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Dr. Ahmad Bamba:The Lost Of An African Scholar-Jibia

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Abdussamad Ahmad Jibia

It was a Friday, specifically the seventh of January 2022 in the official salary calendar of Nigeria. Even if you are not Gregorian in your personal timings once you are a salary worker in Nigeria you cannot afford to ignore the Gregorian calendar. Even Islamic schools use it to pay their workers. Traders are always conscious of it because their sales are higher at the end of the month. Employers feel relieved when they are able to pay their staff before or on the last day of a Gregorian month. Nigerian politicians list payment of monthly salaries as one of their achievements.

But this piece is not about salary payment or the Gregorian calendar.

In one of the Whatsapp groups I belong, someone had just posted that Dr. Ahmad Bamba was dead. Dr. Ahmad Muhammad Ibrahim was, until sometime in the late 1990s, a tenure staff of the Department of Islamic Studies Bayero University Kano. After some misunderstandings with the then administration of Bayero University Kano, which he narrated when he was alive, he voluntarily withdrew his services from the university only to be to be reabsorbed, voluntarily retire and reabsorbed many years later when Prof. Abubakar Adamu Rasheed assumed the Vice Chancellorship of the University.

Before I could react to the news of Sheikh Ahmad BUK as many people called him, I must verify its correctness. In 2020, I went to the extent of calling the Deputy National Chairman of the Izala group to condole him about the death of Sheikh Abdullahi Bala Lau announced by an online newspaper and it turned out to be a fake news. Before he died, fake news reporters had once killed Alhaji Bashir Tofa, the erstwhile Presidential candidate of the defunct NRC and publisher of the first Nigerian Islamic newspaper, The Pen. Much earlier, Dr. Nnamdi Azikwe was killed many times before his death, even without social media at that time. With all these in my mind, I decided to verify, and I thought the best person to ask was my neighbor and one the most senior students of the Sheikh, Professor Ahmad Murtala. After the confirmation, I began to pray for Dr. Ahmad.

Dantata Shed Tears Over Insecurity

I do not personally know any of Dr. Ahmad’s children except for one of his daughters who is a classmate and a close friend of one of my two wives. But my wife was in Bauchi for the marriage ceremony of a cousin in her mother’s family. So she could only immediately phone. Of course, she visited Insaaf Bamba after her return. As for me, the best thing I could do was to pray. As an ordinary person, I have always avoided gatherings of people who matter in the society. Allah answers prayers from whichever location and even from ordinary people like me. So, in sha Allah we shall continue to pray for Islamic scholars like Dr. Ahmad Muhammad Ibrahim. Of course, the best way to remember a scholar is first, to practice the message he propagated and to continue to spread his teachings. The Messenger of Allah (May blessing and peace of Allah be upon him) listed a knowledge taught by a Muslim as one of the acts of virtue that continue to fetch them rewards after their death as long as the knowledge continues to be practiced.

But who is Dr. Ahmad Muhammad Ibrahim?

Baby Ahmad was born in 1940 in Kumasi, Ghana to a migrant family of Islamic scholars. Migration from Northern Nigeria to Ghana is age long and Dr. Ahmad’s family is one of those Nigerian families who migrated to join the Hausa community of Ghana. The child of Fatima and Muhammad began his early Islamic education from home and at the age of 14 he was taken to a tailor to learn the art of making clothes while still attending his Islamic lessons.

The turning point in Sheikh Ahmad’s life came with his journey to Saudi Arabia to study. I heard him confess several times that before he made it to Madina where he met world class Islamic scholars he had begun to see himself as a leading Islamic scholar. That was understandable given the environment in which Sheikh Ahmad was brought up. However, according to him when he arrived Madinah he was reduced to a beginner struggling to learn.

And he learnt well. Soon after collecting his letter of admission and registering as an undergraduate in the prestigious International Islamic University of Medina, Ahmad Bamba excelled to become one of the best students of Hadith. That was the time when the University was headed by the famous Sheikh AbdulAzeez Bn Baaz, and had lecturers like Sheikh Hammad Al-Ansariy. These are some of the best Islamic scholars of their generation and it is a pride for any student of Islam to come in contact with them even if they didn’t teach him. They directly taught Sheikh Ahmad.

Ahmad’s scholastic aptitude earned him a good degree in Hadith before he left the Prophetic city of Madina. He assumed duty as a lecturer in the well respected Department of Islamic studies of Bayero University in 1981.

For the first one decade of his sojourn in Bayero University, the people who mostly benefitted from his vast knowledge of Islam were the students of his Department. For the rest of us in other faculties of the same University, we only heard about him when we discussed with his students. This is not to say that other people did not discover him early enough. In addition to teaching at the Aminuddeen’s Da’wah Islamiyya School many people, including some influential businessmen, privately visited the Sheikh’s house for Islamic lessons.

After the death in 1992 of Sheikh Abubakar Mahmoud Gummi who served as the de facto leader of the Salafis in Nigeria, the private students of Sheikh Ahmad Bamba thought that there was the need to raise their not well-known teacher to serve as a replacement. And it worked perfectly well. The first open lessons of Hadith by the Sheikh began at a location provided by one of his students in Gandun Albasa Quarters, Kano.

The lessons in Gandun Albasa did not last long. The promoters of the Hadith lessons thought further that better results could be achieved if the lessons were moved to the University, after all Dr. Ahmad was a staff of the only University in Kano at that time. That is how Dr. Ahmad began his Hadith lessons in the Bayero University Old campus Jumuah mosque. And because the lessons were holding in BUK and Dr. Ahmad was a staff of BUK, he came to be known in many circles as Dr. Ahmad BUK.

As planned by his students and with Allah’s permission, Dr. Ahmad within the blink of an eye became the scholar everyone respected in Northern Nigeria. Many people from all over Kano state and the neighbouring Katsina and Jigawa states made special arrangements to attend his weekly lessons in Kano. Those who could not attend would not miss the cassettes. He was teaching the Nigerian public a knowledge that was hitherto restricted to the circle of select Islamic scholars. He was questioning unIslamic traditions of Sheikh-worshipping. He openly exposed disbeliefs packaged and given to Muslims as Islam. Naturally, this would not go down well with those who benefitted from the status quo; hence the many enemies of Dr. Ahmad.

Younger Sunni scholars accepted Dr. Ahmad as their leader and respected his interventions. For example, he prevailed on the Late Sheikh Ja’afar Adam to rescind his decision to impose niqab as part of the compulsory uniform for girls in Uthman bn Affan College. For those of us who attended various lessons of different Salafi scholars in Kano, we noticed that salient issues raised by Dr. Ahmad were always amplified by other scholars as a mark of respect for the late leader scholar.

Books of Hadith are categorized. The best are the collections of Bukhari and Muslim. Any hadith reported by both scholars is considered as unquestionably authentic. The next set of books are the Sunan. These are the collections of Abu Daud, Tirmidhi, Nasa’i and Ibn Majah. The six books put together are known as “The Six Collections (Al Kutubus Sitta)”. The six collections plus the collections of Imam Ahmad (Musnad), Imam Malik (Muwatta) and Imam Addarimiy (Sunan) are known as “The nine collections (Al Kutubut tis’ah)”.

In case you don’t know the level of Dr. Ahmad’s contribution, he is the only African scholar known to have read, translated and interpreted the nine collections to public.

Dr. Ahmad was charismatic. Perharps that was what made many people feared approaching him thinking that he would be too tough to deal with. They were always surprised when the Sheikh received them with smiles and an open mind.

Like the Late Sheikh Abubakar Gummi, Dr. Ahmad was generous. As donations kept coming, he kept giving. This has been attested to by people very close to him. At a point when someone spoke to him about it, he said, “keeping this one will prevent another one from coming”. This is a statement that could only be discerned by a person who understands the saying of Allah, “Whatever you spend (for Allah’s sake), Allah will provide its replacement” (Q34:39)

If your habit is to carry gossip from one point to another, Dr. Ahmad would never welcome you. His time was for teaching and learning. He encouraged productivity and urged youth to be focused until they excelled in the one thing they choose to do in life.

When some people began to question his nationality, Dr. Ahmad stated in his characteristic smile that he had a “productive nationality”. And it is so. After he temporarily withdrew his services from Bayero University in the 1990s Sheikh Ahmad accepted to teach in the Islamic University of Niamey. Soon after, his Nigerian students arranged for him to come back and continue with the work he started. There was a mild rejection, by his Nigerien students. The Nigerians had their way and our neighbours gave up when they understood that more people stood to benefit from his knowledge in Nigeria.

May Allah have mercy on His servant Ahmad Muhammad Ibrahim. May He forgive his shortcomings and admit him into the highest level of Firdaus. May Allah give this Ummah more of his kind. Amin.

Professor Abdussamad Umar Jibia is a Public affairs commentator and a University Lecturer.
14/01/2022

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Opinion

The Blending of Segmented Three Stars in Education—Abubakar Musa Umar

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Abubakar Musa Umar

Kano State is blessed with a wealth of individuals with diverse experiences, skills, and contacts across many spheres of life, including religious, cultural, and educational spaces. The likes of Dr. Sheikh Isyaku Rabiu, Sheikh Nasir Kabara, and Sheikh Jaafar Mahmoud Adam are among the few figures to mention, possessing vast Islamic knowledge appreciated worldwide. Recently, Kano State has been blessed with three educational experts with extensive knowledge of education, from its foundational levels to the peak positions of management and decision-making.

Malam Yusuf Kabir was a civil servant for 35 years, retiring in 2014 as Director of Planning, Research, and Statistics at the State Universal Basic Education Board (SUBEB) Kano. He started as a classroom teacher and later became an education secretary in different local governments. Since 2015, he has worked with development partners and achieved remarkable success with the Education Sector Support Program in Nigeria (ESSPIN), the Department for International Development (DFID), PLANE-DAI, and many others. He is currently the Executive Chairman of the State Universal Basic Education Board (SUBEB) Kano.

In the last seventeen months, Malam Yusuf has brought significant changes to basic education in the state. He initiated the first induction training for newly recruited teachers to prepare them for the job. He transformed both the staff and facilities to enhance services and improve job satisfaction.

Malam Haladu Mohammed, an international development expert, started his career as a classroom teacher and later transitioned to higher education, where he rose to the level of senior lecturer in the Department of Geography at the College of Arts, Science, and Remedial Studies (CAS), Kano. Malam Haladu created several educational programs and projects, working as a Team Lead with DFID, OTL, and, most recently, as Chief of Party at USAID Liberia. He is currently the Technical Advisor on Education Reforms to the Executive Governor of Kano State.

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Dr. Yakubu Muhammad Anas, a development expert with more than two decades of track records of accomplishment, was a classroom teacher for years, rising to the rank of Head Teacher before resigning to join development work. He has supported many programs and projects within and outside the country, working with ESSPIN, DFID, KaLMA, and Sesame Square Nigeria. He provides technical support to the Kano State Education Emergency Conference and is currently assisting the Ministry of Education and its agencies in achieving their target goals and objectives.

The three stars worked on the same projects and recorded remarkable success in their respective areas. The stars have now blended again, working with the Kano State Government to revive the education sector.

The recent appointment of Malam Haladu as Technical Advisor to the Executive Governor of Kano, the transformation of basic education under the leadership of Malam Yusuf Kabir, and the technical support provided by Dr. Yakubu Anas to the Ministry of Education and its agencies testify to the government’s commitment to real educational reforms.

Education is currently in the hands of experts whose experience and contributions to the development of education are recognized and appreciated worldwide.

May Almighty Allah (SWT) grant them the wisdom to devise solutions to existing challenges and transform education in Kano State.

Long Live, Kano State

Abubakar Musa Umar is an educationist and a development expert writes this from Kano

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Opinion

Wearing the Turban, Bearing the Burden: The Enormous Task Before the New Galadiman Kano

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The promotion of Wamban Kano Munir Sanusi as Galadiman Kano today, May 2, 2025, marks an important moment in the history of Kano’s sarauta institution. More than a ceremonial installment, it is the continuation of a title whose symbolic and administrative significance has long anchored the cohesion of Kano; first as a kingdom, and since the nineteenth century, as an emirate. This moment is charged with expectation, arriving at a time Kano Emirate is caught in a vortex of political contestation, juridical uncertainty, and generational transition. It will be the day a man who is both brother and foster son to a former Galadima, and son-in-law to another, assumes such an important office.

The title of Galadima, derived from the Kanuri galdi-ma, meaning “chief of the western front,” emerged during the administrative reforms of Kano’s second Hausa ruler, Sarki Warisi dan Bagauda, in the 11th century. Over time, it evolved into one of the most powerful and most senior princely offices across Hausa land. Until Emir Abdullahi Maje Karofi (1855-1882) appointed his son Yusufu as Galadima, the title had traditionally been reserved for the king’s/emir’s uncle, eldest brother or closest male kin: typically someone older and therefore unlikely to succeed to the throne.

Elsewhere, I have argued that Maje Karofi’s deviation from this established custom was one of the remote causes of the Kano Civil War of 1893. In essence, the appointment of a son to such a crucial position, naturally altered the institutional role of the Galadima, who historically functioned as a check on the emir’s authority. This explains Maje Karofi’s decision to depose his brother Abdulkadir, for expressing growing concern over certain decisions and practices at court the latter deemed inappropriate.

As demonstrated by the reigns of Galadiman Kano Daudu, Atuma, and the Fulani-era Galadimas Maje Karofi and Tijjani Hashim, the office has often wielded influence that paralleled or even eclipsed that of the king/emir. Until the 19th century, titles like Dan Ruwatan Kano were accorded to the kinsman or son of the galadima, while Dan Darman Kano was reserved for his cognatic kinsman. Traditionally, the Galadima served as vizier, head of civil administration, and head of his own mini-palace, independent of the Emir’s court. Court praise-singers aptly describe bearers of the title as Daudu rakumin Kano, the camel that bears the city’s burden; Daudu gatan birni, the protector of the city; and Rumfa sha shirgi, the palace’s dust heap where disputes are deposited and resolved. In recent times, no one embodied such praise and fuction as the late Galadiman Kano Tijjani Hashim.

Widely regarded as the archetype of the modern Galadima, Tijjani Hashim redefined the office in an era when the sarauta was stripped of formal political power. He transformed it into a bastion of accessible influence, strategic mediation, and public service. His residence functioned as a daily court of appeals, open to aristocrats, commoners, and royal slaves alike. He was the man to whom a poor student could turn for a scholarship, a merchant for capital, a civil servant for promotion, a politician for sponsorship, and a broken family for reconciliation.

Tijjani Hashim died in 2014 and was succeeded by the charismatic Abbas Sanusi, whose reign as Galadima was cut short by a protracted illness. Abbas Sanusi was a disciplined and astute administrator, widely respected for his command of the emirate’s bureaucratic machinery. Yet his tenure was constrained by declining health, which limited his capacity to perform some of Galadima’s traditional roles, particularly inter-familial diplomacy. It is from Abbas Sanusi that the title now transitions to his younger brother, Alhaji Munir Sanusi, marking a rare case of intergenerational and intra-familial continuity, even by the standards of Kano’s dynastic politics. Their relationship was not merely fraternal, it was paternal. Abbas raised Munir from infancy, shaping his worldview and instilling in him the refined fadanci he has mastered and discreetly used to his advantage. Adding further symbolic weight is the fact that Munir is married to Hajiya Mariya Tijjani Hashim, daughter of the very man whose name has become synonymous with the Galadima title in recent memory. Thus, the new Galadima stands at the confluence of two great legacies—bound by blood to Abbas, and by marriage to Tijjani.

Born on January 12, 1962, Munir Sanusi Bayero was the last son of Emir Sir Muhammad Sanusi I to be born in the Kano palace. Raised by his late brother, Galadima Abbas Sanusi, he later married his second cousin, Hajiya Mariya, a union that has continued to epitomize royal love and companionship. Alhaji Munir Sanusi received his primary education at Gidan Makama Primary School, and his secondary education at Government Secondary School Dambatta from 1976 to 1981. He later obtained a degree in Mechanical Engineering from the Indian Institute of Technology in New Delhi.

Galadima Munir Sanusi’s career commenced in the Kano State Ministry of Social Welfare, Youth, and Sports, where he served as a Transport Officer from 1989 to 1991. He later joined Daula Enterprises Co. Ltd, Kano, from 1991 to 1993. He currently sits on the board of several companies, including Tri-C3 and Unique Leather Finishing Co. Ltd, the second-largest exporter of leather in West Africa.

In 2014, the Emir of Kano Khalifa Muhammad Sanusi II appointed him as Dan Majen Kano and pioneer Chief of Staff to the Emir in Kano Emirate, He was elevated to the position of Danburam Kano in 2016 and Wamban Kano and district head of Bichi in 2024. Today, he assumes the prestigious title of Galadiman Kano.

Galadima Munir’s loyalty to Emir Muhammadu Sanusi II has earned him considerable admiration within and beyond Kano. When the Emir was deposed in March 2020 and exiled to Loko in Nasarawa State, Munir not only followed him into banishment but remained by his side through Lagos and back to Kano. Now that the Emir has rewarded that loyalty with the emirate’s highest princely office, Munir faces a challenge no less noble than the title he inherits.

For one, loyalty is only one pillar of what I call, “the burdens of the Galadima”. The office demands generosity, accessibility, discretion, and the ability to shoulder the hopes of a people whose faith in the sarauta system is repeatedly tested. Here lies the Galadima’s greatest trial. Like his predecessors, he must cultivate a public image as a patron of the weak, a reconciler of royal, noble amd common feuds, and a figure of last resort to both the high and the low. He must embody _rumfa sha shirgi_ in practice: bearing the burdens of others, not just out of obligation, but with discernment, sincerity, and grace. His word must be his bond, for _zancen Galadima kamar zancen Sarki ne_: the word of the Galadima is expected to be final, unwavering, and free of bitterness.

The task becomes all the more urgent against the backdrop of Kano’s current emirship crisis. While Emir Muhammadu Sanusi II’s return has been celebrated in many quarters, it remains the subject of intense legal and political contestation. In this precarious climate, the Galadima must go beyond ceremonial visibility. He must be the Emirate’s anchor, bridging palace factions and translating the noble project of restoring the sarauta back to its sense to the wider public. Galadima Munir’s early efforts at reconciling estranged branches of the royal family and diffusing internal tensions suggest a promising political instinct. But history demands more than instinct; it demands an ethic of honor and sustained human investment.

To become Galadiman Kano today is not merely to wear a turban. It is to accept a lifetime project of prioritizing the interest of the Sarauta and the talakawa over one’s. It is knowing that one’s home inevitably becomes a revolving court and one’s influence becomes public trust. Any failure to wield it generously, the memory of that failure will linger far longer than any quiet success.

Alhaji Munir Sanusi ascends the title of Galadima with the wind of history at his back and the shadows of giants before him. He is son and brother to a Galadima, and son-in-law to the most revered of them. If he can merge these legacies with his quiet resolve and proven loyalty, he may yet restore the Galadima as the most vital conduit between the emirate and its people.

As the title awaits its meaning, Kano welcomes its new Galadima.

Allah ya kama, Raba musu rana da hazo

Allah ya taya riko, Daudu kwatangwalon giye.

Allah ya taimaki, tomo jiniyar gari

Huzaifa Dokaji writes from New York and can be reached via huzaifadokaji@gmail.com

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Opinion

Open Letter to the Group Chief Executive Officer, Nigerian National Petroleum Company Limited (NNPCL)

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By Kehinde Moshood

Dear Group Chief Executive Officer, Mr Bashir Bayo

I write to you in light of the ongoing investigation into our nation’s refineries, calling for immediate action to ensure transparency and accountability within the Nigerian National Petroleum Company Limited (NNPCL). It is imperative that the Chief Financial Officer, Adedapo Segun, be suspended pending the outcome of this investigation.

The scandal surrounding the refineries was perpetrated during his time as …was perpetrated during his time/ tenure as GGM Treasury and also involved as EVP Downstream. This raises serious concerns about his potential involvement or oversight regarding financial operations at the time. Suspending him while the investigation is ongoing will not only safeguard its integrity but also demonstrate your administration’s commitment to justice and fairness.

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Should he be cleared of any wrongdoing after a thorough and independent review, he may be recalled. However, allowing him to remain in office while the investigation is underway undermines the credibility of the process and may hinder efforts to achieve genuine accountability.

Suspending those responsible for financial control is a necessary step toward achieving meaningful reform. Without holding key financial officers accountable, we risk perpetuating a system where those entrusted with financial oversight escape scrutiny, making true reform unattainable.

One critical question remains:Why has Adedapo Segun been spared? Is it because he was appointed during the tenure of Emmanuel Ibe Kachikwu? If the new leadership is truly committed to transparency, this question must be addressed without hesitation.

Suspending Dapo Segun would send a strong message that your administration will not tolerate any form of impropriety. The new Group Chief Executive Officer has made commitments to transparency, yet allowing an individual allegedly linked to the scandal to remain in office contradicts that mission.

This is an opportunity to reinforce public trust in the NNPCL. Taking the necessary steps now will ensure that the Nigerian people see real commitment to fairness and accountability under your leadership.

I trust you will take the bold and necessary action required at this time.

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