Ruqayyah Hamidu Muhammad PhD

Begging (also known as panhandling) is the practice of imploring others to grant a favor, often a gift of money, with little or no expectation of reciprocation. A person doing such is called a beggar or panhandler. Beggars may operate in public places such as transport routes, urban parks, and markets. Some beggars adopt a persistent approach, approaching motorists in traffic, and creating nuisance along major highways. How ever begging, no doubt, is a downgraded act which leads to the image tarnishing as well as loss of prestige and dignity of any person engaging in it.

Islam prohibits begging as a profession, and considers it to be lazy work that goes against the strength that Allah gives. The Prophet Muhammad advised people to try to earn a living through lawful and good means, encouraging self-reliance and hard work. The only condition for one to beg is when he is extremely poor and in dire need, then such an individual can approach others for assistance and once his need is met, he goes back to his normal business. Islam frowns at taking begging as a means of livelihood.

Although contributing factor to this issue is the economic downturn, resulting in the closure of industries and factories, fuel subsidy removal, different acts of terrorism, leaving many without alternative means of livelihood. While discouraging begging, Islam also stresses the responsibility of those with resources to provide charity (zakat and sadaqah) to alleviate poverty and prevent people from resorting to begging.

The issue of begging, especially in places like Kano, where cultural and religious values encourage generosity, reflects a troubling misuse of kindness and a lack of systemic solutions to poverty. While the Islamic principles of charity (zakat and sadaqah) aim to create a safety net for the needy, the exploitation of this benevolence has led to social and urban challenges.

I want to commend and encourage the Kano State Government for its efforts to address the issue of begging, as it reflects a thoughtful recognition of the need to tackle this societal challenge. Taking decisive action against the menace of begging is crucial, not only to restore the dignity of individuals (who risk losing their sense of self-worth) but also to enhance the social and urban fabric of Kano.

The issue of paramilitary organizations like KAROTA (Kano Road and Traffic Agency), Federal Road safety Corps (FRSC) officials, and other related entities soliciting bribes or “begging” from motorists on Kano streets is indeed troubling. This practice undermines public trust in these institutions, compromises their integrity, and creates an atmosphere of lawlessness and embarrassment for both the authorities and the public.

To rebuild trust and professionalism, the government must make accountability and ethical behavior non-negotiable priorities. Ensuring that institutions like KAROTA and road safety agencies operate with transparency and respect for the public will not only enhance their effectiveness but also restore the dignity of both the enforcers and the citizens they serve.

The issues of begging and the misuse of public trust in Kano are deeply intertwined with broader societal and institutional challenges. While poverty and economic downturns have pushed many into desperation, the exploitation of kindness and corruption among enforcement agencies exacerbate these problems. Addressing these challenges requires a multi-faceted approach that combines compassion, accountability, and systemic reforms.

The Kano State Government’s efforts to tackle begging are commendable, and they should be bolstered with robust policies that empower individuals to seek dignified livelihoods. Similarly, eradicating unethical practices within paramilitary and traffic enforcement agencies must be a top priority to restore public trust and professionalism.

By fostering an environment of dignity, transparency, and responsibility, Kano can pave the way for a more equitable and harmonious society where charity serves its true purpose, laws are upheld with integrity, and every individual is encouraged to contribute positively to the community. Let this be a collective commitment to reclaim the soul and pride of Kano for the benefit of all.

Ruqayyah Hamidu Muhammad PhD, is the Executive Director Network for Awareness for Socio-economic Rights and Sustainable Development (NASSDEV). 

By Imam Murtadha Gusau

In the name of Allah, the Most Gracious, the Most Merciful

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

Dear brothers and sisters! One of the most effective ways Islam employs to combat crime, prevent it, and reduce its prevalence is through purposeful education. This education is considered one of the most important means to resist evil and corruption, and it has a profound impact.

Islamic education is distinct from other forms of education in the sense that its primary and ultimate goal is to create virtuous individuals. While other educational systems aim to prepare citizens who may differ in their qualities and philosophies, Islam seeks to educate individuals regardless of their gender, race, language, or nationality.

As far as Islamic education is concerned, the human being is the focal point in all aspects: intellect, soul, body, and instincts. Islam provides a comprehensive framework and methodology to guide individuals toward achieving this goal.

Moreover, Islamic education seeks to guide individuals towards becoming the most righteous and Allah-conscious people. It emphasises that one’s worthiness or nobility in the sight of Allah is determined by their level of piety and consciousness of Him. As mentioned in Surah Al-Hujurat, Verse: 13:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.”

Islamic education encourages people to be devout worshippers, recognising that the primary purpose of their creation is to worship Allah alone, as mentioned in Surah Az-Zariyat, Verse: 56:

“And I did not create the jinn and mankind except to worship Me.”

Furthermore, it calls for individuals to seek the pleasure and guidance of Allah in both their private and public lives, following His guidance wholeheartedly. As mentioned in Surah Al-Baqarah, Verse: 38:

“So if there comes to you guidance from Me, then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].”

Islamic education is not only characterised by its focus on humanity but also by its deeply rooted religious aspect. It connects individuals with their Creator, instilling in them hope and fear of Allah. It addresses human nature, awakening the innate factors of goodness within them. As mentioned in the book “Islamic Studies,” the connection of the human conscience to Allah is the primary line in profound ethical education. This necessitates that religious beliefs serve as a fundamental basis for individual or social education, aiming not only to achieve social or national interests but also to attain a higher, fundamentally human goal characterised by the desire to please Allah alone and sacrifice for His noble countenance.

Islamic education aims to shape the Muslim individual and Muslim society, guiding lost humanity towards divine faith and the Islamic perspective on humans, the universe, and life. This concept is beautifully summarised in the book, Islamic Education between Tradition and Modernity, page 98.

What confirms the role of Islamic education is that it is a practical type of education that calls for goodness, emphasises it, prohibits evil, and warns against it. This is reflected in the verses where Allah seeks faith accompanied by righteous deeds, e.g:

“Those who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally.” [Surah Al-Baqarah, 82]

Islamic education is not theoretical and far-fetched from practical application; rather, it is within the capabilities and limits of human potential. In this regard, the exemplary model for humanity is the Prophet Muhammad (Peace be upon him), whom Allah has made a role model for all people through his words, actions, and character, e.g:

“There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” [Surah Al-Ahzab, 21]

Therefore, he is the embodiment of all the principles, values, and teachings of Islam, making Islamic education a blend of theory and practical application, with a strong focus on the latter.

One of the characteristics of this education is that it is continuous and comprehensive, involving everyone. Hence, we find a strong emphasis in the Prophetic Hadith on the role of the family in education. The Prophet Muhammad (Peace be upon him) said:

“Everyone is born a Muslim, but his parents make him a Jew, a Christian, or a Magian.” [Bukhari and Muslim]

This highlights the pivotal role of parents in the upbringing of their children for Islam places this responsibility on their shoulders. The Prophet (Peace be upon him) said:

“Each of you is a shepherd and each of you is responsible for his flock. The Imam who is over the people is a shepherd and is responsible for his flock; a man is a shepherd in charge of the inhabitants of his household and he is responsible for his flock; a woman is a shepherdess in charge of her husband’s house and children and she is responsible for them; and a man’s servant is a shepherd in charge of his master’s property and he is responsible for it. So each of you is a shepherd and each of you is responsible for his flock.” [Bukhari]

He also emphasised the importance of good manners in upbringing, saying:

“There is no gift that a father gives his son more virtuous than good manners.” [Tirmidhi]

Indeed, the role of schools is crucial in shaping the minds and characters of young students due to their natural inclination to imitate. This is why the early generations of Muslims were very particular about selecting righteous educators for their children. As mentioned by Sheikh Uthaimin, the Islamic spirit within students largely depends on the teachers and their knowledge and conduct. Teachers who embody this spirit can effectively nurture it in their students.

Then comes the role of the society that is based on virtue. It assists in promoting goodness, condemns evil, distances itself from those who engage in it, and tightens the social bonds around them. We can see this in the biography of the Prophet Muhammad, (Peace be upon him), when he ordered people to boycott those who had lagged behind from participating in the Tabuk expedition. Their punishment was social isolation until they repented to Allah. (He turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the earth seemed constrained to them, for all its spaciousness, and their (very) souls seemed straitened to them,- and they perceived that there is no fleeing from Allah (and no refuge) but to Himself. Then He turned to them, that they might repent: for Allah is Oft-Returning, Most Merciful.” [Surah at-Tawbah, 118]

In this way, Islamic law focuses on nurturing and reforming the individual throughout all stages of their life. It provides them with noble Islamic values, guides them towards high moral standards, instills faith in their hearts, and directs them towards goodness while steering their thinking away from evil and corruption.

Undoubtedly, true faith and sincere conviction serve as a strong fortress and a protective barrier against committing indecent acts and violating prohibitions. Genuine faith is what guides towards the right path, and hearts filled with faith, relying on Allah, provide no openings for the devil to enter. As they say:

“Faith is the source of virtues, the bridle of vices, the foundation of conscience, and the strong bond between humanity and its noble values.” [See Islamic Guidance for Youth, page 38]

This faith is the barrier between a person and evil, because the believer knows with absolute certainty that Allah is watching over them. No matter how hidden their actions may be from people, they cannot escape Allah’s knowledge. If they evade worldly punishment, they will not escape the punishment of the Hereafter. The Messenger of Allah (Peace be upon him) said:

“The adulterer is not a believer at the moment when he is committing adultery. The wine drinker is not a believer at the moment when he is drinking wine. The thief is not a believer at the moment when he is stealing. The robber is not a believer at the moment when he is robbing and people are looking on.” [Bukhari and Muslim]

Dear servants of Allah! One of the results of education in the history of Islamic society is that crime has been confined to the narrowest of limits, even after the Islamic society deviated significantly from the comprehensive meaning of Islam. However, it has remained one of the least deviant societies among human societies to this day. Sheikh Abu Zahrah states:

“A single glance at the state of a community that applies Shari’ah law and the level of security within it, compared to a city in Europe teeming with people who have torn apart the bonds of law because it is a human-made construct, and among them, you’ll find a lack of belief in it, demonstrates to us the impact of faith in people’s hearts.”

This perspective shows us that crime correlates inversely with civilisation. In communities that follow heavenly laws, as urbanisation increases alongside faith, hearts become more refined, and crime decreases. In the Islamic civilisation during the time of the Prophet Muhammad (Peace be upon him) and the era of the Companions, crimes went in the opposite direction to the growth of Islamic civilisation. As civilisation expanded, crime decreased.

All praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), and upon his family, his Companions and his true followers.

Murtadha Muhammad Gusau is the Chief Imam of: Nagazi-Uvete Jumu’ah Mosque; and Late Alhaji Abdur-Rahman Okene Mosque, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com; or +2348038289761.

This Friday sermon (Jumu’ah Khutbah) was prepared for delivery today Friday, 13 Jumadal Ula, 1446 AH (November 15, 2024).

By Abiodun Alade

If there’s one burning question on the minds of Nigerians these days, it’s this: why are we paying between N1,000 and N1,500 for a litre of Premium Motor Spirit (PMS)?

Sadly, the very people who should be explaining this strange new reality have decided to stay tight-lipped with heads buried in the sand like ostriches. Meanwhile, those who have been milking the country’s oil wealth while keeping its four refineries comatose – have been busy peddling a lot of dubious narratives to discredit Dangote Petroleum Refinery. Apparently, some people would rather pull the wool over our eyes than let us see the real picture.

Let’s get one thing straight: the Dangote Refinery is not to blame for the price of PMS in Nigeria. In fact, without this refinery, we might be staring at petrol prices as high as N2,500 a litre – just like the recent strident gloomy predictions from oil marketers and analysts.

The real culprits in this price mess are the oil cabals and their cosy friends at the Nigerian National Petroleum Corporation Limited (NNPCL). These folks are busy trying to spin the tale that locally refined products are somehow more expensive than imported fuel, which, in their view, justifies the ongoing need to import fuel and keep those highly subsidised prices intact. Let’s pause for a moment and ask: since when did importing fuel become a better deal than refining it locally? That’s like paying extra for a loaf of bread because someone else baked it in their oven… miles away.

As with all global refineries, the Dangote Petroleum Refinery doesn’t set pump prices for petroleum products. Those decisions, much to the chagrin of the refinery’s critics, are based on market dynamics, government policies, and, the influence of some very powerful individuals. The real reason for the recent hike in petrol prices is a simple equation: subsidy removal plus the floating of the Naira.

As recently as August, reports showed that the NNPCL was selling petrol at half the actual cost of imported fuel. Officially, the pump price was N568 per litre, but the true landing cost was a shocking N1,100 per litre. So, the NNPC was generously “subsidising” fuel imports by almost N600 per litre – subsidising, that is, until the entire scheme became too expensive to sustain. So, naturally, prices were hiked to N855 per litre.

And here’s the kicker: the Federal Government racked up an eye-watering N5.1 trillion in under-recovery and energy security expenses on fuel imports in 2023. Guess where that money came from? The same pockets that should have been filled with healthcare, education, and infrastructure funds. Instead, we were left with an empty wallet and a bill that was too big to ignore.

Meanwhile, on the other side of the world, Guyana – the third-smallest sovereign state in the world, is generously handing out $100,000 cash grants to its adult citizens as part of its oil boom, while Nigeria – the most populous black nation on Earth – is amassing foreign debt to pay for fuel subsidies.

If the pricing template used to offset imported petrol costs was applied to products from Dangote Refinery, the price of petrol could be much lower than what we’re seeing today – possibly as low as N500 per litre. That’s right, N500. But of course, the government, apparently has decided not to restore the subsidies. After all, what was once intended as relief for the people has now turned into a siphoning operation.

According to a report by The Guardian Newspapers in October, oil marketers are making an extra 48% profit by smuggling petrol out of Nigeria to neighbouring countries, where the price is far higher. In Mali, the price is N2,266 per litre, in Cote d’Ivoire it’s N2,289, in Cameroon N2,196, and in Benin Republic N1,779. No surprises there, then, that daily PMS consumption in Nigeria keeps rising. And if the oil cabals get their way, we’ll be looking at a whopping 103 million litres per day – just like we saw in 2022.

The government is, understandably, trying to keep local prices aligned with those in neighbouring countries to curb smuggling. But honestly, until the greedy cabals are shown the red card and we finally declare that “business as usual” is over, the government strategy is dead on arrival.

While President Bola Ahmed Tinubu’s Naira-for-Crude initiative is certainly a step in the right direction, the floating of the Naira is still keeping petrol prices stubbornly high. Why? Crude oil is priced in dollars, so domestic refiners, including the Dangote Refinery, are still paying the exact dollar amount for crude, but now in Naira. And when you convert dollar to Naira, it’s expensive. For instance, a mere $90 per barrel now translates to over N150,000.

Currently, a litre of Nigerian crude costs between N890 and N910, before factoring in refining and logistics costs. So, what’s the magic number? How much can a refinery – domestic or foreign – realistically sell a litre of refined petrol for? That’s the million-naira question!

With the Naira-for-Crude policy, the expectation is that the Naira will stabilise over time. If that happens, petrol prices should eventually fall. Imagine, if the Naira strengthens to N1,000 to the dollar – the price of petrol could drop significantly. That’s what every genuine, patriotic Nigerian should be rooting for – not chasing after mythical dollars that only serve to put more pressure on the Naira.

The Minister of Finance and Coordinating Minister of the Economy, Wale Edun, proudly stated that the government would earn about N700 billion monthly from the sale of crude in Naira and from the subsidy removal policies, compared to the $600 million it was previously spending on fuel imports. So, let’s do the math: one option helps the people, the other helps the oil cartels. No prizes for guessing which one benefits Nigeria in the long run.

Of course, the oil cabals won’t see the benefits because it will take away their free access to wealth, allowing them to continue living their best lives. Isn’t it funny that these same marketers who have been crying about petrol prices because of a lack of local refining capacity are now saying it’s cheaper to import fuel than to refine it here? Where were they when the government was doling out trillions for the turnaround maintenance of refineries? Suddenly, the landing cost of imports, which was as high as N1,400 per litre, has magically dropped to under N1,000. How convenient!

It’s clear that the cartels have been blending off-spec fuel while collecting subsidies for “premium” products. Or perhaps they’ve been stealing crude and blending it abroad – after all, crude theft in Nigeria is a well-known business, especially when it’s done using large vessels under the radar.

Already, Nigerians are seeing the benefits of the Dangote Petroleum Refinery in reducing the prices of other petroleum products like diesel and aviation fuel by over 45% and 35% respectively. Naturally, this earned Dangote a fair bit of flak from the oil cabals, who promptly wrote to President Tinubu, complaining that this “patriotic man” was ruining their business by alleviating the suffering of the people. Whoever knew that doing something good for the public could be so controversial?

Nevertheless, we’re confident that a similar reduction in PMS prices will follow once local refining capacity is fully embraced and stakeholders start putting Nigeria’s interests ahead of their own pockets. After all, if it works for diesel and aviation fuel, surely it’s not too much to ask that petrol prices follow suit – unless, of course, the oil cartels have a different agenda.

The Dangote Petroleum Refinery has chosen to rise above the noise, urging all stakeholders to put the nation’s progress and the welfare of its people above personal gains. Unfortunately, some prefer to keep spreading falsehoods about a private investment that is designed to propel Nigeria towards economic self-sufficiency.

For those still sceptical, I’ll say this: the Aliko Dangote I know is not the type to bow to propaganda, hate, or lies – especially when it’s all in defence of Nigeria’s national interest and the development of Africa.

Abiodun writes from Lagos