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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

Islam / Bambanci Tsakanin Mazhabar Ja’afariyya da Akidar Shi’a
« on: May 26, 2009, 10:08:36 AM »
Bambanci Tsakanin Mazhabar Ja’afariyya da Akidar Shi’a

Ga dukkan alamu akwai ‘yan Shi’a da yawa a wanda yasa al’amarin tattaunawa tsakanin ‘yan Shi’a da ‘yan Sunna ya ki wucewa duk da kiraye kiraye da aka rika yi da a bar tattaunar addini a dandalin. Bayan irin nawa karamin gudumuwar da na bada na shawarwari game da inda za’a iya yin tattaunawar da kuma yadda za’a yi ta, na cira na yi dan tsokaci game da bambancin da ke tsakanin akidar Shi’a da mazhabar Ja’afariyya. Har’ila yau na kuma yi nuni da cewa lalle tattaunawa da suka gudana baya tsakanin masu kiran kansu ‘yan Shi’a da masu kiran kansu ‘yan Sunna, a kasar Nijeriya, sun nuna cewa duka bangarorin biyu sun yi wa abin da suke kirarin karewa ko rusawa sanin shanu ne kawai ta fuskar mukabala. Kash! Amma na lura abin da na fada bai yiwa wasu dadi ba domin wasu ‘yan Sunna sun ce ban yi masu adalci ba kamar yadda ‘yan Shi’a suka jaddada matsayinsu - ba tare da kawo wani hujjaba -  na cewa lalle Shi’a daidai take da Ja’afariyya ta kowane fanni.

A abin da mai karatu zai gani gaba na yi yinkurin tabbatar da kuren dake cikin wannan furuci da ‘yan Shi’a suke yi kuma da yardar Ubangiji(swt) zai fahimci lalle cikin adalci ne nace ‘yan Sunna da ‘yan Shi’a da suka rika tattaunawa a baya kamar su marigayi Sheik Ja’afar Adam Mahmud da Sheik Auwal Tal’udiy basu da kyakkyawar fahimtar abin da suke kirarin karewa ko korewa. Kafinnan ina so mai karatu ya fahimci cewa wannan mas’ala ni ban dauke ta wata abar damuwa ba don addini kowa kansa yake wa, kuma wanda ya yi don Shi, wato Allah(swt) Shi zai biya shi. A sabili da haka tattauna wa irin wannan ina yin ta ne don nishadi da wasa kwakwalwa domin yinkurin yin adalci ga  mutanen duniya na jiya da na yau, akan abin da suke tsayawa akai. Ina kokarin amfani da ilimi da ma’aunin tace bayani na hankali da tsinkaya irin wanda addinin Musulunci ya tanadar.

Imamu Ja’afar Ibn Muhammad, As Sadiq da Mazhaba Ja’afariyya

Shi dai Imamu Ja’afaru Ibn Muhammad As Sadiq wanda ake kira Abu Abdalla, ya rayu a tsakankanin shekarun 83 Bayan Hijira zuwa 148 Bayan Hijira ne. Da ne ga Imamu Muhammad Ibn Aliyu Zainul Abidina. Zainul Abidina da ne ga Hussaini Ibn Aliyu Ibn Abi Talib (RA).  Imamu Ja’afar Jika ne na manzon Allah (SAW) ta wurin Fatima (RA) ta  bangaren mahaifinsa da kuma Sayyidina Abubakar (RA) ta bangaren mahaifiyansa don Muhammad Ibn Abubakar shi ya haifi kakansa.

Shahararren mallami ne mai ilimin fannoni da yawa wanda suka hada da Falsafa da Hisabi da Fassarar mafarki da Chemistry da Ilimin sanin halittan dan Adam da Ilimin Taurari da kuma Fiqhu. Fatawowinsa suka samar da mahangan tantance hukunce hukunce a addinin Musulunci wanda aka fi sani da Mazhaba Ja’afariyya,  kuma wasu ‘yan Shi’a zubin goma shabiyu ( Ithna ashariyya) su na ikirarin lalle wannan mazhaba daidai take da akidar su kuma shi Imamin shi ne Imamin su na shidda a cikin goma sha biyu. Ma’ana a hisabance: Shi’a (zubin goma sha biyu) = Ja’afariyya

Amma gaskiyar magana shine a ma’unin hujja za’a iya cewa sam Shi’a ba itace Ja’afariya ba kamar haka a hisabance: Shi’a (zubin goma sha biyu) <> Ja’afariyya

Dalili na farko kuwa shine Shi’a zubin goma sha biyu ( Ithna ashariyya) akida ce wadda, bayan wasu abubuwa, take jaddada addinin Musulunci ya tabbatar kuma ya kebance halifanci da shugabanci musulmi bayan wafatin manzon tsira ga Sayyidina Ali (RA) da jikokinsa guda goma sha biyu har zuwa ranar tashin kiyama.

Amma ita mazhaba Ja’afariyya mahanga ce ta tantance hukunce-hukunce na addinin musulunci wanda aka samu daga fatawowin Imamu Ja’afaru Sadiq kamar yadda Malikiyya da Hanafiyya da Shafi’iyya da Hanbaliyya suka kasance. Kuma ana iya samun mutum yayi ikirarin bin Sunna ba Shi’a ba amma kuma yana daukan fatawar Imamu Ja’afaru Sadiq ko kuma abin da mazhaba Ja’afariyya ta iya fitar wa.

Sannan har’ila yau za’a iya cewa ba tare da shakka ba cewa shi Imamu Ja’afaru Sadiq ba dan Shi’a bane zubin goma sha biyu ba. Domin babu wata hujja ko bincike bayahudiya ko banasariya ko musulma a cikin Sunna ko Shi’a da za’a iya samar wa cewa wai Imam ya kore halifanci Sayyidina Abubakar(RA) ko kuma Sayyidina Umar(RA). In kuwa akwai to zaka samu acikin bayani ne mai raunin asali sosai koda kuwa a cikin littafin Shi’a ne.

Sannan daliban Imamu Ja’afaru Sadiq ba ‘yan Shi’a bane. Hasali ma su ne mallaman Sunna kamar su, Imamu Malik wanda fatawowinsa suka samar da mazhaba Malikiyya da  Imamu Abu Hanifa wanda fatawowinsa suka samar da mazhaba Hanafiyya da kuma Sufyanussauri wanda ya kasance babban mallamin hadisi a wannan lokacin. Sa’annan kuma da Jabir Ibn Alhayyan wanda ya yi fice a fanni Chemistry , turawa na kiransa Geber.  

Mallaman Imamu Ja’afaru Sadiq sun hada da mahaifinsa Imamu Muhammadu Baqir da Imamu Aliyu Ibn Hussaini, wanda ake kira Zainul Abidina ko kuma Imamu Sajjad. Wannan laqabi na Sajjad abokinsa ne wato Azzuhri, wanda ya fara koyar da Imamu Malik Ilimin Hadisi ya sa masa wannan sunan. Babu wata hujja ta ko’ina da ta taba nuna cewa Imamu Sajjad ya kore shugabancin Sayyidina Abubakar (RA) da Umar (RA). Ma’ana hujja ko daga wurin abokansa irinsu Azzuhri ko kuma a kowace littafi irin ta Shi’a zubin goma sha biyu-biyu.

Da wadannan hujjoji zamu iya cewa Ja’afariyya ba itace Shi’a ba. Kuma Imamu Ja’afaru As Sadiq ba dan Shi’a zubin goma sha biyu–biyu bane. Ko da yake mai kokarin kare akidar Shi’a zai iya kawo hujjoji daga littafai kamar su al-Kafi da Man La Yahduruhu al-Faqih da Tahdhib al-Ahkam da al-Istibsar wadanda shike sune littafai na farko wanda wasu mutane da  aka sani koda ba sosai ba suka fara rubutawa a duniyar Shi’a. Ma’ana duk wasu littafai da suka gabaci wadannan ba’a da sanin hakikanin wanda suka rubuta su. Kuma ko su wadannan din an rubuta su ne bayan duk an gama rubuta manyan littafan Sunna na Hadisi da Usul-al Fiqhu.

A cikin wadannan littafai za’a samu cewa akwai wani mutum mai suna Zurara Ibn A’yun wanda ya kasance hadimi ne ga Imamu Muhammadu Baqir da Imamu Ja’afar Assadiq a lokacin rayuwansu wanda ruwayoyinsa sun kai 2094 a fadin babban malamin Shi’a,  Sayyid Abul Qasim al-Khu’i (al-Khu’i, Mu‘jam Rijal al-Hadith Mujalladi. 7 Shafi. 249)

Sannan kuma har’ila yau Al-Kashshi yace hakika bacin shi wannan Zurarah Ibn A’yun din da gaba daya hadisan da aka samu wurin Imamu Muhammadu Baqir sun bace (Ikhtiyar Ma‘rifat ar-Rijal Mujjaladi. 1 Shafi. 345).

To amma kuma wannan malamin ya ruwaito a wurare da dama cewa Imamu Baqir da Imamu Sadiq duk sun tsine wa wannan mutumi. Ga misali wani wuri da aka ce Imamu Sadiq ya tsine masa:

Wallahi ya yi mani karya! Wallahi ya yi mani karya! Allah Ya tsine wa Zurara! Allah Ya tsine wa Zurara! Allah Ya tsine wa Zurara! (Ikhtiyar Ma‘`rifat ar-Rijal, Mujalladi. 1 Shafi. 361)

Banda wannan Zurara din akwai sauran manyan masu ruwaito Hadisai a Shi’a zubin goma sha biyu, kamar su:  Muhammad ibn Muslim da Abu Basir al-Muradi da al-Mufaddal ibn ‘Umar wanda duk a wannan littafi an ruwaito cewa Imamu Ja’far Assadiq ya tsitsine musu.

Koda yake wai ‘yan Shi’a sunce domin saboda taqiyya ce ya tsine musu domin ya kare su daga hushin sarakunan wannan zamanin. To ko an samu ace mutane kaman su Al-Khatab wanda shima Imamu Sadiq ya tsine wa domin yace wai Imamu Sadiq Allah ne, don saboda taqiyya ne ya tsine masa? Shin mabiya akidar Shi’a zubin goma shabiyu na nufin shi Imam ya yadda cewa shi Allah dinne? In ko ba haka ba to lallai tsinuwar dake kan Al-Khatab ta gaskiya ce kamar yadda wadda take kan su Zurara Ibn A’yun da Mufaddal Ibn Umar da Abu Basir al-Muradi da Muhammad Ibn Muslim ita ma gaskiya ce.  

I ma na don daga wadannan mutane ne da ire irensu aka sami mafi yawan abin da yau aka san Shi’a dashi wanda suka kuma nisanta daga abin da aka san Imamu Ja’afaru Assadiq dashi. A cikin wadannan littafai hudu da muka lissafa da farko wanda sune turakun Shi’a zubin goma sha biyu, akan sami hadisai masu karyata cikan kur’ani da wadanda suke kore halifancin Sayyidina Abubakar(RA) da Umar (RA) da kuma wadanda ke koyarda abubuwa da yawa masu rikitarwa a cikin addini wanda har ya zuwa yau ‘yan Shi’a na riko dasu kamar su ma’asumancin Imamu Ja’afar da sauran imamansu. Wannan albarkacin yawancin hadisan wadanda Imaman Shi’a suka tsine wa a cikin littafan. A sabili da haka bamu da wani mafita in muna son mu samu madarar ilimin da Imamu Ja’afar Assadiq ya bar mana sai mu koma ga abin da aka iya tace wa na Imamu Malik da Imamu Hanafi da Sufyanussauri da sauran mutane wadanda su ka yi rayuwa mai tsarki mai inganci a waccan zamanin.

Ina fatan yanzu mai karatu zai gane makaman zancen da zaren zubinsa ya shude wa da yawa masu tattaunawa tsakanin masu kiran kansu ‘yan Shi’a da ‘yan Sunna a Nijeriya. Kuma daga randa ‘yan Sunna suka iya fahimtar abin da ke cikin littafan Shi’a to kuwa kashin ‘yan Shi’a zai bushe a Nijeriya ta fuskar hujja da mukabala irin ta ilimi.


Ga mai son cigaba da wannan tattaunawar zai iya zuwa shafin fallen gizo na ko  ya kafa take da ginin zance mai ma’ana da inganci. Nan take kuwa zai ganni na ciro domin wasa kwakwalwa ta tare da more wasan odiyo-diyo dake tattare da tsinkaya!

Na barku lafiya


General Board / WAZIRIN ZAZZAU MALAM UMARU (1876 - 1939)
« on: April 16, 2009, 10:20:12 AM »
Assalamu Alaikum,

It was specifically on the 12th of April 2009, that we held a memorial celebrating the life of one of the most distinguished scholars of Northern Nigeria in the tradition of Islamic Scholarship before colonization of the region by the British in the late 19th and beginning of the 20th centuries.

Wazirin Zazzau Malam Umaru Muhammadu was born in the year 1876 in Kakaki, Zaria City to a scholar known as Alhaji Muhammadu who was the son of Malam Ibrahim Tsoho who was the son of Malam Abduljalil who was the son of Malam Salihu who was the son of Malam Sulaiman who was the son of Malam Mahmud, a prince of the 14th century Kanem Bornu Dynasty.

In a Phd thesis to the Azhar University, Cairo, Egypt, written in 1960 which discussed the intellectual tradition of Northern Nigeria, titled "Sakafatul Arabiyya Fiy Nijeriya, Min 1750 ila 1960, amul istiqlal" by Dr. Aliyu Abubakar. The family which produced Wazirin Zazzau Malam Umaru is described as a University of Islamic Jurisprudence and a breed, the like of which is rarely found maintaining the tradition of Islamic Intellectualism in the whole of the world of that time. Something close to this description is also given by Prof. Shehu Galadanci in his Phd Thesis, Harakatul lugga Al-Arabiyya, which carried the eulogy written by Wazirin Sokoto Malam Junaidu for one of the illustrious scholars from this family, Ma'ajin Zazzau Ishaq Muhammad who happened to be a younger brother and a student of Wazirin Zazzau Malam Umaru.

Wazirin Zazzau Malam Umaru was also the chief mentor of other scholars as Malam Yahuza Elzakzaky who wrote, Fathujjawad an exegesis on Irshadissaliki, a book on Islamic Jurisprudence also known as Askari.  Malam Musa Magajiya, the founder of the popular school in the 1940's at Unguwan Magajiya in Zaria City, was also his student and the popular Malam Muhammadu Sani and Abdurrahman of Kofan Doka Zariya City.

To the late eighties a student excelling in Islamic Jurisprudence in all qualified  learning centres, (Tsangayoyi) ,  across Northern Nigeria is described with the common expression " Ya san Fiqhu kamar Waziri Malam Umaru", meaning, “He knows jurisprudence as Waziri Malam Umaru”.

Waziri Mallam Umaru Muhammadu lived as a Scholar, a Public Servant serving as Magatakartan Zazzau( Chief Scribe of Zazzau) in the 1920s, during the reign of Sarkin Zazzau Malam Aliyu Dan Sidi; as Alkalin Zazzau (The Chief Judge of Zazzau) in the 1930s during the reign of Sarkin Zazzau Ibrahim Dan Kwasau and later Wazirin Zazzau during the reign of the same king.

He died in the year 1939 on Wednesday 1st of March about two years into the reign of Sarkin Zazzau Malam Ja’afaru Dan Isyaku.

On the day of the memorial a eulogy in Hausa was recited over his soul which concluded in the following symbolic prayerful verses:

“...Jalla Sarki mun roko duka
Ka saka shi cikin rahamaniya

Allah Ya jikan shi da rahama
‘Yan uwa dangi baki daya

Allah ba shi gida Aljanna can
Tun da ya yi wafati duniya

Allah raya iyalai nashi duk
Ya saka su a hanyar gaskiya

‘Yan uwa mun gode bai daya
Da tuna shi a yau baki daya”


As the memorial coincided with the wedding of one of the grandchildren of the Waziri some of us rode colorfully on horses during the Hawan Angunci just to re live those glorious times and to get the glints of those flames from the great departed builders who founded our civilization.

In the recent future, a 90 paged book briefly reviewing the life of Wazirin Zazzau Malam Umaru Muhammadu, written by my humble self will be out in Hausa Language. In it I have tried to review the history of Kasar Zazzau, thus, Kasar Hausa and some events that happened during the life time of Wazirin Zazzau Malam Umaru Muhammadu. I have done that using post modern critical tools to read different meaning from those meaning carved out of the events by scholars in social anthropology like M. G. Smith who in 1960s wrote his famous book, Government in Zazzau.

Find attached to this the cover page of the book, some pix during the Hawan Anguci on the memorial day and keep a date with us as I pray with you for the soul of Wazirin Zazzau Malam Umaru Muhammadu and that of other Muslims before and after him.

Allah Ya jikan su baki daya!


Member Poetry / Like Myself
« on: March 30, 2009, 11:09:19 AM »
Like Myself

Like yourself
Like a  dream drummed
 into an all wild space
Moving like a breeze
pushing through the shores of history...

Like yourself
Like hope,
Like wish,
Like poetry,
hooping round the coasts of time
Dwelling on,
Trouping all
The  heights,
 the  glints of  concrete imagery...

Like yourself
Like rightwrong,
Like life,
Like Truth,
That is all in what we  see,
We emote,
We  think. 

Like yourself
Like me
Like a fool made
        In the formation
of the
Wisest Him!




On Palestine, Israel, Abrahamic faith, True history and Human destiny

•   “Blessed are the meek for they shall inherit the Land.”
 (Matthew, 5:5)

Eja, a thought provoking, insightful and sometimes inciteful socio-political commentator on the Nigerian Village Square, recently, unleashed his venom on the Israelites about the host of atrocities they commit from “their” Holy Land, shelling bombs on their neighbouring Palestinians resident of the Gaza strip. While he maybe right in his opposition to the atrocities being committed by the so said Israelites, he surely is wrong in his (mis)representation of history and the true tenets of Abrahamic faith and its literatures to which he attributed endorsement of un-scaled violence and affront to any other, than those belonging to the race of the “originators” or “claimants” of the faith. 

This is not surprising as Eja, a self proclaimed Afrocentrist, who professes faith in ancient Yoruba spirituality, itself an isolationist and ethnic religion, may not help seeing every human intellectual and social effort in  the breath of history  as geared toward achieving supremacy in the mould of racial superiority endorsed by racial gods. Thus checking the veracity of the claims of the Jews of a racial God in favour of their own race exclusively, or the claims in European version of Christianity which institutionalised racism across the globe in the 19th and 20th centuries, in the scriptural interpretations, may not be worth his endeavours. As no vision of a universal deity guiding human destiny can make sense to him.

But the truth of the matter is correct reading of historical processes and the use of the ordained scriptures popularly known as Abrahamic, to interpret present events has long ago revealed the contamination that happened in the Abrahamic faith, which truly and explicitly declares that individual merits both in this world and hereafter are gauged only on the basis of righteousness, which is known as having faith:

“….in Allah, and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your wealth, out of love for Him (or despite your love for wealth) for your relatives, for orphans, for the needy, for the traveller, for those who ask, and for the ransom of slaves; (righteousness is) to be steadfast in prayer, and practice regular charity, to fulfil contracts which you make; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of Truth, the God-fearing.” (Qur’an, al-Baqarah, 2:177)
It was indeed in the recognition of the righteousness borne by Abraham (pbuh) who was a son of a crooked idolater, a similitude of the same righteousness achieved by different people of different races and thousands of years before Abraham (pbuh), not his lineage, that around 2000BC, he was directed by God to thread the path to Jerusalem and was promised to dwell there as the leader of humankind. But when he asked God to extend the same promise made to him to his offspring, God clearly said that his covenant “will not extend to those who commit, Dhulm,” that is, injustice, oppression, tyranny(Qur’an, al-anbiyah, 21:71, al-Baqarah, 2:124). Since then it was reaffirmed that the condition of inheriting the earth and by extension the part of it that is most divinely blessed is, righteousness, which any other can attain by work, not by lineage as it is explicitly stated so in the scriptures (Qur’an, al-Anbiyah, 21:105, Psalm, 25:12-14, Psalm, 37:11, Psalm, 37:29, Matthew, 5:5).

Though it maybe asked as to why a particular space on earth should be made chosen and blessed as the heartbeat of the earth and above all other spaces? While the answer cannot readily be given or specific, it can be said that it is only a divine wish to make anything to be anything just as we cannot ask or find answers to why the human nose, eyes, ears, mouth, and brains are all concentrated on the head when there are other parts of the body that are apparently left bearing less significance.

At a practical level of understanding, we see that throughout known history, conflicts among major civilisations have always been about the question of conquest or ownership of that same space under discourse. And what has been amazingly clear over the millennia is those ruling that space were always the leaders of the one civilisation leading the world of their time.

 Around 1870BC the first mention of Jerusalem appeared in an Egyptian text. In 1700, 1500BC the rulers of Egypt called Hyksos, invaded the land. It is also the same land that God gave to the Jews, about 250 years later, at the Exodus and after the fall of Remesis II, the Egyptian Pharaoh of that age, on the condition of their righteousness, and in the hope that they would grow to lead humankind on the basis of faith in almighty God, equality of all before him, justice and fairness (Qur’an, al-‘Araf, 7:137).

So as we sail through the boat of history we see that the Jews proved strong headed to the bounties of their Lord and did not accept that highly gift at that time. They turned to the worship of the golden calf in the mould of the idolatry, the sorcery they learnt during their stay in ancient Egypt. God was not kind to what they were doing, barred them from entry to the Promised Land, and were left in the wilderness for forty years. It was during that wilderness that Moses (pbuh) died. Much later, almost another 250 years, Prophet-King David (pbuh), made Jerusalem the centre of his vast empire, extending from Egypt to the Euphrates. He led an already racially mixed human population of his time with justice in righteousness having  Prophet Lukman (pbuh), a black African, known in history as the Wise, as his supreme Judge. His son Prophet-King Solomon (pbuh) who later married the black African queen of Sheba (Ethiopia) succeeded him on the throne and lived on the legacy.

After the demise of Prophet-King Solomon (pbuh) in 922BC, the leadership of the Jews, the Pharisees and the Scribes began to retouch history and subsequently the divine scripts to make God appear favoured to their bloodline only and the basis for the inheritance of the Holy Land was changed so in contradiction of the fact that it was basically righteousness (Deuteronomy, 9:6). They created many new laws banning intermarriage with the gentiles, legalising their properties and lands to be taken unjustly and making usurious transactions on them.

They were warned by Prophet Jeremiah (Jeremiah: 32:36) who was then among them, on this transgression of lying against God and pushing the boundaries of his commands, but they did not heed. In 587 BC, Nebuchadnezzar, a Babylonian king laid siege on the Holy Land, destroyed the temple built by Prophet-King Solomon (pbuh) and took slaves of the cream of them. They managed to trace their steps back to the land in 538 BC after the Persian King Cyrus captured it from Babylonians and allowed them to return as his citizens. They rebuilt Prophet-King Solomon’s (pbuh) temple.

After series of events, conquests and re-conquests, the territory became under the control of the Romans in 63BC. At that time the Jews were waiting for their prophesied liberator, the Messiah. It was in that interval that they kept killing their prophets who dared to tell them to mend their ways and tour the path of righteousness borne of Abraham (pbuh). Among them killed were, Zachariah (pbuh) and John (pbuh), (Luke, 11:49-51), and finally it was Jesus (pbuh) himself that they would attempt to kill (Qur’an, al-Nisa, 4:157).

In 70CE a Roman army led by General Titus besieged Jerusalem, destroyed the city, killed the inhabitants, dispersed them and brought down Prophet King Solomon’s (pbuh) temple again. The temple was still in ruins when the second Caliph of Islam, Umar (ra) conquered the city in 638CE and ordered the temple rebuilt. Jesus (pbuh) had already explicitly prophesised to the Jews that the kingdom of God would be taken from them and be given to a nation bringing forth its fruits (Matthew 21:43).

Under Umar (ra) once again the world was to witness a leadership akin to what Prophet-King David and Prophet-King Solomon (pbut) gave it, a leadership on sound principled justice and fairness that recognized single divine authority, Allah, on the universe. Since then different races, ranging from Egyptians to Turks - save for the period of the Crusaders interventions and control - have ascended the leadership of the world, and ownership of Jerusalem, under the banner of Islam and on its ordained, authenticated flag of righteousness akin to that of Abraham (pbuh).

In 1917CE the Ottoman Turks, due to their apparent weaknesses in keeping to the standard of the righteousness, ceded the control of the area to the British government of that time, which in turn surrendered it to the modern Ashke-Nazi Jews. These Jews, supported by their new God (idol) in the name of Economic Determinism; modern tools of blackmail and terror; the altered Deuteronomic Laws, which defaulted on the conditions of righteousness by Abrahamic standard thereby sanctioning the perpetration of unimaginable crimes against gentiles; arrogant claims that the Holy Land is exclusively theirs by divine inheritance and none has a right to a hut in it. They descended on the peopled area and millions were displaced and many a soul made to perish. Since then the area has not known peace till our present times.

In the present scale of conflict, I am not with other fair minded commentators like Uri Avneri, an atheistic Jew and a peace activist in the Middle-East, who observed in his article, The arc of insurgencies , that the genius of the Jews has failed them for not understanding from the onset, and on a fair reading of history, that liberation wars akin to those of the Palestinians has always led to success on the part of the fighters. He argued that, a reasonable ground for political settlement should have been negotiated and sought for, long ago with the Palestinians, on a fair term of distribution, if the Jews were truly creatively intelligent as they claim.

It is my opinion that the genius of the Jews has not failed them. They are only wise to understand that no amount of political settlement can continue to guarantee them the control of the Holy Land around a neighbourhood and in a world where Islam as an ideological standard of principled justice is massively making inroad into the hearts and minds of fair people. Any type of peace that will allow the free mixing of the Jews and their Muslims neighbours is likely to produce Jerusalem of the next few generations with only Jews who have become Muslims or are sympathetic to Islam or its values. This is another fact of history as it was through interaction and neighbourliness that Islam made inroad into far distant places like Indonesia and Sub-Saharan Africa even to the forest depth and heart of Yoruba territory in the present western Nigeria. Uri Avneri testified to this also in the article he wrote in 2006, Muhammad’s Sword, crushing the allegations of Pope Benedict XVI, when the Pope repeated the charges against Islam having been spread by the sword. Infact Islam does not leave even those hostile to it without conquering them ideologically. The Mongols who brought it untold destructions by way of conquest were themselves converted to Islam and became its most passionate defenders of late history, the Turks. So the intelligent Jews know that any kind of such peaceful arrangement in the Middle-East would only bring closer the days when they will hear their children chanting with the rest of their neighbours the true Abrahamic law saying:

“Wala udwana illah alazzalimin”
, meaning, “let there be no enmity except against the oppressors.” (Qur’an, al-Baqarah, 2:193)

So they instead elected to go to war which as Uri observed will certainly not yield a very desirable result for their own end, since it is obvious they will keep winning the war while the victory is constantly taken away from them by  public sympathy, and given, to their victims. And they know very well they cannot kill all the well intentioned, righteous lot who will keep telling them they are wrong.  It is now only a matter of time, before they are cowered or overpowered, for the respite of God for those who lie against Him, pushing the boundaries of His commands, is but for a short time.


General Board / K-ONLINE GET TOGETHER (GTG) - 2008
« on: December 31, 2008, 02:01:34 PM »
It was around 3:15pm we arrived at the venue slated for the historic gathering. Myself, Nuruddeen and our Pakistani friend Dr. Khan. Initially we thought we were at the wrong place before I spotted Salisu Danyaro’s(admin) car, then Muda who was ready to leave for a change after making the place ready for all. Okay, we were not at a wrong place rather but all were played into the phenomenon amira thought would occur earlier on, African time!

Then we sighted Prof. coming, thegood, another member, then EMTL + Dan-Borno, and a host of many interesting  personalities obviously some k-onliners and others, friends of k-onliners.

We then moved into the inner building, seated in a form of a round table setting even though there was not a table but thegood, another bakane, in the middle whom I suggested should maintain his position in case we finish with the rago early and are in need of another fleshy meat! ;) :) ::)

Gagannaka was set to anchor the occasion by introducing himself and subsequently others introducing themselves one by one as members were looked at twice whenever they mentioned their screen names. We cheered one another with merriment as we obviously remember the minor clashes that cross over our heads on the forums. There were members who betrayed the image others had of them while others appeared right on the target dream holes of the others. Those seeing me for the first time, like Dan-Borno and Bakan-Gizo were surprised to see that Waziri is indeed a young man in his very  late 20s, while I too was surprised to see some as appearing younger or older than myself. Do I mention them? They may not like it! ::)

Then came the paper presentations session that was meant to appear very less formal and casual as my detailing this proceeding here. Nuruddeen shared round what he called a discussion paper that talked majorly about the fact that Nigeria since independence did not achieve the goals of its creation and called for a national rebirth in the 21st century resting on the gathering the responsibility of coming up on this front with an audacity of hope, a clause he used probably in the gingering spirit of the victory of Barack Obama in the recent US presidential polls.

Then came the second paper presentation by our icon of humility, the ever magnanimous, EMTL, who asserted that looking at and around the society, k-online members can see the little little things they can do individually to help move our society forward. He spoke with live example from his childhood to adulthood how he was helped and how he has helped others moved on to conquer the beasts of living with insightful advices and words of encouragement. He ended also on the tone Yes, we can! I think another inspiration from Barack Obama.

After he submitted I noted that Prof. has been systematically and schemingly staring at the roasted rago over my shoulder and on the table and that he may have something to offer only after taking to fill his stomach. To this he objected by submitting that it is enough a food that Nuruddeen and EMTL have spoken giving us a food for thought for the day, reminding us of our responsibilities for ours and our yet to be born. He noted also that Nuruddeen was mostly idealistic and philosophical in his presentation which he believed was touring the line of establishing an NGO as Nuruddeen  believes years ago k-online should turn to. He also observed that EMTL’s paper was most practical in approach but shifts the burden of societal progression on individual members and on their own. He further said that his conviction is in line with taking a very practical line of action so now the choice is between taking the line of EMTL, that is, going on individual action or suggesting a comprehensive mode of action that will require the input and commitment of all k-onliners on the process and on fair ground of transparency and sincerity of purpose.

At this point EMTL noted that we would need to serve our stomach with the rago, zogale, rama, latas da labsuru, dublam, alkaki, and the many deliciouses too numerous to mention, that graced the occasion, that we may clearly be able to see the transparency, and sincerity of purpose of the gathering!  :D :P

This is how we got to the eat in and eat out session of gathering that saw us to the serve yourself queue. At the end Dan-Borno, the efficient coordinator had to resort to begging people to go back to the table for the remains that was more than half of what was initially put on the table. :( :o :-X

While we were on the break we got busy interacting with one another as I went round on personal detail with each around. Some would mention the much they love k-online as others intending k-onliners would speak glowingly on why they believe they must join us online. This is the point also where Hajiya Husnaa called through her able representative’s line, Muhsin and exchanged words with each and every attendee there. It took her about 20minutes. In fact I said only one or two words to her, feeling for her earned dollars! :)

After we were done we moved a little outside of the building for series of snapshots. The member who photographed us promised that even the smell of my scent will be felt when the pics are out online. ::) :o

Then we went back for the discussion as diso another k-onliner observed that the papers were well articulated and inline with what EMTL said he suggested that when giving advice to individual people there is the need for fair presentation since a negative presentation of ideas always repel the advicee.

EMTL: Thought that k-online should always come up with a position paper on burning issues raging the nation.

: Thought statistics as in those reflected in his paper, concerning life expectancy, poverty level and malnutrition can solve problems if appropriately deployed in fashioning out the basics of the NGO

: Reiterated his position that will require us to map out an action plan that will be sustainable and addresses a well focused issue.

Salisu Danyaro: Suggested that every Saturday of the end of the year can be permanently slated for the GTG.

Kumo who is a friend of k-onliners asked about  the meaning of a national rebirth that was mentioned by Nuruddeen in his paper.

Nuruddeen: Emphasized that we have not had a national icon since the creation of Nigeria and as such we need to re-create something grand out of Nigeria.

BakanGizo : asserted that Nigeria is to broad for the focus of k-onliners and suggested that an itemized target projects can be produced on which k-onliners can contribute and accomplish each on a slated time. He further told how in the place of his work  they contribute alot in project target and project execution for the community they live in.

Here I expressed my fear that majority of k-onliners might be young people who may not necessarily have the means to finance any itemized project, citing example with Muhsin who at the introductory session confessed being a student.

To this many objected believing that some of these students truly have the financial means and sometimes more than those of us who have graduated and are working.

Then EMTL suggested that k-online can get to identify a beggar and pull him out of the beggary, help him through schooling till graduation. Or Identify  some few of them and empower them with money for business. He then said he has another alternative project but prefers that any other person should mention it.

At this point a certain Fatuhu who’s a friend of k-onliners came in with the suggestion that instead of handing out money to a beggar for business we can set the business and put the beggar on it. Like selling recharge cards. This many noted is as good as giving the money to the beggar as the cards will eventually turn to cash.

Then, I drew the attention of the gathering that it is possible that the third project which EMTL did not mention should be the one that will mark Nurruddeen as an eligible bachelor and set to gather enough money to oction and marry him off for the lowest bidder! ;D ;D ;D ::) :D

To this all laughed as EMTL  said that there would be some occasion coming in Funtua, his hometown and he wishes to invite all when the time comes.

It was then noted that magrib was approaching and some of us were to travel far back to their home towns as such it was agreed that:

  • 1.      A forum  subsection, named, From Debate to Action,  will be opened that will allow for kind debates on issues we believe should be acted upon by members of k-online.
    2.    This new forum should have moderators who will be there to line up area of agreement on issues discussed. They also should be eliminating unwanted posts.
    3.   That the GTG will be holding each last Saturday of the year on which day the decision on the discussed projects will be taken finally and modalities of implementation fashioned out.
    4.   That the GTG committee will still serve as the project execution committee (PEC) with the addition of BakanGizo for his experience in such dealings over time and EMTL for his ever increasing commitment for communal services.
    5.   That projects do not have to necessarily be carried out in Kano, that they can be done to and on other places across Northern Nigeria for now.

We then exchanged phone numbers and dispersed as everybody's face seemed fulfilled in spirit, having gathered, interacted, and solidly fashioned out something comprehensive and workable for the development of our people generally.

Thanks greatly and may we keep k-online and may k-online keep us on in the service of humanity in the interest of Islam and peace across the globe.

NOTE: In case I omitted something in my very informal way, any member can add to the thread in search for a well veracious presentation of what exactly transpired among us on that day.


General Board / Re: North's vicious circle of Poverty
« on: August 06, 2008, 01:33:30 PM »
Re: North's vicious circle of Poverty

In the 26/07/08 edition of Weekly Trust Newspaper is the cover story with the above title, which discussed the poverty phenomenon in Northern Nigeria in the light of the much attention the issue has garnered in recent times, especially when the Central Bank of Nigeria’s governor,  Professor Charles Soludo drew attention to it - though reiterating what he once said a year past - at a lecture organised by the Northern Development Initiative in Kaduna,  some weeks ago, asking the federal government to declare the situation in the North, a national crisis.

Many people differ on the different causes and solutions to the problem as it affects the region and the country in general. While some of us are quick to identify with positions as that of Mallam Salihu Lukman, a development Economist interviewed in the same edition of the paper, which squarely blamed it on the leadership of Northern Nigeria, that cannot, among other things, fully account for the 17 Trillion Naira it collected from the federal coffers between 1999 to 2007, in the light of efforts at poverty alleviation. Others, as our brothers across the Niger, will rather blame the religion and culture of Northerners as the main culprit, with the justification that the Northern leaders are not any worse than the Southern leaders and yet the Southerners are better up, so the explanation must be in the values, religion and culture of Northerners, or at a stretched imagination, laziness – as seen in certain statement issued by Arewa Consultative Forum (ACF) and reported by The Punch of 31/07/08. This perception is further strengthened by the content an interview conducted by the Weekly’s reporter, Ja’afar Ja’afar and published in the same edition, under a title that says it all, ‘I was given N50, 000 capital, but I married with it’, and described Mallam Garba, the interviewed, as  “a real-life stereotype of a Hausa man.”, who cares not about, “what to eat or what to wear” and is “very indifferent, un ambitious and a man with a simplistic outlook to life.”

This piece intends to scrutinise the two positions advanced, in the hope of providing insight into the nature of the processes that led the North to this sorry state economically.

Here it is important to understand the fact that there is a wide gap of difference between, culture, religion, values on one side, and in this context, from world view, which typifies the behaviour of an average Northerner like Mallam Garba. The truth of the matter is religion or culture has little to do with human taste, instinct and desire to survive on a certain standard. It only governs choices on how to achieve a standard. This is why we see a lot of Northerners who are not like Mallam Garba in style, despite them sharing same religion, culture and values with him.

A close examination will reveal that the mechanism of progress that made the Hausa the most vibrant and enterprising nation in the whole of West Africa, at a time of the past, is still here. It is also not laziness as, today; nobody comes from any region to farm for them the food they survive on daily.  It is like those seeking for an answer to why the Northern Nigeria is in its state now despite the fact of its elite holding power in the composition of the present Nigerian nation-state for over 40 years, should try some reading in classical power and relational politics and its implication on groups’ socio-economic development. In this, one will see that the North is where it is today only in respect to the popular saying that one cannot eat their cake and still have it as it is with all other natural phenomena.

The seemingly correct explanation is the Northern elite, who are responsible for  expanding the paradigm and worldview of  average Northerners situating them at par with their counter parts across the world,  got power, in the composition of Nigerian nation, in the late 1950s and in order to keep to it they chose the option of eliminating the middle class among them, because the likely thing to happen is the middle class, if allowed, might grow in economy, influence and strength enough to wrench power from the upper class. This is what happened when Gowon in the early 70s and Shagari in the late 70s, allowed their own to grow strong in the military. They just did away with them in 1975 and 1984 respectively and clung to power making sure they did not make the same mistake their predecessors made. They continued the practice of axing their own economically, intellectually and otherwise.

On the other side, the other regions, with especial example of Awo of the South West, were not faced with anything of political control of Nigeria and as such they continued to strengthen their middle class as the upper class realized the need to empower their own as a comprehensive defence against the onslaught of Northern upper class elite. The middle class served as an armoury to the upper class. They continued the battle for them until the early nineties when IBB annulled the popular June 12 election.

Then came the climaxes, the June 12 was ethnicised and regionalised, the South West had a good number of media outfits and middle class individuals with the right education and economic resources to sustain the fight while in the North of early nineties, very few among the middle class could do well in countering the others in the intellectual fight at the level of resources. At the end of the day, after the demise of Abacha, the Northern elite were confronted with no option than to dash power to the South West in 1999. They have won the fight.

When Obasanjo realized his bearing and started targeting these Northern elites it still remained that they had none to defend them save the few middle class created during Abacha regime under the Buhari PTF. Many young Northerners then have merited contracts and made a couple of millions. They were the ones who established focused media houses, maintained Newspaper columns, and started getting back at Obasanjo and his policies.

And of course, the era of Obasanjo was the era of South West participating in national politics. Even though they already have a vibrant middle class, and sound economic structure that benefited from the regime's economic considerations at the centre, it is evident that they also suffered from what the North earlier on suffered from as their elite started a war of control of the region's social and cultural resources. This war recorded many casualties as even people like Bola Ige had to take exit, brutally killed.  Also the control politics did not allow their governors to work in unison with progress of the region. In fact they were rated among the worst in performance.
On his part, Obasanjo had to seek for his loyalist outside his own region because trusting and elevating his regional men in the centre may lead to excessive ambition which in turn may result in a palace coup akin to what happened to his predecessors like Gowon and Shagari and their people whom they trusted with the leadership of the military.

This is about the story of Northerners in Nigeria and what came up in their economic development. It is also the reason why there was no time when Northerners talked much about their economy more than the time of Obasanjo’s leadership. Being it they left the leadership position of the country and the upper class were being attacked by Obasanjo mercilessly. Of course, it was also then that the leadership in the North achieved most, more than the many years it clung to power at the centre.

This is why some of us think the North can have meaningful economic development only if power is made to stay away from its elite for several years while others think, Northerners may have learnt their lessons and will now work assiduously to develop the region. 
The whole of this truth is particularly important to stress here given the pronouncements of the governor of Niger State, Alhaji Mu’azu Babangida Aliyu, who tried to attribute the present economic predicament of the North, as widely reported by Newspapers around the country, to an obscure international conspiracy.

If indeed there was a conspiracy it was a Northern Political Class Conspiracy which lost itself in the game of control politics over time.

 As it is now the solution to the problem is not one of a short term as the generation of youths without the relevant  skills necessary for survival in formal economy now as the ones to be produced in the recent future are very much in the league of the 86% -  quoted percentage of the poor - among us. So an affirmative action, with the intent of taking care of our distant future, which appeals to laws and legislations, is the only options. The solution, though good, is not totally in the much taunted, revitalisation of the Agricultural Sector in the North, for Anambra State that is among the highest in the country’s economic index is not an agricultural haven or oil reservoir. After all the Agricultural Sector, if revitalised, may end up serving the economic need of others if there is no enough skilled manpower with right national and international market strategies among the Northerners. Here it is particularly important for the government to invest hugely in human capital development as Northerners need to have more of a world class exposure in various disciplines both academic and entrepreneurial,  necesary for survival in the capitalist world.
We certainly, also, cannot continue in the pretentions of creating welfare states. No how can a government continue to afford a free education for all as the Bauchi State House of Assembly is recently heard to be saying it would put Qur’anic Schools and its Almajirai in the state’s budget. This is not practicable as even the formal Western Type of schools that are government owned are not maintained adequately. In fact the example of Kano State which tried to do that as reported in the same edition of Weekly Trust is not encouraging.

So instead of us to continue sailing the dream boat, legislations must be made and enforced that will compel parents to bear more the responsibilities of the children they produce – since religiously it is their duty - as they sometimes recklessly and indiscriminately marry without regard to religious injunctions in keeping and maintaining a family. Thus they send the children out to others cities, hawking and scavenging as Almajirai, in the Qur’anic Schools they could always find in their own villages. It is these Almajirai , growing in the streets with a very bad taste of what life is, with wrong upbringing, wrong heroes, wrong worldview and wrong skills of survival in the 21st century world, that  form the bulk of the poor people in Northern Nigeria.

Also such legislations must lead to the creation of agencies, as in other Muslim African countries, like Egypt, Libya and Tunisia, which will be saddled with the responsibilities of accessing the economic and mental worth of anybody who intends to marry or add another wife as many among us are tilted toward abusing the privilege associated with polygamy by placing satisfaction that comes from their being with many wives above their responsibilities of seeing to the maintenance of the family. They plan to produce as many children as they can without planning to give them the best as the religion requires of them. As such we end up with many children that cannot be catered for adequately by their parents, growing in the streets with a terrible taste of what life is, with no abilities to think and save themselves or even those around them in the context of the challenges daily living presents.

It is my humble opinion that family is the barometer of all communities, and keeping political correctness aside, we will need to understand governance as meaning making attempts to make subjects of a defined community disciplined and responsible in all of their dealings and this starts with the channels and processes of procreation in the community. Failure to address issues at this level signals the triumph of anarchy as it is seen in the threat we are facing from the monsters of poverty in Northern Nigeria due to, largely, among other things, our neglect of legal provisions in the formation of family units in both religion and our secular living.

General Board / Afrocentrism: African way of looking and doing things
« on: June 11, 2008, 12:28:39 PM »
Good greetings all,

For sometime I was away and when I got some time at my disposal I branched in another website, specifically Nigeria Village Square, where I saw an interesting debate on issues as summarized, in the title here. You guess what? I joined the debate and made about 20 postings in about 21 forum pages like this one.

My postings as well as those of other participants cover issues as:

What can be defined as Africa geographically?
Who can be qualified to be called an African?
Can issues like genotype or phenotype matter in the definition of an African?
Can Black Americans be seen as Africans?
Can the Arabs in North Africa be seen as Africans?
What is African way of looking and doing things(perspective)?
How do we get this African perspective?
Can Islam or Christianity be termed as compatible with the people of African origin?
In all this what is the place of a person of African origin in the scheme of things in human history?

All these questions were attempted by myself as much other learned personalities from among the Yorubas, Igbos, Ijaws and myself the only Hausa Muslim Northern Nigerian, plus a lady who is not a Nigerian and did not tell us where in Africa she is coming from.

The debate took to serious and meaningful dispassion and I am sure those among our brothers and sisters who find time to look at all the submissions will emerge with fresh perspective of themselves and the world around them. Find below one of my submissions and the link to the complete debate, I started contributing from page 5 and had about 20 submission by the time the debate reached page 21:

Quote from: Khalil
Many thanks all,

I have also waited to read the last part of Eja on Black Supremacy but seeing that it is taking time to come I decide to drop some lines making observations on the idea and the progress of the debate.

I refused earlier on to discuss, in detail, the concept and practice of White or Black Supremacy because I believe we are aware of the institutional attribute of the said ideology ( White Supremacy) and since we are thinking of building something of African, and having understood how White Supremacy started with those thoughts and philosophies that append greater value in race and color, I warned that we  must try to avoid that in the foundational crux of our ideological template.

But then there are sweeteners. When it is said we Africans must get freedom. Every African will give a nod.

This goes with all other sweeteners as justice, truth and fairness! They all evoke certain common emotion of agreement among us and this is why I feel agreed with many of what Eja said in his, magnum opus .

But then, I sincerely feel the discussion has passed that level. We are now at the level where we want lay out the principles of how to be just fair and free as Africans. And this called us to define who belongs to us and who does not.

Here comes the questions:

1. Are we content with who America or Europe say is of us or not?

2. Or are we content with who Arabs say is our own or not?

3. How do we define ourselves by  ourselves as different from how America or Arabia define us?

In this Eja in his previous posts seems to have agreed with the American definition of who belongs to the Black Race to the effect that he can accept those Afro-Americans with white ancestry as he clearly mentioned several times. What we are yet to know is his position on the Arab definition which took those with black ancestry as their own.

Wayfarer, doesn't seem to agree with Ejaon that since in post #164 he made it clear that he does not consider the many Afro-Americans with dual ancestry as belonging to the black race. He also rejected the Arabs of dual ancestry from our claims.

Area boy, can quickly reject those Arabs with black phenotype as Africans as much as Nero would do the same.

, on his part, rejected the American definition and made it clear that black Africans may mean different thing to him in Nigeria.

But what is common to all these positions is in the fact that those keeping to them did not give us a detailed alternative of how we can get to identify an African. No self evolved alternative from all quarters and this leaves us with nothing to de-construct or construct again. No substance to respond to.

I am wondering if anybody could make their detailed submission with premise and conclusion that can afford me a response. I think I have, in this, been doing that. 



General Board / Barack Obama: An Illuminati Agent?
« on: February 20, 2008, 12:42:29 PM »
Tahiyyatiy Al Islam,

I came across these videos making certain claims that Obama is as an Illuminati agent. For a starter, Illuminati is a secret society behind the  Jews and the claim of a New World Order that will see the end of all moral power both social, religious and political it's principles round around atheism, secularism and cynicism. Enjoy:

Part I     

Part II

General Board / Question: An Old Skool Song
« on: February 14, 2008, 03:46:58 PM »
Gud greetings fellow forumnites,

I am sorry pls for the interjection. I was wondering... may be some member can help me. I am looking for a song and an artiste that I don't know much about...

Back in the mid thru to late eighties, then I was pretty young, NTA stations in the North used to cast one song apparently by an African American... I don't know the title of the song, not the name of the artist but the name Belinda is constantly said and hummed in the song. The video shows the African American with the white lady Belinda in a union like that of matrimony. They are shown in their home where he sings the love song for her with all the clime of a romantic partner and later on a big yatch with other dancers reminiscent of dancings of Michael Jackson.

I am hoping with this shady description somebody will remember the song and tell me the name of the artist or the title of the song.

Thanks again and again.

General Board / My APOLOGY PLEASE!
« on: January 13, 2008, 01:41:23 PM »
Salamun Alaikum,

This is to put forward my apology to  Mal. Salisu Danyaro, Prof. Abdalla, Prof. Munzali Jibril, Prof. Yadudu, Dr. Bala Muhd, Dr. Baba Impossible and all the Kanawa that are involved for what was mistakenly published as a full pledged report in the Weekly Trust of 22, December, 2007, under the title, Were the Pharaohs Hausa?. Something I have published here as just work of science fiction placed @ the futuristic 2050 with the view of reminding my kinsmen in Hausaland of their noble origin in the space of history. But my friend @ Weekly Trust, thot otherwise and  yanked it from his mailbox and amended the title, removed the dates, MISTAKENLY, and published it as a report of a genuine research carried out.

One Professor of Biology in one of our Universities was moved to the pains of calling me in order to link him up with the team of experts in the reports.

To this end many people did not like it and have written serious rejoinders objecting my conclusion and as such I wish here to state clearly that the errors that led to the publication of the report as it was were not intended and that the sole intention of the work was to carry our people back to history in a big way and have fun in the process by fictitiously allocating the Evil black Pharaohs to the Kanawa and the Noble black Prophets to Zagezagi, in the light of the age old traditional friendly banter that exists between Kano and people of Zazzau. Nothing more, nothing less. 

Please refer to the Weekly Trust of 12/01/08 for a forceful clarification made by the Editor and myself. And once again my apology.

Here is the link to what I have published here:

Thank you!

I remain most grateful


General Board / Breaking News: THE BREAK THROUGH
« on: November 24, 2007, 01:51:56 PM »
Hey gud people, here is the news!


•   Archival,
        International Journal of Humanities and Social Science,

A lot of people were yesterday, 23/ 06/2050, left agape in Sakkwato - the headquarters of the Caliphate in Hausa land since 19th century - after the press conference by the team of professional forensic scientist, geneticists, archaeologists and excavators, which unveiled findings of a 200 year old research to the effect that the Pharaoh of Egypt during the times of Prophet Moses (pbuh) originated from the ancient city of Kano.

According to the experts from everywhere round the globe under the leadership of Prof. Umar Elzakzaky El-Bahaushiy, the research did not leave any stone unturned before arriving at this conclusion. Prof. Umar affirmed his conviction that all scientific inquiry regarding ancient Egypt has now ended with this research work as he said, “the genetic makeup and other traits of the Pharaoh Seti, who engaged in the merciless slaughter of the Jews at that time, and his successor, Remeses II, with whom Prophet Moses (pbuh) had serious confrontation, are clearly reminiscent of what is obtained of the genes and traits of Kano people today, especially those in the nucleus of Badala in the ancient city”. He said, “This should not be surprising since it has been established that ancient Egypt was originally a black civilisation”.

Reactions to the findings vary as some see this as a plus in the Kanawa sacrosanct heritage since the ancient Egypt is also known to be the cradle of civilisation in the invention of grand social concepts, technology and moral orders, religion inclusive. But many did not find a thing to smile at, since a reference to Pharaoh, Badala, genes and traits, made, identified only certain personalities of the yore days with Kano.

 This casts uncertainties as others ask questions in similar vein as to whether other revered personalities like Prophet-king Akhenaton, the first king of the then Egypt, who is known to have practiced and made monotheism the official faith of the then Egypt, was also from Kano or not. Or whether there are clues about the true places of origin of other prominent black people in ancient history, like Hajara(ra), the wife of Prophet Abraham (pbuh) and mother of his son Ishmael(pbuh) who is the ancestor of Arabs; Lukman(pbuh) The Wise, the revered prophet and judge of the Prophet-King David’s Empire(pbuh); Bilal(ra), the Muezzim of the Prophet of Islam and; Bilkis(ra) the Queen of Sheba(Habasha), who later married the revered Prophet-King Solomon, in what is today Hausa land.

However responding to questions with the above posers, Prof Umar said, “Though we are not absolutely certain on some conclusions about Hajara (ra) and Akhenaton, because of other technicalities, but we can confidently say the personalities in question really have links to Hausa land even if not necessarily Kano”. He added, “it is practically true that the etymological origin of the word, Hausa, can be traced to the word Habasha, which is used then to identify the region today known as Ethiopia even as words like Kwankwaso, philologically, mean the same thing in both Hausa and Amharic, the national language of today’s Ethiopia, therefore Bikis (ra) can easily be seen as one of the Hausa and Hausa, in part, descent of the revered Prophet-King Solomon”.

On Lukman (pbuh), he said, “as it is now, the fossil records and the result of genetic mapping suggests a link with this great personality with the people of ancient city of Zaria in the same Hausa land and facts in social anthropology collaborate this claim as the near ascetic behaviour of the people, their interest in the science, art and practice of jurisprudence and defense of justice no matter whose ox is gored, testifies to this.”

On a different note he said a research is being carried out to locate the exact places visited by Bilal (ra) who after the demise of the Holy prophet left Medina to places that are still obscure in the studies of Islamic history. But “high points of this yet un-concluded research”, he said, “pointed to him having returned to his roots and possibly visited Hausa land, which  some ancient inscriptions on stones, suggest, maybe Zaria”.   

Outside the venue of the press conference, reactions continued to vary among intellectuals, politicians and ordinary people on this significant development. The current Imam of Kona, who leads the Friday prayers at the palace mosque in Zaria, told Archival he was not surprised by the findings since the reputation of Zaria well surpassed the thinking of many who didn’t even know that Sheik Usman Danfodio, the leader of the 19th century Jihad in Hausa land, received part of his education in Zaria. He said anybody who wants, can come to his family house, an over 300 years old structure in the ancient city, to see the reserved room where Danfodio lived including his hat and staff which he left there after he and his comrades agreed to start the Jihad. He said he was told also by modern ‘Yan boko’ meaning, those trained in the Western form of education, that today,  Zaria town, has the highest concentration of educational institutions in the whole of West Africa.

On the other side, Archival was not able to get the Kano Emirate for comment as the palace secretary was said to be asleep for the last 24 hours, at each interval of 30 minutes our reporter would call to enquire whether he could see him but on the same reasons, his efforts were averted. Though Prof. Abdalla Uba Adamu, an educationist with Bayero University, Kano and also a native of Kano, who has interest in the cultural practices of Hausa people anywhere in the world, courageously agreed to grant our reporter a 30 minutes interview, but it was at the time of transcription that our reporter discovered that what Prof said did not have any bearing on the issue at hand, they were only issues in modern Hausa Home Videos, music and Ajami forms of writing, veiled in fine English.

Also an attempt was made to reach the webmaster of, Mal. Salisu Danyaro by phone, but since he learnt it was an issue relating to the outcome of the press conference, on the first pick, he dropped the line and never picked again despite our constant try. Prof. Auwalu Yadudu, the legendary legal expert from Kano, was said to be out of the country at the time of compiling this report, without even his nuclear family’s knowledge of his exact destination. But some said he’s gone scouting for an opportunity to depend Charles Taylor, the alleged dictator and war criminal of Liberia, who is facing trial at world court in Katsina, another revered state in Hausa land. Prof. Munzali Jibril, a linguist by training, in a simplistic and arrogant manner dismissed the findings as mere Kanzon kurege, a Hausa expression used to show reports to mean mere fabrications.

One academic( name withheld) who has a Phd in Sharia at Usman Danfodio University, Sakkwato and sire of the sultanate royal family, observed that the attitude displayed by the Kanawa after the conference confirmed further the truth of the conclusions of the research. Dr. Bala Muhammad, the veteran journalist and now columnist in the highly regarded weekly Newspaper, The Trust, concurred in a brutally frank characteristic that even though he is a bonafide and authenticated Bakano, he cannot help but identify with the outcome of the research. In his own words, “the best thing to do now is to start looking at ways to redeem our image and mingle with the right people so that genetic mutation can quickly overcome the militant, insincere, arrogant and materialistic gene in us”.

 In line of this another culturalist in the Department of Hausa and African Languages, Bayero University, Kano, Dr. Baba Impossible is found to have long ago been craving to marry from Zaria as any opportunity he gets in every public gathering involving Zagezagi even in Hausa Interview programmes like Hannu da yawa, by the then Federal Radio Corporation of Nigeria, he would jokingly insert a subtle request to be given for marriage any of the Queens from Zazzau. This makes many to think he may have had insight into the conclusions of the research, maybe independently, since he is a very good scholar in cultural relativity, but rather chose not to make public his findings that other Kanawa may not benefit from it, an action seen by the Phd from Sakkwato, as another evidence confirming the presence of the undesired gene in the respected academics among the Kanawa.

However, Zazzau Emirate Council, in response to the suggestions by Dr. Bala Muhammad, encouraged all Zagezagi to give out their children in marriage to all Kanawa who may come calling, since it is found that their gene is the dominating one and they would not be affected by the Kanawa as much in traits but rather the other way round as the goal should be to rid Hausa land from all traces of malicious tendencies before the year 2100. The emirate further caused them no to desist from doing so, on any frivolous motive, and to always remember  the quote ascribed to their great grand father, Prophet-King David in the Bible which says: “...The generous souls shall be made rich and he who waters will surely be watered”, Proverbs: 11:25.

Member Poetry / Infinitia
« on: August 29, 2007, 03:55:39 PM »

Here is a dream that comes as true
Here is the pride of a peaceful heart
A caring I mistrust I gain my end
But trusting without care I meet my end
A love conceived,
 a love concealed
A love manifesting in a distant wink

To the left I dash,
 to the right I rush
Thrown in a dungeon of an uncertain quest

It pierces my heart,
it caresses my soul
About, above, it nibs my angst

To the past it went,
to the fore it goes
In the realms it soars to the height it reaches

It tends my faith,
 it guards my mind
In thoughts, in dreams, in the land of life

It floats like doves,
 in seraph’s shells
Drives from droves it draws my arms

For a thousand seconds I couldn’t move
Enthralled by the scintillating aura of a fair cry
From a springing fountain of a gentle soul
A praise, a hope, and a candle light
In verse, terse, as she would write

© Waziri

General Board / 2007 Election: Idan 'Yan Adawa da gaske sukeyi
« on: April 24, 2007, 10:54:09 AM »
 Ku yaya  kuke gani?

Shuwagabannin jam'iyyun adawa, da 'yan takaransu, janar Buhari, Atiku, Attahiru Bafarawa, Pat Utomi, da sauran wadanda muke kira ga talakawa, da su fito suyi zanga zanga, irin su Sanusi Lamido Sanusi. Mu mu fara fitowa da iyanlanmu da 'ya'yanmu, muyi tafiya a kasa, na kwanaki, daga Kano zuwa Abuja. A lokacin ne zamu tabbatar wa talakawan Nijeriya cewa da gaske muke yi mu kwato musu 'yancinsu kamar yadda zai tabbata idan gwamnatin Nijeriya zata iya fitowa ta harbe duk mutanen da zasu biyomu daga kauyuka da birane a kan hanyarmu ta kwato wa talaka 'yancinsa!

Ni dai naga kaman su Mahatma Ghandi na Indiya sun fimu gaskiya a kan kaunar da suke yima talakawan kasarsu!

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