Connect with us

Opinion

Did Prophet Muhammad (SAW) Permit 100% Interest Rate? A Rejoinder

Published

on

Bello Sani Yahuza,The writer on Interest

 

By Bello Sani Yahuza

 

“He who talks on a matter out of his profession comes with surprises” – Ibn Hajar (d. 852AH/1449CE) It has never been an issue for a person to have a keen interest in any field of study. But it is an outlandish the way things are going and the way people quickly assume expertise on a subject matter that are not familiar with.

 

They instead, come up with a lot of chaos, contradictions and confusion. So, I came across an article, written by one personality called Ali Abubakar Sadiq, a journalist by profession who claims deep knowledge of the Principles of Islamic Jurisprudence where he delves into a delicate and intricate issue of Riba (interest).

Read also: NLC condemns Fuel Price increase, urges FGN to revert to old price

Sadiq alleges that the Prophet Muhammad SAW has permitted a 100% interest rate. So, instead of a solution, he brings more confusion to rather known and well define the concept of Riba in the classical juristic theories and its application in the modern banking system.

 

But, beyond this, the writer creates a world of surprises. In fact, if there is an 8th wonder of the world, I am sure his writing could be the one. I, therefore, write these lines, in order to at least address some of these surprising confusions.

 

I intend to address some technical questions regarding the subject matter. For instance, is it really the Prophet (PBUH) permitted interest? what really interest is? What and what constitutes interest (al-had)? What is the Dhabid of understanding interest? What is the effective cause of and what is the wisdom/Maqasid of prohibiting interest?

 

In sha Allah, I will address these questions along the following surprises itemized based on their importance to the subject matter:

 

  1. The Prophet SAW Accepted Interest: Beyond just surprise, it is rather dangerous to claim that the Prophet (SAW) accepted interest. It can even be sacrilegious. I never read or heard a modernist or an orientalist proclaiming that the Prophet himself accepted and transacted in interest. Had this happen, that could be contradictory, I mean how can Prophet Muhammad SAW prohibits something and practiced it. The legal maxim upholds that, “Prohibition of an issue is by default an enjoinment of its opposite”.
  2. This terminology by jurists fits this context well. Besides, the condemnation of interest in the Qur’anic verses are explicitly clear that, Allah even declare war against devourer of interest (Qur’an 2:179). In another verse He says that the devourers of interest will raise in the day of resurrection in a condition of those beaten by Satan leading him to madness (2:275). Another point is how does the writer reconcile his claim with the verse that says, …and Allah has permitted trade and forbidden interest (riba) “الراب وحرم البيع هللا وأحل .” Qur’an as a legal document and a book of guidance, has unique, distinct, and miraculous style. It is full of laws and principles with a well-defined science of interpretation, in addition to commentaries and exegeses. One cannot interpret it relying upon his weak understanding of the language. Besides, English Qur’anic translated versions like Yusuf Ali and others are not enough to make a person understands the deeper meanings of its verses with their implications. Just as one cannot interpret the constitution of the Federal Republic of Nigeria even if he is what William Shakespeare is to English literature. Only an established court of law can do that.
  3. The only Interest/Riba Prohibited is above 100% Another surprise by the writer is his claim that interest which is not more than 100% is permitted by the Noble Qur’an. The writer builds his novice interpretation of Allah’s saying: “O believers, take not doubled and redoubled interest, and fear Allah so that you may prosper.” (Qur’an 3:130). With this weak, unprecedented interpretation, the writer further exposes his unfamiliarity of what he claims to know. Going by number, how would Qur’an permit 100% interest and forbids something above it? And by volume, does one cup of wine has any difference to two cups, or does stealing ₦100 has any difference to ₦200.
  4. It does not make sense, and that is ridiculous! Simply, the verse prohibited double interest which is 100% and redouble which is more than 100%. Going by the writer’s assertion, how and where does the writer get the permission of 100%? I mean, where does that state in the verse? 3. Riba, Profit, and Gift (Ihsan) Another point the writer seems to lack knowledge of is these three concepts. All of riba, profit, and gift (Ihsan) can come as an increase in repayment, his confusion in understanding the subject matter led him to falsely assume they are the same and equal, and so he messed up with them in his writing. Citing Jabir bin ‘Abdullah’s narration in Sahih al-Bukhari, Vol. 3, No. 579, in which the Prophet repaid him the debt he owed him with an extra amount as evidence for interest.
  5. This is clear misunderstanding of the case. This is not interest, had the writer, instead of assuming knowledge, referred himself to the scholars’ interpretation of the hadith, he would have understood it. The Qur’an says: “But if they had referred it back to the Messenger or to those of authority among them, then the ones who can draw correct conclusions from it would have known about it” (Qur’an 4:83). So, interest is clearly prohibited whereas, the other two are allowed. More so, debt on its own is not, and will never be a mechanism for profit-making in Islam. The trajectories of interest, profit, and gift and how they can interchange in a transaction are dynamic.
  6. Interest is a predetermine unjustified increment which promotes exploitation of the giver upon the receiver of the loan. Giving out loan does not make the money increase. Qur’an says: “That which you give as interest to increase the people’s’ wealth increases not with Allah; but that which you give in charity, seeking the goodwill of Allah, multiplies in manifold.” (Qur’an 30: 39). Paradoxically, profit is a justified return or earning upon which all economic and financial transactions are based. While gift is an act of benevolence (Ihsan). So, in essence, giving loans stipulating an increase in the debt agreement is interest, while selling a commodity with the same increase is profit and any addition of both the two instances without stipulating any condition to it, is a gift (Ihsan). As in hadith he cited, “when he (the Prophet) repaid the loan of a camel giving two back (Muwatta Kitab al-Buyu hadith 1346),
  7. Money and Commodity A very basic knowledge of Islamic finance can help one to know that in Islamic law, there is a world of difference between money and commodity. The writer quoted out of context one tradition in Sahih Muslim of Prophet giving a better-quality camel than the original one.
  8. In Shari’ah, a side of being a recognizable unit of account and means of payment for goods and services, money, has no intrinsic value. Money is only viewed as a mechanism for facilitating trade. A ₦100 notes for instance, a side of being a legal tender in Nigeria, one can hardly draw any benefit from it, and the moment that quality preserved by law is removed it becomes nothing.

All the old paper currencies and coins after they were abolished by law of the land, they are as good as trash. But the commodity on the other hand, has intrinsic value, this means a real economic value. So, naturally one can benefit from food, cloth, shelter by eating, waring, privacy etc.

Advert

 

The implication of that from the jurisprudential perspective is that, one cannot buy and sell money on credit and add anything above the principal. Any increment is interest. The legal maxim says “any loan returns with benefit is interest”. Simply put it, Islam approves Time value in commodity transaction, but prohibits time value of money (TVM).

 

To really understand the concept of Riba in the Islamic jurisprudence, one must know the difference between money and commodity, it is one major yardstick and fantastic point of difference between Islam and the interest-based systems.

 

  1. Collateral as Riba Again, another surprise here, the writer claims that taking collateral in giving loans is also an interest. Citing another narration out of context on Prophet’s taking grain from a Jew on credit and giving him collaterally.

 

The question is how does the collateral in this contract stand as riba? Then, why the Jew had to return back the collateral when the debt was repaid?

 

A clear contradiction and confusion! Collateral is separate rule in the Islamic commercial transaction.

Let the writer refer to Qur’an 2: 282, to know the rules related to collateral.

 

  1. The Definition of Riba The writer here claims that the definition of interest is given in the Noble Qur’an when Allah says “Do not devour riba double and redouble” Qur’an 3:130. This verse does not define interest at all. Rather, it explains one scope, an aspect, and a dimension of interest. Why? because, the cultural context and the prevailing economic system in the Arabia during revelation is that, riba is well known by all and sundry.

The known maxim says: “A known matter does not need definition”. Interest is so pervasive that everybody was transacting in it. Perhaps, this is part of the wisdom of its gradual revelation and prohibition. So, let the writer refer to the gradual legislation of interest in the Qur’an.

 

  1. Riba and Mutual Consent The writer says “There is nothing in the Quran or Hadith that prohibits the pre-fixing of the rate of return, as long as it occurs with the mutual consent of the parties and doesn’t exceed 100%, since the prophet’s payment of two camels for one is 100% interest”. Another glaring misconception! When, where and how the mutual consent of the parties constitutes a source of law in Shari’ah? Or when does it make permitted what is prohibited? I need an answer to this please!

 

  1. Originality The technical aspect of the writing is another drawback of the writing. Apart from verses and hadith he cited; the writer uses most of the writings which are from the secondary sources. The writer claims ownership as if he is the original writer of the issues. He did not acknowledge his sources which some of them are just copied and paste from online internet sources such as Wikipedia and so on.

 

The arguments made by the modernists and orientalists like Muhammad Akram Khan, Timur Kuran, Muhammad Omar Faruq who use TVM, inflation, and so on to defend the banking interest.

 

Other scholars who are moved by political fatwas such as Sheikh Tantawi and other scholars from Egypt, their fatwa is controversial not accepted even in Al-Azhar.

 

Another aspect I find also, apart from modernists’ argument on interest, the writer’s claim on Jassas as the first to interpret interest as all increase, Ottoman’s dealing with interest and historical narration of legalizing interest, these and many others, are not acknowledged. Most of them are copied from Wikipedia (source – https://en.wikipedia.org/wiki/Riba#Non-orthodox_approach).

 

You can see, getting access to information source does not make a person knowledgeable of the subject matter.

 

  1. Warning My advice to the writer is to call his attention that while knowledge is never a monopoly of anybody, but it has its own standard, discipline, and decorum anybody must adhere to. And while, one will never claim to know everything, the jack of all trade will always be a master of none.

Allah The Almighty says: “You have given all of the knowledge but a little”. That is why professionalism is very important and every person should follow his own profession. Nevertheless, no one is denied the benefit of having an interest in any particular field of study.

 

But that aspect should be handled with maturity and respect of the discipline.

 

  1. Admonition, In conclusion, the entirety of religion is based on admonition (Nasihah). My first and foremost admonition to the writer is to quickly repent from alleging the Prophet of accepting riba.

 

It is a grievous sin to falsely attribute something to Allah or to His Messenger. Some scholars rank it equal with the association (shirk) or more grievous than shirk.

 

I also call him to withdraw his claim and adopt the authentic view accepted by the Muslims ummah. The Prophet says: “My nation will never unite on falsehood” You cannot fault the Ummah in its entirety but, individuals cannot be certain of their personal views.

 

 

Bello Sani Yahuza bellokano2000@gmail.com  International Islamic University, Gombak, Malaysia. 14/07/2020

Opinion

Persecution of Crimean Tatar Muslims and Russia’s Campaign Against Ukrainian Identity

Published

on

 

By Alhassan Bala

The annexation of Crimea by Russia in 2014 marked not only a violation of international law but also the beginning of a systematic campaign to undermine the cultural identity of the Crimean Peninsula’s indigenous people.

The Crimean Tatars, who had already endured one of history’s most devastating forced deportations under Joseph Stalin, now face a renewed threat as Russia continues efforts that many observers say are aimed at eroding their language, culture, and religious freedoms.

According to discussions with representatives of the Crimean Tatar community, the current situation goes beyond cultural suppression. It is, they argue, a gradual process of cultural extinction.

The Crimean Tatars have survived persecution before. In 1944, Stalin ordered the mass deportation of the entire Crimean Tatar population from their homeland to Central Asia. Packed into cattle cars and transported under inhumane conditions, nearly half of the deportees died during the journey or in the early years of exile.

It took decades for survivors and their descendants to return to Crimea and rebuild their communities following the collapse of the Soviet Union.

I recently met several Crimean Tatars, and hearing their accounts of how their grandparents endured displacement, hardship, and persecution was deeply moving.

Their stories are a reminder of the resilience of a people determined to preserve their identity despite repeated attempts to erase it.

Today, more than seventy years after Stalin’s deportations, history appears to be repeating itself in a different form. Rather than relying on mass expulsions, Russia is accused of employing more subtle methods, including institutional discrimination, restrictions on religious practice, and the gradual erosion of linguistic and cultural identity.

Language is central to the survival of any people, and critics say Russian authorities understand this well. Since the annexation, Crimean Tatar-language education has reportedly been significantly reduced.

Advert

Schools that once provided instruction in the Crimean Tatar language have been encouraged or compelled to switch to Russian. Crimean Tatar textbooks have become increasingly scarce, while educators who seek to preserve indigenous-language instruction face growing challenges.

The Ukrainian language has faced a similar decline. Prior to 2014, Ukrainian was widely taught and spoken throughout Crimea.

Today, opportunities to study both Crimean Tatar and Ukrainian have reportedly been reduced dramatically. In many cases, Crimean Tatar language instruction is limited to only a few hours per week, while Ukrainian-language education has largely disappeared from public institutions.

Critics describe this as a form of linguistic colonialism. By restricting access to education in native languages, they argue, future generations become increasingly disconnected from their cultural heritage.

Over time, languages that once flourished in Crimea risk becoming marginalized in the very homeland where they originated.

For the predominantly Muslim Crimean Tatar community, concerns extend beyond language to the practice of their faith.

Human rights organizations have documented reports of mosque raids, arrests of religious leaders, and restrictions on religious education.

The Mejlis, the representative body of the Crimean Tatar people, was banned by Russian authorities as an “extremist organization,” a move widely condemned by international observers.

Young Crimean Tatar men have faced particular scrutiny. Many have been detained and prosecuted under allegations of affiliation with Hizb ut-Tahrir, an organization that is legal in Ukraine but prohibited in Russia.

Human rights advocates have questioned the fairness of some of these prosecutions, citing concerns over evidence and due process.

Reports also indicate that religious literature has been confiscated and that Islamic educational activities have been subjected to increased restrictions.

For many Crimean Tatars, these measures reinforce a perception that maintaining their distinct religious and cultural identity has become increasingly difficult under Russian rule.

Crimean Tatar citizen journalists who document human rights abuses face heavily militarized show trials. Many are sentenced to decades in Russian penal colonies. Journalists face forced disappearances, physical violence, and raids on their homes. For example, Iryna Danylovych, a freelance reporter, was abducted by the FSB and transferred to a Russian prison.

The international community must continue to pay attention to the situation in Crimea. The Crimean Tatars survived Stalin’s attempt to destroy their nation and identity.

They rebuilt their communities from the ashes of exile and deserve the opportunity to preserve what they have fought so hard to reclaim—their language, their faith, their culture, and their homeland.

In this regard, the efforts of the Crimea Platform, an international initiative established to keep global attention focused on Crimea and the challenges faced by its people, remain important.

Through dialogue, advocacy, and international engagement, the platform continues to highlight the plight of Crimeans and the need for a peaceful and just resolution.

Alhassan Bala writes from Abuja, Nigeria.

Continue Reading

Opinion

Senator Barau: 3 Years of Meritorious Service to Humanity as DSP

Published

on

 

By Abba Anwar

As a build up to 2023 general election, Senator Barau I Jibrin, was campaigning to become a Senator for another round, in the 10th Assembly. From Kano North Senatorial District. All his campaign promises then were centered around his primary constituency.

Unknown to him, his victory would open door for him and create an opportunity, for him to become, Deputy Senate President. Alas, after the election of His Excellency Senator Godswill Akpabio, as Senate President. Jibrin was elected his Deputy.

His election as DSP, stemmed from so many considerations, of the gentleman. His credentials and his past contributions and engagements in the National Assembly, starting from being a Member of House of Representatives, when he represented Tarauni federal constituency, from Kano Central, were considered. As such his pedigree gave him, not automatic chance, but edge over others to become the DSP.

During his days as a Member of House of Representatives, when late Right Honourable Speaker Ghali Umar Na’Abba was the Speaker of the House, Jibrin was the Chairman House Committee on Appropriation. The same position he held when he became Senator. Apart from being Chairman Senate Committee on Tertiary Education Trust Fund (TETFund).

His choice or rather election as the Chairman House Committee on Appropriation, was hitherto considered and approved by the entire Honourable members, because of his credentials in the field. Not only that, he was one of the best students during his undergraduate days and postgraduate days, in his chosen area of studies. Which gave him so many inches ahead of others, then.

As Chairman Senate Committee on TETFund, the choice was made on the basis of his love for education, education and education. His genuine support for equipping people with education, at all levels, was considered at the same time. No wonder, his constituency, witnessed and are still witnessing his unmatched and unparalleled contributions to the education of his people, under Barau Jibrin Scholarship Scheme. Apart from other areas of intervention in the sector.

His service to humanity cuts across constituencies, party lines, geographical boundaries and ages, in the last three years of his leadership as Deputy Senate President. Even some parts of Nigeria, benefited from his legislative efforts. In his primary constituency, he sponsored hundreds of students for undergraduate studies in some carefully selected Nigerian universities. While dozens were selected, also after diligent screening, for their postgraduate studies outside the country.

Modern fields of study such as Software Engineering, Robotics Engineering, Artificial Intelligence, and Chemical Engineering, in which he sponsored many students, are testament to his legacy and reflect his focus on human development. He believes that education builds capacity, capability, and compatibility in life.

In the education sector he initiated and presented a Bill for the establishment of Federal Polytechnic, Kabo, that was established with 17 approved programmes in Science, Engineering and Health Sciences. He further lobbied and followed-up legislative process; which also provided infrastructure for the Polytechnic to be transformed to University of Science and Technology, Kabo.

He initiated, lobbied and followed-up for the Federal College of Education (Technical) Bichi, to Federal University of Education Bichi. The same effort was applied to the transformation of the Federal College of Education, (FCE) Kano, to Yusuf Maitama Sule Federal University of Education, Kano. He initiated and lobbied for the renaming of the University, after the name of the former Permanent Representative of Nigeria, to the United Nations, Dan Masanin Kano Yusuf Maitama Sule.

He was able to facilitate the establishment of 13 National Open University of Nigeria (NOUN) Study Centres, across all 13 Local Government Areas, of his constituency, Kano North. Also facilitated for the establishment of Federal University Dutsin-Ma 6 Satellite Campuses and four (4) more Study Centres facilitated in Gwarzo, Danbatta, Dawakin Tofa, Gabasawa local governments.

His Excellency, Deputy Senate President, constructed blocks and made renovation of many primary and secondary school in Kano North. Apart from helping teachers and students with the means of transportation to schools for teaching and learning.

Advert

Under other, varying empowerment programmes, Senator Jibrin distributed 130 vehicles to transport associations, across 13 local governments under his constituency. A total number of 1,000 motorcycles were distributed to headmasters, teachers and other residents in the rural communities.

When students benefited from 1,300 tricycles, 1,300 sewing machines, 1,300 noodle-making machines and flour to women, 1,300 deep freezers and 1,300 bicycles

Under security sector, more specifically his direct support to Nigeria Police Force, the Distinguished Senator donated One thousand (1,000) operational motorcycles. The handing over of the motorcycles took place at Bompai Police Headquarters, Kano. Of which the distribution was at 700 for Kano North Senatorial Zone and the remaining 300 for State Command Headquarters. The donation was purposely made to enhance mobility, rapid response, and reach hard-to-access areas by our Police officers.

He donated other operational vehicles to the Police Command, Bompai, among other donations of vehicles to other police formations, particularly, in Kano North. As he renovated parts of Kano State Police Headquarters. As he further constructed many police stations in different parts of the state.

Our able DSP constructed a modern Police Secondary School in Kabo, his hometown. He is not only concerned with operational vehicles and infrastructure, he is mindful of aiding his people to get recruited into the available spaces under our security system.

Hence he facilitated the recruitment of 120 security personnel as Police Cadets, Economic and Financial Crimes Commission (EFCC) officials, and Federal Fire Service officers from Kano North. After the completion of their training, he hosted them at a dinner in their honor, at Bristol Palace Hotel, Kano. As he charged them on integrity, patriotism, service to the nation and loyalty to their respective formations.

To further enhance security in the streets across his constituency, he helped in the installation of one thousand (1,000) solar-powered streetlights across Kano North, to improve nighttime patrols. As he rushed to Kano Central donating for market security, where he donated Hilux, 5 motorcycles for patrol at Farm Centre phone market.

As our Distinguished Senator believes in re-positioning of our security system and architecture, he sees reason in security infrastructure development. This informs his patriotic decision in facilitating for the establishment of
NSCDC Training College, in Gwarzo, Nigeria Police Service Commission Training Institute, in Kabo and Nigeria Immigration Service Training School, in Bichi.

Under agriculture the biggest project is the long awaited programme on maize and rice cultivation to boost food security, under Barau Initiative for Agricultural Revolution in the Northwest (BIARN), that was launched in April 2025. With the intention of the distribution of about Three Billion Naira (N3b) interest-free loan scheme for 558 young farmers across the 7 states of the North West.

As beneficiaries would get access to, ranging from One Million Naira (N1m) to Two Million Naira (N2m) up to Five Million Naira (N5m) per individual beneficiary. What is delaying the implementation of the programme is the paucity of Funds from the partner organization, Bank of Agriculture (BOA).

Under nfrastructural development, road construction and rehabilitation
specifically, he lobbied for Kano-Gwarzo-Dayi federal road among others. Other infrastructure in Gwarzo, where roads, bridge, water projects and installation of solar lights, became the order of the day, under his interventions. So also hospital construction and upgrades, in the same Gwarzo local government.

Community projects like construction and rehabilitation of Mosques, Palaces and training institutes are all over.

Under Youth and Women Empowerment for economic development, he initiated the distribution of Twenty Thousand Naira (₦20,000) only. For 10,000 less-privileged across all the 44 LGAs in the state. With Kano North taking the largest share of 6,500 beneficiaries, at 500 per LGA.

Just recently DSP launched monthly One Hundred Thousand Naira (₦100,000) only, capital support, for 1,300 beneficiaries, from the Month of February 2026 to December 2026. A year round project. A total of 18,200 beneficiaries, will benefit from the sum of Two Hundred and Eighteen Million, Two Hundred Thousand (₦218.2m) only.

Under other, varying empowerment programmes, Senator Jibrin distributed 130 vehicles to transport associations, across 13 local governments under his constituency. A total number of 1,000 motorcycles were distributed to headmasters, teachers and other residents in the rural communities.

When students benefited from 1,300 tricycles, 1,300 sewing machines, 1,300 noodle-making machines and flour to women, 1,300 deep freezers and 1,300 bicycles

Sports & Community Development are not left behind. As 150 football teams per local government benefited with Jerseys and balls. Totaling 1,950 teams across Kano North.

It is on record, as many people, especially those from Kano North, know, DSP did more than what I listed here. One piece of material cannot encapsulate all this contributions and speak out at a time. But this gentleman did a lot and is committed to step further.

Anwar writes from Kano
Sunday, 7th June, 2026

Continue Reading

Opinion

Silence Is Complicity: How Peter Obi and Kwankwaso’s Failure to Repudiate Their Supporters’ Insults Against the Sardauna Exposes the True Character of the NDC Ticket

Published

on

 

In the political culture of Northern Nigeria, there is a particular category of test that every leader seeking the region’s trust must pass, not in a debate hall, not in a policy document, and not in the carefully managed environment of a presidential campaign rally, but in the unscripted, uncontrolled, and therefore most revealing moments when something is said or done that directly offends the values, the history, and the sacred memory of the people whose confidence that leader is seeking. It is in those moments, and only in those moments, that the depth of a leader’s respect for the north is truly measurable. Not by what they say about the north in their own speeches but by what they are prepared to say in defence of the north when it is being attacked by their own supporters. By that measure, the one that counts most in the court of northern political opinion, Peter Obi and Rabiu Musa Kwankwaso have failed a test of the most fundamental and the most consequential kind. And their failure is documented, verifiable, and sitting in the public record for every northern voter to read before casting their ballot in 2027.

The facts are these. In a publicly published article on Opinion Nigeria, a verified Obi supporter responding directly to a pro-northern commentary written by Sufyan Lawal Kabo, whose article on the NDC ticket’s northern viability has been widely circulated within political commentary circles, described Sir Ahmadu Bello, the Sardauna of Sokoto and Premier of Northern Nigeria, in the following terms. The Sardauna was characterised as a Fulani aristocrat who inherited power from the jihad.

His documented concerns about Igbo political dominance were dismissed as the testament of a conqueror who feared losing his conquered territory. And the legacy of one of the most consequential, most institution-building, most educationally transformative, and most internationally respected political figures in the entire history of northern Nigeria was reduced, in a single contemptuous paragraph, to the frightened posturing of an entitled hereditary ruler defending unearned privilege.
Let those words sit for a moment before we proceed. A Fulani aristocrat who inherited power from the jihad. The testament of a conqueror who feared losing his conquered territory. These are not the words of a political opponent engaging in legitimate historical debate.

Advert

They are the words of someone who holds the Sardauna of Sokoto in contempt. Someone who regards his life’s work, the building of Ahmadu Bello University, the establishment of the Bank of the North, the creation of the Northern Regional Development Corporation, the construction of the 16,000-seat Ahmadu Bello Stadium in Kaduna, the cultivation of northern political consciousness that gave the region its voice in the first republic, as nothing more than the self-interested manoeuvring of an aristocratic class protecting inherited power. They are words that every northerner who has ever spoken the Sardauna’s name with pride, every student who has sat in the institution that bears his name, every community that has drawn on the legacy he built, and every family that traces its civic identity to the northern political tradition he helped define, has the right to hear, to evaluate, and to hold accountable.
And accountability, in a democracy, begins with leadership. When a political leader is seeking the votes of millions of people, they acquire, as an inseparable part of that solicitation, the responsibility to defend those people’s values, history, and sacred memory from disrespect, even when, and especially when, that disrespect comes from within their own political family. This is not an abstract principle invented for the purpose of this argument. It is the standard that has been applied consistently and correctly across Nigerian political history whenever leaders failed to speak up in the face of insults directed at communities they claimed to represent or to court.

It is the standard that northern voters have applied to every candidate who has ever sought their support. And it is the standard that Peter Obi and Kwankwaso have demonstrably and completely failed to meet in relation to the documented insult directed at the Sardauna of Sokoto by a verified member of their political community in a publicly accessible national publication.

Mohamed Hussaini writes from Bauchi.

Continue Reading

Trending