Opinion
Do justice to Hanifa’s parents, kill the killer of their daughter – Gusau

By Imam Murtadha Gusau
In the name of Allah, the Beneficent, the Merciful.
All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (Peace be upon him) is His servant and Messenger.
The Conventional Newspapers and social media had reported how Hanifah Abubakar, a five-year-old pupil, was kidnapped while on her way from Islamiyyah School in December and subsequently killed.
When he was paraded at the Kano Police Command headquarters on Friday, her school’s teacher Abdulmalik Tanko told journalists that he killed her with a rat poison that he bought for hundred naira (N100).

The sad incident involving the poisoning of late Hanifah to death by the so-called school proprietor will linger in the mind of her parent for some time. The villainous mindset and the parochial attitude of the monster involved can only be better imagined.
Man is by nature a part of a society. He has to live with other individuals in that society. This living together results in a give-and-take relationship. He then has some relation with them in all fields of life. So, he does not have absolute freedom to do whatever he desires as this goes against the freedom of others, resulting in endless disagreements and disputes that could lead to the extinction of the society.
For this reason, rules have to be established to limit this freedom and organise the relations among individuals to enable all members of society to live in peace and harmony, and indeed prepare the society for peace and its continued existence.
The tolerant Islamic Shari’ah was revealed by Allah to His Prophet Muhammad (Peace be upon him) and the latter taught it to people. Indeed, this Shari’ah is complete. The Shari’ah covers all fields of life and all possible relations between people; i.e., between the person and his Lord, between the person and other people, between the person and the group, or between the group and other groups. Islam is a religion that governs all aspects of life.
The Islamic Shari’ah is valid for all times and all places. It never fails to address the people’s needs or their new affairs. The Islamic rulings are from Allah to govern man’s conduct until the Day of Judgement. Its punishment or rewards are to be applied in this worldly life and in the Hereafter.
The Shari’ah promotes the well-being of human society and wards off destructive tendencies of its members. Allah teaches us that the objective of the Shari’ah is to bring only well-being (good) to humanity living under its rule. The retributive punishments (Hudud) are to discipline, purify and for treatment, and not for revenge or quenching anger. These are gifts from Allah to His Servants. These Hudud also are for deterring others from falling in such bad deeds. They prevent the spread of evil and perversion on earth.
For this reason, the punishment of whoever intentionally takes the life of a person, is to have his own life taken when not forgiven by the closest relatives of the person he killed. This punishment will inhibit others from committing such act and will satisfy the relatives of the killed person. If the murderer is not killed according to the Shari’ah, the relatives of the murdered might avenge their death and more killings will undoubtedly follow, giving way to much destruction that could be avoided by applying the Shari’ah. Allah has made clear that the wisdom behind killing the killer who premeditated his act is to enable the society to live in harmony. Allah Almighty Says:
“And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.” [Qur’an, 2: 179]
Perhaps, whoever thinks of killing and knows that he will be killed will undoubtedly think twice before committing such an abominable act and might not carry it out.
Failure in applying the rulings of Allah contributes to a great number of killings and other crimes in many societies, because they do not inflict on the criminal the punishment he deserves. Instead, they only jail him for civil reasons and pity him, and leave the victim who has lost his life without pitying him, his life or children who have lost their support in this life. They did not have pity on the society, which has become a dangerous place to live in. Everyone is in fear of his life because of these ruthless killers who do not think about the consequences of their acts or concern for their own lives as they are mindless and foolish.
Islamic law prescribes the death penalty for four crimes: murder, highway robbery involving homicide (what we would call “felony murder”), adultery by married people, and apostasy from Islam. Far from being a bloodthirsty code, the Shari’ah permits capital punishment but recommends clemency, either by payment of blood-money or forgiveness. The choice of punishment rests with the victim or his survivors, retribution being considered a personal right (although the requirements of modern life have diminished the ability of private individuals to exact penalties). The individual may, at will, waive his right to punish the culprit via the right of retaliation, mercy being deemed highly meritorious in the eyes of Allah.
Murder cases should be taken to court. The issue of killing someone must be referred to an Islamic court to study all its details, as it is more appropriate that a court looks into such matters.
May Allah continue to console the family of late Hanifah. May He, the Most High, place her under the care of Prophet Ibrahim (AS). May Allah continue to expose all the evildoers in our societies, and may He continue to protect us with his divine protection, ameen.
All praise is for Allah, Lord of all creation, who guided us to Islam and the Sunnah. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.

Opinion
A Family of Huffaz: The Remarkable Legacy of Professor Salisu Shehu

Saleh Adamu Kwaru
Prof. Salisu Shehu’s academic career is marked by a series of significant achievements that reflect his commitment to scholarly excellence. He has held various academic positions, contributing to the development of curricula and educational programs that emphasize critical thinking and ethical reasoning. He is celebrated for his excellence, perseverance, and hard work. He not only enhances every responsibility he takes on but also transforms tasks to provide better service. When confronted with a seemingly impossible challenge, Prof. Salisu finds a way to make it achievable.
However, beyond his academic and professional accomplishments, there are hidden treasures in Prof. Salisu’s life, particularly within the confines of his home. Navigating through his home reveals the hard work and dedication to nurturing a family grounded in Islamic knowledge and values. Recently, he hosted a Walima to celebrate the remarkable achievement of his seven children, all of whom have memorized the entire Qur’an. Among them is Ummu Sulaim’s extraordinary achievement of memorizing 20,000 ahadith. Before these remarkable children, the older siblings had already achieved similar successes.

These accomplishments are not mere coincidences; they stem from scholarly guidance, strong parenting, and mentorship, as well as the supportive and enriching environment that Prof. Shehu has cultivated at home. This dedication and success attest to Allah’s statement: “And those who strive for Us – We will surely guide them to Our ways. And indeed, Allah is with the doers of good.” (29:69).
Prof. Salisu’s parenting philosophy is grounded in instilling a solid foundation of Islamic knowledge and values, which has clearly borne fruit in his children’s achievements. It is also on record that all the children have excelled in their academic pursuits, with some breaking graduation records. These children have ventured into various fields of knowledge, including law, medicine, science, and other critical areas of study. This remarkable feat highlights the importance of determination and dedication in the pursuit of knowledge. As stated in the Qur’an, “And say, ‘My Lord, increase me in knowledge’” (Qur’an 20:114).
The influence of Prof. Shehu’s family extends beyond their academic and spiritual achievements. The family’s home environment is characterized by a culture of continuous learning, mutual respect, and a commitment to community service. Prof. Salisu’s wives have played instrumental roles in nurturing their children and instilling values of discipline, empathy, and resilience. The family’s unity and shared values have created a nurturing space where each member can thrive and contribute positively to society.
As a respected academic and leader, he has played a pivotal role in the development of educational institutions and has served as a mentor to numerous aspiring professionals. His legacy is characterized by a commitment to instilling values of hard work, firmness, and faith in future generations. As John C. Maxwell said “A leader is one who knows the way, goes the way and shows the way”, Prof. Shehu’s mentorship and outreach programs have empowered many young scholars to pursue their academic and professional aspirations, creating a ripple effect of positive change within the community.
Truly, Prof. Salisu’s journey is not just about his own achievements; it also highlights the influence of his values and principles on those around him. The inspiring journey serves as a compelling case study in the intersection of personal success, decent, humble life devoted to serving humanity. His legacy is one of inspiring future generations to strive for excellence and to contribute positively to society. In Sahih Al-Bukhari, the Prophet (May Allah’s Peace and blessings be upon him) said ‘All of you are guardians and are responsible for your subjects. The ruler is a guardian and is responsible for his subjects; a man is a guardian of his family and is responsible for his subjects; a woman is a guardian in her husband’s home and is responsible for her subjects’. This hadith underscores the importance of fulfilling one’s duties and being accountable for those we care for, whether in positions of authority or within our families.
Indeed, if there is a life worthy of emulation and practice, it is that of Prof Salisu Shehu, Walin Tabawa Balewa. His unwavering principles and ethical standards serve as a model for integrity, excellence and devotion. Embracing the values and lessons from his life can guide us towards making meaningful contributions in our own endeavors and striving to create a better world for future generations.
Allah Ya karawa Wali lafiya da jinkiri mai alkhari.

Opinion
IGP tenure elongation may spell doom on national security, Human rights lawyer Dantani raises alarm

A human rights lawyer, Hamza Nuhu Dantani Esq, has faulted the National Assembly passage of the Police Act which paved the way for the tenure elongation of Inspector General of Police, IGP Kayode Egbetokun.
The human rights activist insisted the IGP’s tenure extension, the sequel to President Bola Tinubu’s bidding for Egbetokun to remain in office till the end of 2027, may have far-reaching consequences on national security.
In a petition issued on Friday, Barrister Dantani worried about the action of the National Assembly, which he said has disrupted the leadership system in the police force, undermined the constitution, and eroded public trust in governance.
That apart, Dantani lamented the action of the President to extend Egbetokun’s stay in office amounted to a glaring example of nepotism and disenchantment to morale and career progression in officers.

Citing the provisions of the laws guiding the appointment and tenure of the IGP in Nigeria, Barrister Dantani insisted the extension of Egbetokun’s service may temper with national unity.
In particular, the human rights activist referenced sections 7 and 18 (8) of the Police Act. 2020, which stipulated the age of retirement, reminded the Federal lawmakers to contravene the provisions of the act with IGP Egbetokun’s extension.
The controversial amendment of the Police Act by the National Assembly in favour of an individual violates the sanctity of the rule of law, particularly equality before the law, Barrister Dantani submitted.
“No officer shall be allowed to remain in service after attaining the retirement age of 60 years or 35 years of pensionable service whichever is earlier. Mr Egbetokun was born on September 4, 1964, and by arithmetic computation, clocked the mandatory retirement age of 60 in September 2024.
“He is also not covered by the provision of (iii) above, as he is neither a judicial officer nor an academician. The implication of the foregoing is that, by operation of law, IGP Egbetokun, who had reached the mandatory retirement age of 60, should have retired from the Nigerian Police Force and consequently from his position as the IGP by effluxion of time”. Dantani worried.
He lamented how the national assembly reduced the power of the presidency despite the separation of power to amend the police Act for the sake of Egbetokun’s extension in office.
“Specifically, on July 23, 2024, the National Assembly led by Senate President Godswill Akpabio and Speaker Tajudeen Abbas hastily passed the Bill to amend the Police Act 2020 in record time.
“Earlier that day, the House of Representatives had approved the Police Act Amendment Bill to allow the Office of the IGP occupant to remain in office until the end of the term stipulated in his or her appointment letter.
“On the same day, the Senate also took the same action following an appeal by the presidency that Kayode Egbetokun, the IGP, be allowed to continue serving his four-year term in office even though he had attained the compulsory retirement age of 60 on September 4, 20204.
“The Executive Bill sought to amend Section 18 of the Police Act 2020 to allow an officer appointed as the IGP to serve beyond the current limit of 35 years in service or the age of 60. The Bill proposed to create a new section 18(8A) to enable the IGP to stay longer than 35 years in service and 60 years of age, whichever comes first”.
The human rights activist posited the decision to extend the IGP’s tenure has effectively blocked the advancement of other senior officers next in line for leadership roles while stagnating junior officers.
He called on the President to prioritize merit and competence over personal affiliations in appointments and promotions in the police force added that Institutions thrive when individuals are selected based on their qualifications and capabilities, not their connections.

Opinion
Kperogi: A captive of raw emotions

Professor Aliyu Barau
In adding my voice to the latest Kperogi’s punch on the Emir of Kano MSII; I opt to go the way of science. Scientists deploy tools such as ‘research questions’ to find answers for what is unknown and use ‘research hypothesis’ on things which little is known about both in theory and practice. Examples of research questions could be: ‘can influential individuals help the government’s economic policies?’; or ‘can an Emir speak openly in a democratic setting? Examples of research hypotheses could be: ‘Kperogi is a confused academic and journalist’; or ‘Kperogi is not a sadist academic.’ After conducting a study scientists find answers to the research questions through multiple opinions, perspectives, and contexts that deepen our understanding. For research hypotheses, we accept or reject whether Kperogi is indeed a sadist or not, a confused academic/journalist or not. If you profess professorship, you must divorce sentiments. Kperogi’s overloaded bag of insults are unguided by science or decent knowledge. For him, English is a language and a rough and raw tool to misinform the uninformed living in the neo-Babel Tower.
According to myths, arrogance and ignorance made humans build the Tower of Babel to outsmart God. Then, God avenged by sowing confusion and strife among them by making them speak different languages. When humans cannot understand each other bitterness flourishes. Thus, language underpins conflicts and is a strong weapon of disseminating misinformation and disinformation. On the other hand, the Ivory Tower is the rendezvous of knowledge, though an idiom – to ‘live in the Ivory Tower’ denotes being inexperienced or disconnected from the world realities. Nigeria is a Babel Tower in its own right and its Ivory Tower is both amazing and disgusting. Kperogi belongs to both towers – one for a curse and the other for a cause.
I am prompted to pick holes in the ways Kperogi takes a swipe on Mallam Muhammadu Sanusi II, the Emir of Kano. Of course, I am not raising a firewall to fortify the Emir. It is apparent that Sanusi has been in the crosshairs of Kperogi – who lays siege looking for any possible angle to strike. I am particularly distressed by the hideous and superficial scholarship that Professor Kperogi personifies. In 2022, I felt it was compelling to respond to Kperogi’s nonsense when he shamelessly threatened to renounce his Nigerian citizenship should Tinubu emerge as Nigeria’s President. I don’t think Kperogi is the right person to write about the rift between Tinubu and Sanusi because both of them are clowns in the sight of his pen. I know it is not a repentance, and I hope it is not a means to curry favour with Tinubu’s camp. Writing on Sanusi’s Lagos outburst, I expect Kperogi to be deeply critical and analytical.

Academics and outstanding journalists have emotions, but their professionalism guides them to be careful, disinterested, and cautious. I remember the clash of the African giants – Ali Mazrui and Wole Soyinka in the 1990s. It was a merciless and smoldering battle of pens from whose storm settles dazzling knowledge and mastery of language. The duo fired salvos at each other with supreme argumentation exuding sounds and aromas of philosophy, faith, science, logic and above all critical thinking. Kperogi’s attacks on Sanusi are essentially based on ‘out of context statements’ and very unscholarly. Expectedly, the Tinubu’s government responded through boilerplate statements typical of the Nigeria Government media portfolio. For Kperogi, everything is about Sanusi’s hubris and unguarded orals. To me, there is more to this, the examples of questions and hypothesis that I have raised drive how I respond to Kperogi’s unscholarly take on the ‘text’ instead of the ‘context’.
African leaders like their counterparts everywhere can be understood better by looking at their complete lifecycle. This can be achieved through readings to dissect their histories, thinking, feelings, physique and emotions. PBS’ Frontline documentaries cover leaders such as MbS, Putin and Xi Jinping by tracing their lifecycle and stages. Each film on these personalities traces their childhood moments to background how and why they behave the way they do. Critics of Sanusi should at least use Johari Window theory (from Joseph Luft and Harrington Ingham) to understand him in light of the theory’s four windows. Although this theory is meant for individuals to understand themselves heuristically, we can apply it in understanding why people behave the way they do.
There are many Nigerians – living under democratic atmosphere- who wish to see Sanusi and the like silenced or be as silent as a statue. Such people think traditional rulers are meant to be permanently reticent. Such notion or belief is actually backgrounded in colonial mentality and is aimed at gagging the colonized. The British royals are known for observing what is called ‘stiff upper lip’. I am not disputing royal etiquettes which also weakens progressively with time. However, in recent times, we have seen how Prince Harry, born by the stiff upper lip, butchered it in the most horrendous way. Even the heir-apparent, Prince William is widely reported calling the royal stiff upper lip dangerous to their mental health. Kperogi should learn to let Sanusi speak his mind. On the other hand, it is insulting that traditional rulers are caged as ‘agents’ of every governor or government – the good, the bad, the ugly.
On the matter of his friends, unknown to Kperogi, methinks Sanusi plays very smart and proud in his talks. As an economist, he knows the value of the ‘Stop Rule.’ It is called the hard-and-fast simple rule of avoiding frustration. Gerald M. Loeb (1899-1974) in his classic, The Battle for Investment Survival cautioned that investors must apply a Stop Rule once the values start declining. Maybe, Sanusi applies the Stop Rule to his friends whose behaviors apparently honk at him signaling devaluation of the friendship. Many scientists postulate that only 20% and to the maximum of 50% of our friends are real, others are just numbers.
Relatedly, many people felt Sanusi is a narcissist for saying he withheld his advice to the government. I see it differently, individuals with knowledge and proven track records can help governments to turn around the economy. The controversial US ‘Prime Minister’ Elon Musk as Jeffery Sachs calls him is an example. Today, no one in Nigeria would deny that petroleum pricing including subsidy removal is the most frustrating economic issue for both Government and the citizens. Again, nobody can deny that Ali Dangote is the most important private sector player in the petroleum sector. In Nigeria, nobody can deny that the Government has frustrated Ali Dangote to the highest skies. Nobody can deny that Dangote is inflammably incensed. Dangote’s historic shame-breaker investment in the sector should earn him the best spectacular rewards and not the hell he sees. In the US, Beta, Apple, Amazon, Google, Walmart and many others are seen as the face of America and these giants enjoy apparent and cryptic support from every Government in the US. In China Tiktok, BYD and Alibaba and the rest are seen by the Government as the scions of the Government. Dangote is being orphaned and humiliated. This dehumanizing treatment Dangote is receiving is costly for Nigeria. It will take years and prime efforts to fix it. I learned that some investors from North Africa recoiled on the grounds that if Dangote is mishandled in his fatherland, what would be for them. Now, nobody in Nigeria can deny that Emir Sanusi and Dangote are trusted friends. I assume Sanusi could ‘help’ the government to reconcile with Dangote. The Government needs to be assisted to restore the confidence of local and foreign investors. Dangote testimony is about the only one that investors would believe and not any choreographed statements of the Government.
This is how I choose to deconstruct Kperogi by adding my opinion and perspectives to answer the question I raised in the beginning. It is left to the reader to either accept or reject my hypothesis on who actually Keprogi is. One thing I am sure of is that Kperogi’s pen swims in raw emotions. I repeat that betrays his academic ranking and position which I queried for being not-flying in my earlier treatise on his petty products.
