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14-12-2021, #Insecurity, #Northwest

Whatever is the source of the current insecurity is; it remains the responsibility of the government to be able to negotiate us through it with minimal casualties! We have submitted in the past, so many ideas that we feel the government could make good use of. Ranging from horizontal restructuring and reorganisation of power and command flow in the country; to massive reform in  the security hierarchy and mode of operation. Abnormal situations often require extreme response to tackle and control. We changed the whole constitution in 1966-7 in order to save Nigeria from disintegrating!

However,  over the years,  academics in the ivory towers up North and clerics all seem to argue that the problem has always been part of a great scheme of the world powers, to control the vast resources hereunder the feet  of the African Sahel. And it is why the problem refused to go! They often suggest that the government might not be entirely blamed, because the power behind the issues is beyond it. It is international! They emphatically used to submit.

Look at the recent response the presidential assistant,  Garba Shehu, gave to the Daily Trust's newspaper editorial that took the government to the cleaners over the issues. In it he claimed that this wave of insecurity is not particular with Northern Nigeria alone but other neighbouring countries. This can be correctly thought to be  a tacit endorsement of the international  powers involvement theory.

Jamaatu Izalatil Bid'a's(JIBWIS) called for series of prayers (Alqunut) over the issues, which should not be directed at the government or leadership but the problem itself. After all, Shaykh Kabiru Gombe is cited in a video clip saying the President constantly holds meeting with religious leaders for updates and obtaining  inputs!

Then there is the short Facebook post by Prof. Abu Ali Liman of ABU Zaria that sought to elaborate that the African Sahel, is caught in the supreme battle over the control of its vast amount mineral resources, by the powers that be in international politics. This is reminiscent of what I too have  been hearing for over six years now from  colleagues-scholars of rural sociology in ABU Zaria. This regardless of their ethnic, regional or religious inclinations.

But in all this, what is absent is the identity or individual names of those superpowers and the name of  their agent collaborators in the country. In this era of freedom of information, such data needs to be revealed if it is known. Also the government needs to unveil a step by step approach to deal with them. The superpowers can be negotiated with.

Let us know if they think we should cease to them the control of Zamfara State or part of Kaduna. Let us know what they exactly want! We can negotiate all the way, that we maybe left in peace. Our grandparents did the same thing at the beginning of the 20th century and Nigeria was born. We can do the same thing now to adjust our borders if it proves necessary. Enough of the killings. We don’t feel safe in this any longer!

Ghadir Khum, Shiites in Nigeria and the Search for Reasonable Debating Templates


Ibraheem A. Waziri
Software Development Unit
Iya Abubakar Computer Centre
Ahmadu Bello University, Zaria

Old as some issues are in our socio-cultural life, they are not resolved as they are reduced to intellectual trivialities or reasoned clichés. It is why two debating parties would continue to delve into ordained scripts to pluck verses in or out of context to justify a position without considering the trajectory of events surrounding the context, hence the development of a single or multiple impression, interpretation or perception regarding the text under reference or incident under discussion. This often makes our critique of issues run in circles and end within boxed ideologies. It also makes it difficult for us to appreciate and appropriate the “other” point of view since we hardly give consideration to the “circumstantial wisdom” that is normally found in all systems of beliefs or ideologies, which must have served a justifiable cause or end. This is why an interfaith debate such as that of a Muslim and a Christian, or intrafaith, like that of a Shiite and a Sunnite, may end as exercise in polemics than of a compromise given to reason of the necessity of the existence of one another for the benefit of all.  

In a recent development in our social life the Shiites in Nigeria who are mainly of Ithna Ashriyayya (Twelvers) persuasion, the kind of Shiite creed in control of the socio-cultural life of the people of the Islamic Republic of Iran, introduced a marked day of celebration, 18th of Dhul Hijja lunar calendar, in the name of Ghadir Khum, as their counterparts elsewhere do, each passing year. Ghadir Khum literally translated as pond of Khum, is  a location about 180 kilometers away from both Makka and Medina where the Prophet is said to have once delivered a long sermon to already a fatigued Muslim  caravan, on a journey  back to  Medina after the farewell pilgrimage, Hajj al-wada’.  This piece, as the title foretells, is an attempt to give an assessment of the after events of the death of Prophet of Islam in the light of what some scholars among the Sunnites and Shiites Muslims agree to be an authentic Hadith, The Hadith of Ghadir Khum (Note: Ibn Taimiyya takes exception to the Hadith) and to also make some postulation in search of a reasonable template on which debates among the two groups can make more meaning.

There is a wide gap of difference between the two groups regarding the content and the context of the Hadith in question, but trimming its details to the contentious textual reference point may help discussion, since both the two groups agree to the importance of Nass, which is simply defined as an unambiguous and explicit reference or declaration by Allah or His messenger on anything of interest. In this, it is found in the matn(text) of the Hadith this clear reference, "Of whomsoever I am the mawla, Ali is his mawla". And it is with this that Shiite scholars of the Twelvers conclude – among some who don’t, like Sharif Murtadha- that the Prophet actually named a successor, a Calipha before his demise. A position which his close companions, chief , who were, Abubakar, Umar, Abu Ubaidah Ibn al-Jarrah,, Othman Ibn Affan, Talha Ibn Ubaidillah, az-Zubair Ibn al-Awwam, Abdurrahman Ibn al-Auf and Sa’ad Ibn Abi Waqqas did not honor. S.H.M. Jafri, the Shiite author of  one of the most comprehensive books written about Shiism, in English, this decade, The Origins and Early Development of Shi`a Islam, described these companions with anti-people power hungry bourgeois labels akin to those found in literatures of Marxist orientation. On the other hand the Sunnites believe it to be only an occasion out of many, like it, in which Ali was praised by the Prophet and identified with uprightness and sincerity, as he did to many others like Umar, who was once referred by the Prophet as the like of a Prophet if only there would be one after himself.

Maula is an Arabic word that means many synonyms in English: ‘Protector’, ‘supporter’, ‘master’, ‘lord’, ‘vicar’, guardian. In usage, Maula can mean, 'supporter', ‘slave’, ‘emancipated slave’, ‘helper’, ‘friend’, ‘loved one’ specific to the context in which it is used. But it is an unfortunate favor of history, as it’s said above, that the two groups do not share same context for the Hadith .This leaves discussants with the alternative of checking the attitude of the people involved with the Hadith and with particular emphasis to Ali Ibn Abi Talib on whose person the controversy is hinged. In this, Sunnites and some of the Twelver scholars are unanimous in their understanding that Ali Ibn Abi Talib did not see The Hadith of Ghadir Khum as his ordainment with the Caliphate. A knowledge which many Shiite Muslims in Nigeria may not have due to possibly the nature of scholarship in the Shiite world, which imposes a lot of requirements for knowledge expression and freedom of opinion formation among its adherents (will elaborate later).

In all the authentic reports recorded in Shiites books, none states clearly where Ali ever made reference to Hadith of Ghadir Khum as a nass confirming his ordainment as the Caliph after the Prophet. While both the Sunnites and the Shiites recorded him as having seen himself as most fit for the office, his often quoted sermon, Shaqshaqiyya, only referred to others as taking the office despite knowing him to be the fittest for it. Also the companions who supported his leadership against Abubakr immediately after the death of the Prophet, prominent among who were, according to S.H.M Jafri, Az-Zubayr b. al-`Awwam, Khalid b. Sa`id, Salman al-Farisi,Al-Miqdad b. 'Amr, Ammar b. Yasir, Abu Dharr b. Jundab al-Ghifari, Ubayy b. Ka'b, Al-Bara'a b. `Azib al-Ansari, Uthman b. Hunayf, Sahl b. Hunayf, Abu Ayyub al-Ansari, Khuzayma b. Thabit, Hudhayfa b. al-Yaman, were never known to have attributed their position to any textual reference or Hadith of Ghadir Khum in particular. Their reasons for supporting Ali were his piety and closeness in kin with the Prophet. Others who preferred Abubakr were of the opinion that, in addition to his piety, blood relation must not serve as a criteria in the leadership of Muslim community since Islam in all its values represent a complete departure from the norms that confer merit on the basis of blood ties as they must not set a precedence on which blood ties may come to be very critical on choosing a Muslim community leader.

Also the fact that Ali himself and all the thirteen mentioned above soft pedaled on their position and later submitted to the leadership of Abubakr and subsequently Umar, confirm further that theirs’ were only perspectives not belief in the existence of a divine command that made them support Ali’s leadership.  In the case of az-Zubair Ibn al-Awwam, twenty five years later he fought against Ali and on the side of Aishah during the famous battle of Camel after the assassination of Uthman. We should also know that Zubair was a maternal cousin to Ali and the Prophet himself.
Again, all the history books that captured the events that followed the death Umar, which saw Othman and Ali addressing the community of believers saddled with the duty of the selection of the next Muslim leader, did not quote Ali mentioning the Hadith of Ghadir Khum, with the hope of securing popular endorsement. But rather he spoke at length about his other virtues which he saw as necessary insights that qualify him for the tough job of leading the Muslim community then. It is interesting to know that according to Ahmad Alkatib in his extraordinary critical work, The Development of Shiite Political Thoughts from Consultation to the Guardianship of the Jurist-Consult, a Twelver Shiite scholar of the fifth century A.H, Sharif Murtadha, recorded in his book, Al-Shafi’, that Abbas bin Abd al-Muttalib spoke to Ali during the illness of the Prophet, so that he ask the Prophet, who will be in charge of affairs after him, and that if it is for his family he should reveal it and if it is for some other people, he entrust his family with the knowledge. Ali said, “We went to the Messenger of Allah when his illness became serious and we said O Messenger of Allah, choose a successor for us”, He said. “No, I fear that you will be divided regarding him, as the children of Israel became divided over Harun, but if Allah knows any goodness in you, He will choose for you (a leader)”. Still Murtadha maintained that Ali said the same when he was confronted by the community of believers to name his successor in the event of his attack by Abdurrahman Ibn Muljam and was obviously dying. When they insisted on Hassan, his son, he said: “I do not command, nor prevent you, you can discern better”.

The tradition of not naming a successor continued among the family of the Prophet as even the remaining Imams of the  Twelver Shiites, as the authentic reports from Shiite books show have never had one endorsing the other for the leadership of the Muslim community of their times. Ranging from Hassan, Hussain, Ali Ibn Hussain, Muhammad Al-Baqir, Ja’afar Al-Sadiq, Musa Al-Kadhim, Ali al-Rida, Jawwad, Ali al-Hadi, Hassan Askari and the last Imam, Muhammad Ibn Hassan Al-Askari(his existence is put to serious doubt by scholars, a topic for another day).  In fact it is lack of such clear endorsement from one Imam to the other that created Isma’iliyyah sect immediately after the demise of Ja’afar al-Sadiq, with the claim that Isma’il, his dead eldest son only went into occultation to return at the end of the world as Mahdi.

Why in spite of all these we still have Shiites celebrating Ghadir Khum across the globe? The answer as it is said above is rooted in the issues surrounding the intellectual development of Shiism. This especially when it is considered that the first books that formed the pillar of Shiism in its intellectual history were written some 300 - 460 years after Hijra, Kutubul Arba,’(the four books).  That was after the last Imam have purportedly gone into occultation and the Shiites were lost on how to live without leadership. They are Al-Kafi,(Usul, Furu’ and Raudah), Man La Yahduruhu Al-Faqih by Kulayni and Saduq, respectively,  Tahdhibal Ahkam and Istisbar  both by Tusi. That was when the major books by Sunni Scholars including Arrisalah, by Al-Shafi’ on principle of jurisprudence were long written with some like Muwatta by Malik, almost 200 years older than Al-Kafi. The effect of this is the increase in the margin of error in Shiite literature as according to some Shiite scholars of Usooli(fundamentalists) orientation, out of the 11,156 Hadith recorded in Al-Kafi, 9,485 are adjudged to have been fabricated. In the book are Hadith of various shades with some of disparaging remarks and attribution of disbelief to the companions of the Holy Prophet; Tahrif al-Qur’an, the claim that Qur’an has been changed to accommodate views that are not originally there; attribution of disbelief to any who do not follow Shiite ways; ascription of infallibility to the Shiites Imams and their ordainment with the exclusive right to lead humankind. Shiites of Akbaari(extremists) orientation still keep and uphold the virtues of these Hadith.

The processes of collecting the Hadith in these books, according to the Usoolis, did not reflect any effort to screen and establish their authenticity mostly because science of Hadith was foreign to the Shiites of those eras. When they started studying it they insisted that each Hadith in these books must be screened on its own to establish its authenticity. Even then, there has not been an effort to publish a version of each of the books with a set of authentic reports according to the criteria of science of Hadith of any value. A Mujtahid, scholar with the right of an opinion according to Shiite scholarly categorization, Dr. Musa Al-Musawi, in his critical work, al-Shia wa- ltashih: Al-Sira’ baynal Shi’a wal Tashayyu’, blamed the generality of Shiite scholars for not publishing revised editions of these books citing how Ayatollah Tabatabai Al-Barujerdi once initiated a project of revising another book, Bihar al-Anwar by Al-Majlisi, a Shiite Safavid scholar of 17th century, only for the project to be abandoned after his death.

 Add to this is the existence of Shiites literature, Mu‘jam Rijal al-Hadith, by al-Khu’I and  Ikhtiyar Ma‘rifat ar-Rijal by al-Kashshi, where most of the Hadith reporters relied on by the four books under discussion, Zurara Ibn A’yun, Muhammad ibn Muslim, Abu Basir al-Muradi, al-Mufaddal ibn ‘Umar, were cursed by Shiites Imams, Muhammad Baqir or Ja’afar Sadiq.  S.H.M Jafri, in his aforesaid book, tried to shield and drop these curses by claims of the practice of Taqiyya(dissimulation) on the part of the Imams with the sole purpose of protecting their “cursed”  students from the tyrannical leadership of their times. An argument which can hardly pass, because the attribution of Taqiyya(dissimulation) to the Imams cannot avail a dispassionate observer with a logical and rounded criteria of checking the validity of any text attributed to an Imam. This has been a source of concern even among members of Shiite communities as knowledge and opinion expression has been the exclusive preserve of a very few people who are tagged with the epitome of scholarship in the Hauzah (religious schools) in Iraq, Iran, Lebanon and Pakistan, since they are the only ones, seen with the mysterious insight into what can constitute what is right or wrong. Dr. Musa al-Musawi in the aforementioned work, recalled how an Ayatollah ( his name not mentioned) in the Islamic Republic of Iran once publically said that Fatima after the demise of the Prophet of Islam have continued receiving revelation in place  of the Prophet and not a single voice even from the high scholars contradicted him. The issues in the intellectual development of the Shiites make it difficult to engage Shiite scholars on the basis of the reports in their books for they can easily say a quoted Hadith is not authentic if it doesn’t serve their interest in an ongoing discussion as their quotes from Sunnites sources are interpreted only by all implications not explications, and sometimes with utter disregard to the context and the history surrounding the elements of the quotes.

It seems for a reasonable debating template to be obtained with the Shiites on socio- religious discourses there is the need for review of all their primary sources of inspiration and present to the world a relatively closed set of reference materials that give a semblance of uniformity of substance. While in Al-Kafi and according to the Usoolis, only two third of the Hadith collected are fabricated, Ahmad Al-Katib in his in depth scholarship and scrutiny thinks 90% of them are fabricated. Renner Brunner a German scholar with specialty in Twelvers Shiite Islam, believes most of their modern practices, spiritual and temporal including the Iranian political ideology rely more on what the famous Egyptologist, Jan Assmann developed and conceptualized as cultural memory, sustained by centuries of practices built around many unverified collected Hadith that in point even falsify the authenticity of the Qur’an. It is from such adherence that the Ghadir Khum celebrations each year survived to be entrenched on the Nigerian soil.

Ibraheem A. Waziri, Software Development Unit, IACC, ABU, Zaria

General Board / Re: INEC to release time table for 2011 polls Tuesday
« on: March 14, 2010, 02:21:37 PM »
Amma kuma wannan labarin shi ba'a fara shi da bismillah dinba

General Board / Re: JOS ON FIRE AGAIN
« on: March 14, 2010, 02:19:18 PM »
Gaskiya Bamalli ba karamin ustaz bane. Kaga labarin sa harda bismillah aka fara ta!

« on: January 19, 2010, 03:36:16 PM »

The Ulama there will not muster the courage to tell the leaders this hard truth.
And it appears that the Saudi government is not ready to kick start a policy process that'll look into what these ghettos are and what to do with them. This is why they may not be interested in the type of research you may want to undertake.
Also as Hausa, rich men here do not care. Even religious organisations and those individuals who wear religion on their arms and shoulders will not see this as a worthy endeavor.

Maybe Sanusi Lamido Sanusi will like the idea if contacted and help talk to some ppl who'll provide for such kind of research. Or Kano State through its Adaidata Sahu outlet.

Now with all these "maybes" and uncertainties, how can it be possible? Nah, I'll just troddle along on my own, hoping to be left some legacy from a rich patron ;D


Lol, @Prof  tis beta we start on a pessimistic note but I surely have some "big shots" I can talk to who may be interested. There is a possibility that we can even reach the Saudi embassy. But can one trust a Bakano with such a massive fund? ;D ::) :)

« on: January 19, 2010, 12:07:01 PM »

This is interesting and sad at the same time. On the part of Saudi Arabia I see a show of insensitivity inconsistent with Islamic provision (at least for a state which claims to be Islamic). For Saudi has only succeeded in creating black ghettos similar to what was obtained in the USA of the 1960's(drawing the line from my reading of Alex Haley's Autobiography of Malcom X). But while the USA has invested in liberating the ghettoed environments, to a degree, since the blacks are treated as American citizens, Saudi Arabia is yet to be seen making efforts to consider the ghettos and their inhabitants as official part of what makes Saudi Arabia. The blacks are still seen as foreigners. Or who says the country belongs to the Arabs only, especially considering the fact that Islam does not put a criteria for becoming a national of any nation on race or color. The Ulama there will not muster the courage to tell the leaders this hard truth.

Among the Tukaru I learnt are many whose parents were born there and still they are denied privileges, they are tagged foreigners. And it appears that the Saudi government is not ready to kick start a policy process that'll look into what these ghettos are and what to do with them. This is why they may not be interested in the type of research you may want to undertake.

On our part, Nigeria doesn't think there's the need to negotiate a policy with Saudi, that will make sure the ghettos and their ppl are seen as part of the Saudi nation/nationals. Nigeria doesn't have a defining philosophy  that compels it to protect  its ppl anywhere.

Also as Hausa, rich men here do not care. Even religious organisations and those individuals who wear religion on their arms and shoulders will not see this as a worthy endeavor.

But truly research as this you are proposing coupled with a catchy well captured  video documentary, for all to view, in Hausa, English and Arabic,  is needed for the sake of the information it can provide not even for policy guidance and implementation.

Well, Prof. if you are not able to generate funds for this work with all the NGOs and the abundant network of ppl you know how can a Waziri be able to do anything? Maybe Sanusi Lamido Sanusi will like the idea if contacted and help talk to some ppl who'll provide for such kind of research. Or Kano State through its Adaidata Sahu outlet.

DB, ai rashin hankalin da yawa yake. The way he constantly says he knows me others may begin to think we are made out of the same lightening stroke. I thought I was only inviting more revelations. Anyway I am done with this actually.

Nice contribution Muda not other ignorant uninformed rambling that is loaded in low self esteem and lack of understanding of the basics in the art of living. I thought along that direction but wondered if the Prof and Admin can have the time required in managing a portal similar to Village Square not even a more demanding one like hi5 and facebook. But sincerely speaking, I think if something like Village Square can be made out of the present K-Online, where there are sections for News and Articles updated constantly, and the forums as they are are we can have something more lively than what we have now.

But the point is made that this thing is seasonal and we can remain comfortable with what is obtained even as we from time to time indulge in exercises that rip out certain skeletons from some sort of closets. That can be tolerated especially if those ripping the skeletons are not telling lies or waking from a slumber to remember that their closest friend was not sincere to them some six(6) years ago. And they know nobody to talk to or even  the friend concerned but an internet forum. I hope they will not come here next time with issues regarding their wives and relatives.

« on: January 18, 2010, 02:07:56 PM »
The scenario as painted is quite pathetic. I think there was a time when FGN considered pulling out from the exercise at every level. What happened to that consideration, I don't know.

  On a different note. I would want to hear your observations regarding the popular "Tukaro" forming the segment of our people who live there permanetly. What we hear is they are living in a ghetto or a slum there.


Certainly even if you don't want to see the skeletons now, I guarantee you will enjoy them on sight once they are fully dug out. So kindly please help me encourage Nuruddeen to speak and speak about these things he wants to say here. It is very okay by me as I will continue to encourage him to talk, say his mind after all he is only seeking to tell all the truth that  the likes of Muhsin can learn. Prof., I don't expect you to stop he who wants to teach or impart knowledge. We can all learn since before our eyes he said some papers written were useless and then turned to say he didn't say just that. Then I wrote a very clear statement, saying I called him after I saw his posts, then he said, it was the exact opposite of that I wrote, and he did that on a very heavy accusation. Are these not enough pointers to the fact that we are learning? I think with just that he has provided us a demonstrated criteria to evaluate what he said about others and about himself.

Prof., Wallahi Tallahi, I enjoy this and do not wish it to stop a bit. After all the next person Nuruddeen will choose as his close confident can easily be referred to this thread. He too will surely learn how to be a good close confident to Nuruddeen. Shebi he already said he is a lone ranger now. Nuruddeen will certainly make better friends even from this exposition. He can even bag a wife whose family disputes with  Nura will be very safe from public view.


Well, Nuruddeen, suit yourself. I did not say I didn't see your post before my comments. In fact I said clearly I did and have talked  to some people trying to find out what went wrong with you to come out with the spiting posts. All after I tried calling you and you did not pick. I didn't tell them I was not happy with what you did. I only asked them for some kind of explanation if they could give any.

I have never been the type who blames others, for my problems or that of the North or Nigeria and I'll let you, if you want to, tell the world that, I truly think Dr. Kabiru Chafe, a human being like me is the problem of the universe. The world then will hold you responsible for that and any killings, bombings, and the armed robbery  you want to report to it I did.

It is you who choose to tell whoever cares to listen that I am your close confident as sometimes you say(exaggerate) that I am your closest. I wonder if you had those closests before meeting me seven years ago? If you ever had where are they now?  Why are they no longer your "closests"? And now that you've deliberately created distance away from me how do you plan to get another set of the closests? How safe are you that they will not turn out to be as evil as I am?

Whatever the case maybe Nuruddeen I like what you write here on board and would like you to continue writing like this. I knew definitely that someday you would do this and I am not surprised or angry a bit. I'll only respond to you at my pleasure and to what I feel should be responded at that will encourage you to talk more and more like the questions I asked above, do they have answers ready for public consumption?


I tried calling you only to find out what went wrong since you know we've not seen or talked for the last three months and there was no way I would know the condition in which you made those spiting posts. When you didn't pick the calls, I called Abdurrazak to ask him if he is aware of anything going wrong with you in recent times. He said he didn't know.  I met Dr. Suleiman Idris at the mosque during Friday prayers for being him a medical doctor with some knowledge  of psychiatry I thought he could be able to say if something went wrong somewhere.

Then here are you with your explanations which have to accepted since we have no option. I have forgiven you actually as much as am not surprised since I have prepared my mind against this since the first few weeks I met you seven years ago. As you know many people actually wonder aloud why I am very close to you in spite of the fact that we are too different in mental outlook and preferences. For lack of explanation, I tell them it is possible we have a destiny doing things together.
I came in and drawn your attention to certain truths after I had seen your first reply to Prof., that's to protect you from yourself again as I always try doing, but then you did it again and sparing me NOT this time.  I feel it is not a good practice to be forgetful of those favors we receive from others even if they were just smiles. In fact it is a  privilege to have certain people responding to what you write, engaging you at the level of thought. I know you've said so many good things about me here and everywhere and I am not the type that  can easily forget those things. So contrary to what you may have thought when you saw my missed calls, I only called to check if there is anywhere I can help a dear friend.

Finally and on a very strong note, I believe with the way things are going in our country,  I doubt much if we can  do to Arewa or Nigeria what Prof. in his little capacity has done. I mean on the basis of comparison even if not in the same areas of endeavors.

Anyway, I am glad you've apologized as I am sure Prof. will find it easy to overlook everything. I'll also urge admin to delete those posts you did with such claims that posterity may not hold us hostages to them.



A part from writing culturally biased papers which are very necessary for societal rejuvenation, Prof also did many things in the name of helping Arewa. He even tried to help us set up an NGO in the name of K-Online. He suspended his activities took us to lunch and engaged us in a discussion that can help us develop a firm background for the proposed NGO. He even produced a copy of a document or helped you produced it? Then the document got lost in my hand and we were not having a copy of it. Then we didn't try to contact him again about the issue which I am sure if we did he wouldn't have been tired to suspend his activities, buy us lunch again and re-discuss the matter with us.

Remember, in 2004 we gave Prof. a very short notice and despite that he came to Zaria and presented a paper during our conference on Northern Nigerian issues. Also and for me Mal. Salisu Danyaro has always been ready to help on issues even those that are purely professional.

Nura, it is possible it is not Prof. who is failing but ourselves. If there's a problem anywhere, then I guess it may be with us first before others. Or possibly  the problem may be a system problem. May be they are all other factors as Prof. is saying.

Anyway, if you have a practical way of making K-Online lively apart from giving awards for the poster of the year as suggested by Muhsin, you can present us with one. I am confident Prof. and Mal. Salisu presently love nothing more than that.


Thank you everybody for your posts.

shouldn't find it anything worth telling that he's been nominated a poster of the year by any forum whether K-Online or any other forum. This is just an internet. Anything internet shouldn't give one any feeling of self importance for it is very virtual.

I have joined K-Online in 2002 while barely a teenager. I must confess that after 9 years today, I feel different only in what I have learnt from the many debates we held here. The bridges I have built and the ones I have painfully crushed.

Every thing is time related. I know as we continue to become more individualistic, the time I spend on the net is bound to keep increasing and as such I am not likely to leave any forum I ever joined. It may take me some time before I make a post or a reply anywhere. That depends actually on my convenience and choice.

I have come to realize that there's nothing that is too serious in life.


General Board / Re: KN-online GTG 2009: 1430AH
« on: December 16, 2009, 04:39:50 PM »
I am sorry please for this seemingly late comment but I still believe it is not late for the get together. But I want to suggest this:

If we are afraid of paying for a venue in Kano that may turn out to be a waste of money and resources because the turn out may be minimal, why won't we just meet at Funtua, EMTL's resident.

This is a fair alternative since if the turnout is not good enough we will not say we lose anything. If we are lucky to make it no matter how few  we maybe, it will still be we have made it happen or how do you see it?


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