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Book Review: Quintessential Elegance in Islamic Scholarship, Sheikh Ibrahim Khaleel

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Abdalla Uba Adamu

 

There are three Islamic clerics in Kano that I am attracted to. No reason than the fact that their preaching sits well with me. “Allah Ya ce, Manzon Allah Ya ce”. End of discussion. If they do occasionally meander off, I tune out, but they rarely do.

 

The first was the fiery Malam Lawal Ƙalarawi who died in a month like this, i.e. Ramadan, in 1999 in his seventies. Traditional. Down to earth. No fancy frills. He was your typical street preacher, combining so many elements of narrative prowess in his delivery. Not to everyone’s taste, due to his loud, raucous and often bawdy choice of words, but Ƙalarawi told it like it was (the actual meaning of “Ƙalarawi”). He was never afraid of telling the truth – including to his own fellow clerics. His mode of preaching elicited divided responses from his publics. But, like him or loath him, you simply can’t ignore him.

 

Ƙalarawi lived and preached in the analog era, and the corpus of his preaching was mainly available on audio cassettes. Thanks to enthusiasts, many of these tapes have been converted to MP3 and uploaded to YouTube, where various audio bot scrappers also harvest them and deposit them on many audio depositories across the web. The recordings, though, being not professionally made, were scratchy and often difficult to properly hear. But since no one bothered for fully document him while he was alive, except for his namesake, the excellent Mal. Ƙalarawi in the Wambai Market (who has the largest archival recording of the Sheikh), this is all we have to contend with.

 

However, Dr. Abdullahi Garba Imam of the Aminu Kano College of Islamic and Legal Studies has done a wonderful work on Mal. Ƙalarawi. His M.A. thesis submitted to the Department of Nigerian Languages, Bayero University Kano in 2005 was, to the best of my knowledge, the only main academic work on Ƙalarawi’s preaching. Titled “Malam Lawan Ƙalarawi: Nazarin sassan Adabi a Cikin Ayyukan sa.” I was privileged to have a copy of this rare book. I have often insisted to Dr. Imam to consider publishing it as it will really benefit a lot of people to understand appreciate the linguistic excellence of Mal. Lawan Ƙalarawi and the methodology of his preaching. I am pretty sure lack of sponsorship might have contributed to the stagnation of the idea.

 

The second was Sheikh Ibrahim Aminu Daurawa. I became attracted to his preaching due to his scholastic references in Islamic history. That was really what brought me to focus on him in the mid-2000s. His focus on backing up almost every statement he made with historical references, in the age where there was no Google or ChatGPT, was to me, truly impressive, for it evokes hours spent pouring over volumes of Arabic books.

 

Sheikh Daurawa instantly reminded me of another beloved cleric, Sheikh Umaru Sanda (d. 2004) whose weekly religious program on RTK in the 1970s transfixed me due to the massive array of books he surrounded himself with, providing references to virtually every statement he made to back it up. He was a true polymath, well-versed in Islamic sciences as well as Cosmology, Astrology, Cryptology and others. Umar Ibrahim’s Arewa House paper, “Documenting and Sharing Indigenous Knowledge in Private Libraries in Nigeria: The Case of Sheikh Umar Sanda Library” (2010) brilliantly captures the intellectual in Sheikh Umaru Sanda Zaria.

 

I was aware a book was being planned on Sheikh Aminu Daurawa, but I am not sure if the project was completed or stalled. In any event, it should be revisited, for there is a need for the public to know about this important and highly knowledge Muslim scholar from Kano.

 

Then the last. Sheikh Ibrahim Khaleel. Another polymath and seeker of knowledge. I was conducting research on gender and public sphere years ago and wanted opinions of various clerics. I asked for “zafafa” as well as “sauƙaƙƙu” – fiery and easy ones. The fiery ones refused to talk to me. The first easy one, Sheikh Khalil, not only agreed to talk to me, but also allowed me to record both audio and take pictures. He instantly warmed my heart. And he loved Michael Jackson! It was shocking! Later, I discovered that the favorite nickname for him in Kano was “Starcomms” (a defunct service provider), due to the ease of his Islamic rulings and preaching—da’awah delivered in a non-intimidating digestible manner. What was truly impressive about him was his desire to bring about change in public accountability by diving deep into party politics, based on the view that if the right people don’t lead, then the wrong people will.

 

As usual, one thing led to another. I was rummaging through the library when I came across the only book on Sheikh Ibrahim Khalil that I know of. This was Muhammad Sanusi Umar’s “Mallam Ibrahim Khalil: The Practice of Knowledge” (Tellettes Consulting Company Ltd, 2009). Published with, I think, financial assistance from the then Kano State Government, this book is an excellent introduction to the life, times and formative ideas of Sheikh Ibrahim Khalil before he became as established as he is now.

 

In his ‘author’s notes’, Umar drew attention to the fact that Sheikh Khalil is “ by far different from the people of his time” as one of the main motives for writing the biography. The book captures the qualities that makes Sheikh Khalil a rare item in this fractured world of different doctrinal interpretations of Islam, especially in northern Nigeria. He is certainly one of the most respected Islamic clerics in Nigeria due to his focus on core Islamic teaching, rather than amassing followership through popularity. He is also a polymath with incredible instantaneous knowledge of Islamic history and theology. He affectionately refers to me as the “digital professor”, while I refer to him as the “digital Sheikh” due to his incredible memory of Islamic facts, rulings and history.

 

i am not sure if this book is available, but if it is not, Mal. Sanusi should consider updating it to capture the more recent engagements of Sheikh Ibrahim Khalil in public affairs.

 

Abdalla is a Professor of Media and Cultural Studies, he first published this on his Facebook account. 

 

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Opinion

State Police in Nigeria: Understanding the true position of the proposed constitutional framework

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DIG Mohammed Usaini Gumel (Rtd.)

 

The renewed national debate on state policing has sparked intense discussions. Supporters see it as a solution to Nigeria’s worsening security challenges. Critics, however, fear political abuse and threats to national unity. Given these differing views, it is important to understand the true constitutional position of the current proposals before the National Assembly.

 

An examination of the *Constitution of the Federal Republic of Nigeria (Sixth Alteration) Bill, 2026 (SB. 1055)*, along with the Policy and Legal Advocacy Centre (PLAC) analysis of the earlier House Bill (HB. 617), shows that the proposed framework is neither a full transfer of policing powers to the states nor a continuation of the current centralized system. Instead, it introduces a cooperative federal policing model.

 

This model balances state autonomy with national standards and constitutional safeguards.

 

The first key point is that the Federal Police will not be abolished. The proposal creates a Federal Police Service while allowing State Police Services to operate alongside it. The Federal Police will continue to handle federal responsibilities, including counter-terrorism, cybercrime investigations, border security, organized crime, inter-state offences, and the protection of federal institutions and assets.

 

It is also important to note that state policing is not compulsory. States that lack the financial or institutional capacity to establish their own police services can continue to rely entirely on the Federal Police Service. In simple terms, the amendment gives states a choice, not an obligation, to establish their own police organizations.

 

The proposed framework sets strict conditions before a State Police Service can begin operations. A state must pass its own enabling law, establish the required institutions, and obtain certification confirming that it meets nationally defined minimum standards.

 

These standards will cover recruitment, training, vetting, discipline, firearms management, the use of force, accountability systems, and criminal information management.

 

One of the most debated issues is the possibility of federal interference in state policing. The Senate Bill addresses this concern by limiting federal intervention to exceptional situations. Such intervention may occur where there is an actual or imminent breakdown of public order. It may also occur if a governor requests assistance, if a State Police Service becomes unable to function, if there is evidence of widespread violations of fundamental rights, or if threats extend beyond state borders and affect national security.

 

Any federal intervention must be temporary, necessary, and proportionate. It must also be subject to judicial review. The President must authorize it in writing, and notice must be given to the Governor, the State House of Assembly, the National Police Council, and the National Assembly. In addition, such intervention cannot dissolve a State Police Service or suspend democratic institutions, except as permitted under existing constitutional provisions.

 

The framers of the Bill have also addressed concerns about possible misuse of State Police Services by governors. The proposed safeguards expressly prohibit governors from directing State Commissioners of Police to target political opponents, political parties, associations, or groups outside the provisions of the law.

 

Commissioners who believe a directive is unlawful or inconsistent with national standards may seek a review through the appropriate Police Service Commission or the courts.

 

To strengthen institutional independence, the proposed amendments provide security of tenure for both the Inspector-General of Police and State Commissioners of Police. Their removal would require valid reasons, a fair hearing, recommendations from the National Police Council, and approval by a two-thirds majority of the relevant legislature.

 

These measures reflect widely accepted international standards for democratic policing.

 

Another important feature of the framework is the clear limitation on federal control over State Police Services. While the National Assembly will establish national minimum standards, it will not exercise routine control over appointments, promotions, transfers, suspensions, dismissals, or operational decisions within State Police Services. The only exception is during constitutionally approved interventions.

 

This approach preserves state autonomy while ensuring consistent professional and ethical standards nationwide.

 

The PLAC analysis correctly notes that the proposed model does not create a fully independent state policing system. Instead, it incorporates elements of federal oversight to address concerns relating to funding, accountability, human rights protection, and potential political misuse. The objective is to decentralize policing without weakening national unity or undermining the constitutional order.

 

Viewed objectively, the proposed amendment seeks to balance local responsiveness with national integrity. It aims to bring policing closer to communities while maintaining safeguards against abuse. It also protects the shared security interests of the Federation.

 

In essence, Nigeria is not moving toward two competing police systems. Rather, it is moving toward a cooperative federal policing arrangement. This model recognizes the need for local control of security issues while preserving constitutional mechanisms that safeguard democracy, human rights, and national unity.

 

The success of this initiative will depend not only on constitutional provisions but also on the strength of institutions, adherence to professionalism, and the political will to uphold the rule of law. Like any major reform in a democratic society, state policing should be judged not only by fears but also by the safeguards it contains and the practical benefits it can bring to the security and welfare of Nigerians.

 

DIG Mohammed Usaini Gumel (Rtd.). 

 

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Opinion

Youths, Sports, and Discipline: Building a Drug-Free Future

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By Jamilu Uba Adamu

Since 1987, June 26 has been designated by the United Nations as the International Day Against Drug Abuse and Illicit Trafficking—a day set aside to raise awareness about the dangers of drug abuse and its devastating effects on individuals and society. This year’s theme, “The World Drug Problem: Persisting Issues, New Challenges, Innovative Responses,” reminds us that while the fight against drugs continues, our strategies must evolve.

Simply put, the drug problem is still with us. New drugs continue to emerge, and we must respond with innovative solutions, including the use of sports to keep our youths engaged and productive.

Nigeria’s greatest resource is not oil; it is its youth. The energy, creativity, and determination of young people will determine whether we build a stronger nation or lose a generation. One of the most effective tools for channeling that energy positively is sports—but only when it is built on discipline.

Sports is more than playing football on weekends or sprinting on the track. It teaches valuable life lessons. When a young person wakes up at 5:00 a.m. for training, they learn punctuality. When a team loses and returns to train harder, they learn resilience. When eleven players on a pitch follow the instructions of one coach, they learn respect for authority, teamwork, and discipline.

Here in Kano, the effects of drug abuse are both painful and visible. Drug abuse is fueling fadan daba, phone snatching, and other violent crimes across our streets and communities. The truth is simple: idle hands are the devil’s workshop, while busy feet on the pitch have little time for crime or drugs.

Talent without discipline is wasted talent. Many of our youths possess enormous potential, but without discipline, that potential often turns into frustration. Discipline means:

  • Self-control — saying “no” to peer pressure, drugs, and violence.
  • Consistency — training even when no one is watching.
  • Respect — for rules, opponents, coaches, and oneself.

A boxer who cannot control his temper outside the ring will never become a champion inside it. A footballer who skips training will never wear the national jersey. Discipline is the bridge between potential and achievement.

In our communities, we see too many young lives derailed by drugs. The equation is clear: idleness + bad company + lack of purpose = drug abuse. Sports helps break that cycle.

Let us encourage our youths to choose the pitch over the street corner and the “jungle.” Let them choose training over idleness. Let discipline be their guide in life, just as it is in sports.

To parents, schools, and government: invest in sports facilities and mentorship programmes across our 44 Local Government Areas. Every playing field we build in Kano is a prison we may never need. Every disciplined athlete we nurture is a future leader we secure.

If we get this right, Kano, with its vibrant and youthful population, will not only win trophies at national sporting events but will also reclaim its promising young people from the grip of drug abuse and crime.

Mr. Jamilu Uba Adamu is the Officer-in-Charge of Sports, NDLEA Kano Strategic Command.

He can be reached via jameelubaadamu@yahoo.com.

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Opinion

Power belongs to Allah; Re-election is not a do-or-die affair – Gov. Yusuf

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Urges electorate to remain peaceful, prayerful, and law-abiding

 

By Lamara Garba

 

The Governor of Kano State, Alhaji Abba Kabir Yusuf, has declared that his political future, including the question of re-election in 2027, rests entirely in the hands of Almighty Allah, stressing that political power is neither a matter of life and death nor something that any individual can permanently give or take away.

 

Governor Yusuf made the remarks while addressing Kano pilgrims and Hajj officials in Makkah during a Sallah visit on Wednesday.

 

Speaking before hundreds of pilgrims, the Governor quoted verses from the Holy Qur’an, reminding the faithful that ultimate authority belongs to Allah alone, who grants power to whom He wills and withdraws it whenever He pleases.

 

According to him, while politicians and their supporters often become consumed by political calculations and permutations, true believers understand that leadership is a divine trust bestowed by Allah at His appointed time.

 

“Power belongs to Allah alone. He gives leadership to whom He wills and takes it away from whom He wills. No human being can stop what Allah has destined, and no one can impose what Allah has not ordained,” Governor Yusuf said.

 

The Governor noted that he remains completely submissive to the will of Allah regarding future political developments, including his possible re-election, insisting that his focus remains on serving the people of Kano State diligently rather than becoming distracted by political anxiety.

 

He stressed that elective office should never be viewed as a do-or-die affair, adding that public service is meaningful only when carried out with sincerity, the fear of God, and a commitment to the welfare of the people.

 

“Leadership is not a matter of life and death. What matters most is serving humanity, discharging one’s responsibilities faithfully, and leaving the rest to Allah. Whatever Allah decrees will surely come to pass,” he stated.

 

Governor Yusuf, however, urged Kano citizens to remain politically conscious and actively participate in the democratic process by ensuring that they possess valid voter cards ahead of future elections.

 

He called on those whose voter cards require renewal to do so promptly and encouraged eligible citizens who have not yet registered to take advantage of the registration exercise before it closes.

 

The Governor said voter registration remains a civic responsibility that enables citizens to exercise their constitutional right to choose leaders and contribute to the growth and development of society.

 

He also appealed to the pilgrims to continue praying for peace, unity, stability, and prosperity in Kano State and Nigeria as a whole.

 

Observers believe Governor Yusuf’s remarks reflect growing confidence within his administration following what many regard as remarkable achievements recorded over the past three years in education, healthcare, infrastructure development, agriculture, human capital development, and women and youth empowerment.

 

The Governor maintained that while political debates and speculations may continue, the final decision on who occupies positions of authority rests with Almighty Allah, whose decree cannot be altered by any human effort.

 

 

 

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