Opinion
Friday Sermon: The day of Arafah and fasting it if falls on a Saturday, and rulings of cutting nails, hair

Imam Murtadha Gusau
In the name of Allah, Most Merciful, Bestower of Mercy
All praise is due to Allah, the Lord of all the worlds, and peace and blessings be upon the noblest of Prophets and Messengers, our Prophet Muhammad, and upon his family and companions, and those who follow their guidance until the Day of Judgment.
Respected brothers and sisters! Know that in the Islamic calendar, the 9th day of Dhul-Hijjah (12th month in the calendar) is called the Day of Arafah. This day is the culminating event of the annual Islamic pilgrimage to Makkah, Saudi Arabia. Because the Day of Arafah, like other Islamic Days, is based on a lunar calendar, rather than the Gregorian solar calendar, and its date changes from year to year.
The Day of Arafah falls on the second day of pilgrimage rituals, which will In Shaa Allah going to be on Saturday, June 15, 2024. At dawn on this day, over two million Muslim pilgrims will make their way from the town of Minah to a nearby hillside and plain called Mount Arafah and the Plain of Arafah, which is located about 12.5 miles (20 kilometers) from Makkah, the final destination for the pilgrimage. Muslims believe that it was from this site that the Prophet Muhammad (Peace be upon him) gave his famous Farewell Sermon in his final year of life, which I read to you in the previous Khutbah.

Dear brothers and sisters! Every Muslim is expected to make the pilgrimage to Makkah once during his or her lifetime; the pilgrimage itself is not considered complete unless the stop at Mount Arafah is also made. Thus, the visit to Mount Arafah is synonymous with the Hajj itself. Completion involves arriving at Mount Arafah before noon and spending the afternoon upon the mountain, remaining until sunset. However, individuals who are physically unable to complete this portion of the pilgrimage are allowed to observe it by fasting, which is not practiced by those making the physical visit to Arafah.
During the afternoon, from about noon until sunset, Muslim pilgrims stand in earnest supplication and devotion, praying for peace and Allah’s abundant forgiveness, and listening to Islamic scholars speak on issues of religious and moral importance. Tears are shed readily as those who gather make repentance and seek Allah’s mercy, recite words of prayer and remembrance and gather together as equals before their Lord. The day closes upon the recitation of the evening prayer of Al-Maghrib.
For many Muslims, the Day of Arafah proves to be the most memorable part of the Hajj pilgrimage, and one that stays with them forever.
For the Muslims around the world who are not participating in the pilgrimage often spend this day in fasting and devotion. Both government offices and private businesses in Islamic nations are generally closed on the Day of Arafah to allow employees to observe it due to it’s importance. The Day of Arafah is, therefore, one of the most important Days in the entire Islamic year. It is said to offer expiation for all sins of the prior year, as well as all sins for the upcoming year.
Dear brothers and sisters! As mentioned earlier, the ninth Day of Dhul-Hijjah is the day of Arafah. It is the day when pilgrims stand on the plain of Arafah to pray. On this day, Muslims all over the world who do not witness the annual Hajj should spend the day in fasting, in preparation for the three days festivity following Eid-ul-Adha (the celebration marking the end of the Hajj, commemorating the Prophet Ibrahim’s willingness of sacrifice).
Abu Hafsah reported that the Prophet (Peace be upon him) said:
“Fasting on the day of Arafah absolves the sins for two years: the previous year and the coming year, and fasting on Ashurah, (the tenth day of Muharram) atones for the sins of previous years.” [Reported by all except Bukhari and Tirmidhi]
In another saying the Prophet’s wife Hafsah said:
“There are four things which the Messenger of Allah (Peace be upon him) never neglected: Observing fast on the day of Ashurah, Arafah, three days every month, and offering fajr Sunnah prayers early in the morning.” [Muslim]
These statements are proof that fasting on the ninth of Dhul-Hijjah, the day before Eid-ul-Adha was a lifelong practice of the Prophet Muhammad (Peace be upon him) as his wife reported.
There are some reports that fasting is prohibited on the day of Arafah. However, it must be understood that this refers to a person performing the Hajj. If a person is on the Hajj, there is no fast for him or her on the day of Arafah. That is undoubtedly a blessing for him because of the hardships of the pilgrimage. In a saying reported by Ummul Fadl, may Allah be pleased with her, she said:
“The Companions doubted whether the Prophet (Peace be upon him) was fasting on Arafah or not. She decided to prove to them that he was not, so she said, ‘I sent to him milk, which he drank while he was delivering the Khutbah (Sermon) on Arafah.” [Bukhari]
Prohibiting the pilgrims from fasting on these days is a great mercy for them, for fasting will exert undue hardship on the person performing the Hajj, while they are primarily concerned with their pilgrimage. Above all, the pilgrim would not be fasting anyway because he is travelling.
Some Virtues of Fasting on Arafah Day:
1. It is the day on which the religion was perfected and Allah’s Favour was completed.
In Bukhari and Muslim it was reported from Umar Ibn Al-Khattab (RA) that a Jewish man said to him, “O Amir Al-Mu’minin, there is an Ayah (Qur’anic verse) in your Book which you recite; if it had come to us Jews, we would have taken that day as an Eid (festival).” Umar said, “Which Ayah (verse)?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [Al-Ma’idah, 5:3] Umar (RA) said: “We know on which day and in which place that was revealed to the Prophet (Peace be upon him). It was when he was standing in Arafah on a Friday.”
2. It is a day of Eid for the people who are in that place.
The Prophet (Peace be upon him) said:
“Yawm Arafah (the day of Arafah), Yawm al-Nahr (the Day of Sacrifice) and Ayyam al-Tashriq (the three days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” [This was narrated by the authors of Al-Sunan]
It was reported that Umar Ibn al-Khattab (RA) said:
“It – i.e., the Ayah (verse) ‘This day I have perfected…’ was revealed on a Friday, the Day of Arafah, both of which – praise be to Allah – are Eids for us.”
3. It is a day by which Allah swore an oath.
Allah the Almighty cannot swear by anything except that which is mighty. Yawm Arafah is the “witnessed day” mentioned in the verse:
“By the witnessing day [Friday] and by the witnessed day [the Day of Arafah].” [Al-Buruj, 85:3]
It was reported from Abu Hurairah (RA) that the Prophet (Peace be upon him) said:
“The promised day is the Day of Resurrection, the witnessed day is the Day of Arafah, and the witnessing day is Friday.” [At-Tirmidhi – classed as Sahih by Shaykh Al-Albani]
It is the “odd” [i.e., odd-numbered, Witr] by which Allah swore in the verse:
“And by the even and the odd.” [Al-Fajr, 89:3]
Ibn Abbas said:
“The even is the Day of Al-Adha [i.e., 10th Dhul-Hijjah] and the odd is the Day of Arafah [i.e., 9th Dhul-Hijjah] This is also the view of Ikrimah and Al-Dahhak.
4. Fasting on this day is an expiation for two years.
It was reported from Abu Qatadah (RA) that the Messenger of Allah (Peace be upon him) was asked about fasting on the Day of Arafah. He said:
“It expiates for the sins of the previous year and of the coming year.” [Muslim]
This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of Arafah, because the Prophet (Peace be upon him) did not fast on this day in Arafah. It was narrated that he forbade fasting on the Day of Arafah in Arafah (i.e the one making Hajj who is in Arafah).
5. It is the day on which Allah took the covenant from the progeny of Adam.
It was reported that Ibn Abbas (RA) said: the Messenger of Allah (Peace be upon him) said:
“Allah took the covenant from the loins of Adam in Na’man, i.e., Arafah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised Al-Batil (i.e., polytheism and committing crimes and sins, invoking and worshipping others besides Allah)?’ [Al-A’raf, 7:172-173].” [Ahmad, and classed as Sahih by Shaykh Al-Albani]
Therefore there is no greater day than this and no greater covenant than this.
6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there.
In Sahih Muslim it was narrated from Aisha (RA) that the Prophet (Peace be upon him) said:
“There is no day on which Allah frees more people from the Fire than the Day of Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”
It was reported from Ibn Umar that the Prophet (Peace be upon him) said:
“Allah expresses His pride to His angels at the time of Isha’ on the Day of Arafah, about the people of Arafah. He says, ‘Look at My servants who have come unkempt and dusty.’” [Ahmad, and classed as Sahih by Shaykh Al-Albani]
The Ruling of Fasting The Day of Arafah If It Happens To Fall on Saturday:
Narrated Abdullah Ibn Busr who said: The Messenger of Allah (Peace be upon him) said:
“Do not fast on Saturday except that which is an obligation upon you. If anyone of you cannot find anything other than grape stalks or the bark of a tree, let him suck on it.” [At-Tirmidhi, Abu Dawud and Ibn Majah]
Imam Abu Dawud (rahimahullah) said:
“This Hadith has been abrogated, the Hadith of Juwairiyyah abrograted it.”
Imam At-Tirmidhi said:
“This Hadith is Hasan. The meaning of forbiddance here applies to the man who singles out Saturday with fasting – due to the fact that the Jews revere this day.”
Imam Abu Dawud also said:
“The majority of Scholars hold that it is not forbidden.”
The Hadith of Juwairiyyah:
“The Prophet (Peace be upon him) said to Juwairiyyah (one of his wives) who was fasting on a Friday: “Did you fast yesterday?” She said: “No.” He said: “Are you going to fast tomorrow (i.e. Saturday)?” She said: “No.” So he said: “Then break your fast.” [A Sahih Hadith, Abu Dawud; also Bukhari] – thus proving the permissibility to fast on a Saturday so long as one fasts Friday with it.
Al-Athram (student of Imam Ahmad) said:
“The proof utilised by Abu Abdillah [Ahmad bin Hanbal] in allowing fasting on a Saturday is that all of the Hadiths oppose the Hadith of Ibn Busr (i.e. the Hadith above) – and from them is the Hadith of Umm Salamah (RA) when she was asked: On which days did the Prophet (Peace be upon him) predominantly fast? So she responded: Saturday and Sunday.” [Ahmad]
Umm Salamah (RA) said:
“The Messenger of Allah (Peace be upon him) used to fast more often on Saturdays and Sundays than on the other days. He would say, “They are the Eids of the polytheists, and I love to act contrary to what they do.” [An-Nasa’i and was rendered authentic by Ibn Khuzaimah, and the wording is his]
Narrated Abu Hurairah:
“I heard the Prophet (Peace be upon him) saying, “None of you should fast on Friday unless he fasts a day before or after it.” [Bukhari]
This Hadith is a proof that Saturday can be fasted with the condition that Friday is fasted before it – so the Hadith forbidding the Saturday fast is not absolute in forbiddance.
Shaykh Ibn Uthaimin (rahimahullah) stated:
“It is known that fasting on a Saturday has different scenarios:
1. That which is obligatory like that of Ramadan, so he fasts – or it is making up of an obligatory fast or an expiation, or in replacement for the one who did not sacrifice whilst at Hajj (At-Tamattu). So in this there is no harm, so long as he does not single it out with fasting believing it to be [more] virtuous.
2. That he fasts the day before it, Friday, then there is no harm in that. This is because the Prophet (Peace be upon him) said to one of the Mothers of the Believers who fasted on a Friday: “Did you fast yesterday?” She said: “No.” He said: “Are you going to fast tomorrow (i.e. Saturday)?” She said: “No.” So he said: “Then break your fast.” [Bukhari] So his saying, “Are you going to fast tomorrow?” proves the permissibility of fasting Saturday along with Friday.
3. That the legislated fast happens to coincide with Saturday, such as the middle of month recommended fasts, or the day of Arafah, or the day of Ashurah, or the six days of Shawwal for the one who fasted Ramadan, or the nine days of Dhul-Hijjah, then there is no harm in fasting on Saturday because one is not fasting it because it is a Saturday, rather he fasts because it is legislated to fast on these occasions.
4. That fasting on a Saturday happens to coincide with one’s habit such as the one who fasts one day and leaves off fasting the next day [and so on] – so the day he is fasting happens to coincide with a Saturday – in this case there is no harm. This is like the saying of the Prophet (Peace be upon him) in forbidding fasting a day or two days just prior to Ramadan except for the one who is in the habit of fasting. [Bukhari] So here there is no forbiddance, so this case is similar.
5. That a person singles out Saturday alone for the optional fast, then this is forbidden, if it is assumed that the Hadith of forbiddance of fasting on a Saturday is authentic.”
[See Majmu’ Fatawa of Ibn Al-Uthaimin, Volume 20, page 57-58 – slightly adapted to assist ease of understanding]
Shaykh Ibn Uthaimin also stated:
“It is established from the Sunnah of the Messenger of Allah (Peace be upon him) in speech and action that fasting on a Saturday is not forbidden. The Scholars differ with respect to the Hadith that forbids fasting on Saturday as to whether it is acted upon. From them are those who say that it is not to be acted upon at all, and there is no harm in fasting on a Saturday, whether it be on its own or not on its own because the Hadith is not authentic. And a regulation cannot be established from a Hadith which is not authentic. From them are those who have said the Hadith is Sahih or Hasan, and they said: The reconciliation between this Hadith [that forbids fasting on a Saturday] and the other Hadiths [that allow fasting on a Saturday], is that it is forbidden to single out Saturday on its own – meaning that Saturday is singled out without Friday or Sunday. This was the position of Imam Ahmad (rahimahullah), wherein he said: “If one fasts alongside Saturday another day, then there is no harm, such as fasting with it Friday or Sunday.” We, likewise say: If Saturday coincides with a day upon which it is legislated to fast such as Arafah, or the 10th of Muharram (Ashurah), then it is not disliked (or forbidden) to fast it, because the dislike is when you fast it because it is a Saturday, i.e. that you have singled it out believing it is more special than other days. Indeed I have heard that when some of the people fast on the ninth and tenth of Muharram (Ashurah) or the Day of Arafah and one of those days happens to be a Saturday, some of the brothers forbid them and command them to break the fast – this is wrong and it is upon this brother to ask (the scholars) before issuing a verdict (Fatwa) without knowledge.”
[See also Majmu’ Fatawa of Ibn Al-Uthaimin, volume 20, page 37]
Respected servants of Allah! Concerning cutting the nails and trimming the hair, all the Hadiths which have been mentioned about this issue are all authentic, however, there are varying opinions held by the great Imams/Mujtahids regarding the ruling established from these Hadiths. Some Imams like Imam Ahmad and Ishaq have stated that it is prohibited (Haram) for a person who intends to do the sacrifice (Layyah) to trim the hair or pare the nails etc. when the month of Dhul-Hijjah begins. Other Imams of Fiqh like Imam Shafi’i and his companions have stated that it is Makruh (highly disliked) to do such, but it is not prohibited (Haram). Imam Abu Hanifah, and Imam Malik in one opinion, state that it is not Makruh to trim the hair, nails etc. during this time for the person who intends to do sacrifice (Layyah). Their proof for saying that it is not prohibited (Haram) or Makruh (disliked) to do this, is the Hadith of Aisha (RA) in which she states:
“I used to twist/plait the necklace of the sacrificial animal of the Messenger of Allah (Peace be upon him). He would then tie the necklace (around the neck of the animal) and send it to be sacrificed, and nothing would be Haram upon him which Allah has made Halal, until he slaughtered his animal.” [Bukhari and Muslim]
Based on this Hadith, it is evident that it would not be prohibited (Haram) to pare the nails or trim the hair (for one who intends to do a Sacrifice). However, based on the Hadith narrated by Umm Salmah (RA), the majority of Scholars/Jurist experts (Fuqaha) have it to be Mustahab/Sunnah for one who intends to do a Sacrifice (Layyah) to refrain from trimming the hair, nails etc from the beginning of Dhul-Hijjah until he sacrifices his animal.
For more explanations check the Sharh of Sahih Muslim by Imam An-Nawawi and Al-Fiqh Al-Islami Wa Adillatahu, Volume 4 Page 2,735.
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, 08 Dhul-Hijjah, 1445 AH (June 14, 2024).

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.
