesty the King of Morocco in front of Muslim global ‘ulema on Western Academia and Islamic Intellectual Tradition in Sub-saharan Africa and his efforts at Harvard to unravel that history. It’s astonishing and unprecedented that Shaykh, who lectured in front of the world’s Islamic scholars in Morocco, was a Harvard professor, khatib, and spiritual leader (muqaddam). It is a testament to Dr Kane (complex of two oceans of mind and spirit, as I named him in lines of my poetry last year,) the grandson of Shaykh al-Islam and Harvard professor. Indeed, the Fayda has flooded over from Africa to Harvard and its nurturing hearts and minds.
Reflecting on the day’s experiences, it’s evident that intellectual and spiritual pursuits need not exist in isolation; rather, they can complement and enrich one another, as is currently occurring at Harvard. Within Harvard’s diverse intellectual community, there exists a small group of people championing a holistic approach to learning.
Umar Sheikh Tahir, PhD Candidate at Columbia University. He can be contacted via ust2102@columbia.edu.
Kano State Governor, Dr Abdullahi Umar Ganduje, has commiserated the death of a renowned Kano businessman and industrialist, Alhaji Uba Leader.
Leader was a famous businessman. He died Saturday in Abuja at 77, leaving several children and grandchildren behind.
While commiserating with the family, Ganduje, represented by his Deputy, Dr Nasiru Yusuf Gawuna, said Leader’s death was a significant loss to the entire nation, a statement Saturday by the Chief Press Secretary to the Deputy Governor of Kano State, Hassan Musa Fagge, disclosed.
In part, the statement read, “Alh. Uba Leader was among the businessmen who contributed to the development of the economy and making Kano the commercial nerve centre of Northern Nigeria.
“He had lived a life of selfless service contributing to humanity through his philanthropic activities creating jobs for the less privileged.”
The Governor prayed to Almighty Allah to forgive his deeds, grant him Jannatul Firdaus and give his family the fortitude to bear the irreparable loss.
Recently, an event happened that will serve as a vital lesson to the people of northern Nigeria and the old generation of the region’s leaders in particular.
On September 10, 2021, a former Commissioner of Works in the Governor Abdullahi Ganduje administration, Engr. Muaz Magaji posted on his verified Facebook account that a renowned Islamic cleric and the National Secretary-General of the Jama’atu Izalatil Bid’ah wa Iqamatus Sunnah, Sheikh Muhammad Kabiru Haruna had in a phone call conversation told Governor Mai Mala Buni of Yobe State that he would decamp from the ruling All Progressive Congress (APC) if the former Kano State Governor, Rabiu Musa Kwankwaso is allowed to join the ruling party.
Some hours later, Sheik Gombe also posted on his verified Facebook account a 12-hour ultimatum to Engr. Muaz to withdraw the statement, or the Sheik will file a legal suit against the former Commissioner of Works over alleged defamation of character. Sheik Gombe said he had never meet Gov. Buni. And, he is neither a politician nor partisan. His only job is preaching.
On Saturday, September 13, 2021, a truce was reached. After that, Muaz visited Sheik Gombe at his residence in Abuja. In attendance were the National Chairman of Jama’atu Izalatil Bid’ah wa Iqamatus Sunnah, Sheik Abdullahi Bala Lau, National Leader of The Tijjaniya Youth Africa, Ahmadu Tijjani Umar Maigeru. The outcome of the meeting: Muaz had withdrawn his statement, apologised, and a friendship was born at that moment.
A deep look at this event and the people involved will serve as a big lesson to northern Nigeria, which faces social disorder and insecurity due to the eroded beautiful culture and norms.
First, the whole idea of the meeting between Sheik Kabiru Gombe and Engr. Muaz Magaji was initiated and implemented by the National Leader of the Tijjaniya Youth Africa, Ahmadu Tijjani Umar Maigeru, a frontline gubernatorial candidate in Kaduna State. Ahmadu Tijjani is of the Tijjaniya sect while Kabiru Gombe is of the Izala. This has shown the rekindling of the old habit in the north – humanity first – where sect, race, tribe, and geography don’t matter. Ahmadu Tijjani must be commended for such foresight in initiating the meeting to reach a truce, Sheik Gombe for being magnanimous while Muaz for being levelheaded.
Second, for accepting to withdraw his statement, apologising, and making friends, Muaz has helped society in some ways. Fake news can quickly be decimated if a high profile person that shared it will come out to denounce it and apologise as well. And, differences between individuals or groups can be resolved with dialogues and understanding.
The coming together of these men to resolve a matter that was supposed to be settled in a Court of Law is a clear case of the need to rekindle the old north where every issue is resolved within the community, people were their brothers’ keepers, who, every day bring out from their homes their breakfast, lunch and dinner for neighbours, including even strangers to eat.
In the old north, your father’s friend is automatically your father and can decide on you without first consulting your parent. In the old north, people allocate some portion of their houses to strangers to settle. In the old north, no child will be seen wandering around without the community showing any concern. That’s was the monolithic North! It has to be rekindled as a one-step in solving some of the region’s current social problems, especially insecurity.
