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Paradigmatic Shift in Literary Ignorance: Ajami on Naira Reloaded-Adamu

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Professor Abdallah Uba Adamu

Paradigmatic Shift in Literary Ignorance: Ajami on Naira Reloaded-Adamu

Abdallah Uba Adamu

As we enter into ‘will they, will they not’ mode of uncertainty typical of Nigerian public culture about the change of Nigerian higher currency denominations announced by the Central Bank of Nigeria (CBN) on 25th October 2022, my mind went back to an article I wrote on 16th April 2007. This was in the wake of the removal of “Arabic inscriptions” on the Nigerian currency (the Naira) on 28th February 2007 in the new currency notes that removed the Ajami (Hausa written in Arabic script) writing that indicated the denomination of the respective currency note and replaced with the Latin alphabet. This is a ‘remix’ of that posting on the then popular platforms of Blogspot. Mine was called Nishadin Hululu (Hausa Popular Culture).

The full historical overview of how the Arabic “script” came to become part of essentially northern Nigerian Muslim Hausa educational package is given in Manuscript Learnability and Indigenous Knowledge for Development – Hausa Ajami in Historical Context. A version is available at https://bit.ly/3zoi7XN.

I rarely bother to visit Nigerian “Naija” websites on the web or any other group of politically motivated Nigerians. I know what I will find — the usual vituperative tirade against northern Nigerians, Muslims, Hausa, ad nauseum. Southern Nigerians have three fundamental articles in their crusade against northern Nigeria: Islamic fanaticism, conservative feudalism and their weird perception of “born to rule” syndrome apparently held by the ‘northerners’. No matter how many groups of Nigerians you interact with, these three form the main focus of the divide in Nigeria. They are the main reasons why Nigerian “unity” is virtually impossible.

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I doubt if there is any other group of Africans who hang out their ethnic dirty laundry like Nigerians. I accept, for the most part such ranting is probably not personal; they are basically religious – the Christian versus Muslim divide, rather than any feeling of superiority of one ethnic group over the other. Any such feelings of superiority are part of a religious template that sees acquisition of education as the central criteria for judging the value of a whole people. Thus education, not religion, is the central fulcrum around which the Nigerian nation wobbles.

Southern Nigerian acquired education through Christian Missionary activities from about 1849. Such education became the mainstay of acquiring Westernized modernity. Inevitably Western education brought by Christian missionaries to Nigeria became equated with Western Christian values. For the most part, Christian southern Nigerians are happy with this because it makes them “civilized” — in the absence of any cherished antecedent cultural values. Thus, any other worldview is considered barbaric.

Northern Nigerians, specifically the Hausa and the Kanuri acquired education through conversion to Islam since 1250 and in Kanuri kingdom, even earlier. The constant eddy of scholars from north African learning centers throughout 14th to 17th centuries ensured a sustained scholastic tradition in Muslim northern Nigeria. Muslim northern Nigerians therefore had a longer exposure to the concept of formalized learning and literacy than southern Nigerians. A universal basic education was indeed introduced around 1464 in the city of Kano when new methods of indigenizing the Arabic script to Hausa phonology were created. This led to the creation of a novel way of writing out Hausa language in a script the young scholars will understand. It is this method of indigenizing Arabic script to Hausa language that became “ajami”. It became one of the main ways of educating young pupils in northern Nigeria. Do you remember all those “Almajirai” you see in northern Nigerian cities? Well, most are fluent in ajami writing. Currently, the most prominent modern Hausa political singer (though not the most talented or likeable), Dauda “Rarara” Adamu Kahutu, has an extensive catalogue of his songs all written Ajami which he reads as he records in the studio.

Ajami, therefore, is any literacy strategy in which any language is written in Arabic. Over 50 languages are currently written in the script. Let us look at the parallel sphere. If any African language is written in Latin characters, it can be called Ajami. Ajami is not Islamic; any more than Latin alphabets are Christian.

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However, in a new era of reform, the Central Bank of Nigeria (CBN) decided to remove the “Arabic” script from the Nigerian currency in new currency notes launched on 28th February 2007. The removal of ajami script on the Nigerian currency reflected the deep-rooted religious divide that is Nigeria, because the Arabic script was seen as religious – and Nigeria is considered a secular country. This equates Arabic with Islam – ignoring the huge number of Arab Christians that exist throughout the Middle East.

The logic of the removal of the what the Nigerian economic establishment call “Arabic inscription” on the Nigerian currency given by the Nigerian Government was premised on using a Latin inscription that is available to all Nigerians (even if in mutually exclusive languages), rather than an exclusive script tied down to a particular religious culture. According to the then Governor of CBN, Professor Chukwuma Soludo during a sensitization visit to the Sultan of Sokoto,

“I will also like to inform you that the removal of the Arabic inscription on the notes is not targeted at any group or religion but rather to promote our language and cultural heritage…As you can see, Naira is the symbol of our nationalism and our pride. It is pertinent to let you understand that Arabic is not one of our national languages and it was inscribed on the notes forty years ago because the majority of people then, can read it in the northern part of the country to the detriment of their counterparts in the South (ThisDay, 16th February 2007, posted to the web 19th February 2007 at https://bit.ly/3TQ4FEw.

Similarly, the CBN issued a rebuttal to the controversies by stating that the “de-ajamization” was to “conform (to) Section 55 of the 1999 Constitution, which recognises four languages, English, Hausa, Ibo and Yoruba as medium of conducting government businesses.” After all, as they claimed, after forty years of Western education, most people in Nigeria should be able to recognize the Roman inscriptions. This, we believe, can strengthen our unity by ensuring equity and fairness. Indeed, the replacement was done in national interest and the desire to comply with the Constitution of the country.”

But how can national unity be attained when still a large proportion of the country is marginalized? To prevent this marginalization, the British colonial administration introduced the Ajami letters on the first Nigerian modernized currencies, well aware of the large gap in education – and therefore ability to read and understand Latin characters on the country’s currency notes. An example was the £1 note.

“Fam daya” was prominently written to enable those literate in Ajami, but not Latin alphabet to identify the currency.

It is interesting that a main argument was that the presence of ajami on Nigerian currency was seen to the “detrimental” to southern Nigerians (who presumably do not understand it) – yet the inclusion of Latin alphabet is not seen as detrimental to non-Roman literate northern Nigerians (especially non-Muslim Hausa, who presumably do not understand it). In this warped logic, it is therefore easier to alienate Muslim Hausa northern Nigerians than southern Nigerians, especially since a Christian was the President of the country (and a Christian Governor of the Central Bank facilitated the alienation). Of course, when a Muslim becomes the President, the arguments might be revisited – and reversed; which another subsequent Christian president will also revisit, and so on endlessly. Farooq Kperogi actually imagined a nightmare scenario that might come out of this in 2022 at https://bit.ly/3TOt2T1.

The inclusion of the script on the Nigerian currency by the British colonial administration was an acknowledgement of the rich literary heritage of a vast number of people in Nigeria who could not read the Latin script– and not a strategy to impose Islam on anyone in Nigeria. Certainly, the British colonial administration had no reason to propagate Islam. Yet on the currencies circulated by the same administration the “Arabic inscription” was conspicuously present. This was maintained subsequently until 2007, when the despised Arabic inscription was removed and replaced with the much-loved Latin ‘inscription’. An example with ₦50 illustrates this.

The ₦50 with the ‘Arabic inscription’ of Ajami merely indicating that it is fifty naira in Hausa. In the redesigned ₦50, the Roman name for the Hausa was ‘naira hamsin’ instead of the Ajamized ‘hamsin’ in the old note. Yet, ‘hamsin’ means fifty in Arabic! So, like it or not, Arabic still remains on the naira. To get rid of it, you have to get rid of the Hausa language entirely, since about almost 45% of Hausa words are based on Arabic language.

Further, other multicultural countries do pay such homage to multiple literacies in their currency notes. The Indian currency, for instance, has 15 language scripts, including Urdu (ajami) – despite Arabic not being part of its national languages.

And while not explicitly stated, the links made by the Nigerian economic establishment with Arabic to Islam seems to be part of a move to “de-Islamize” Nigeria – scoring a cheap point particularly in the way most northern Nigerian States re-introduced Islamic Shari’a in their governance from 1999 led by Zamfara State, and the earlier issue of Nigeria’s membership of the Organization of Islamic Countries (OIC) in January 1986, which the Nigerian Christian (as well as Marxist Muslim) groups were against.

We look forward to the new currency notes in December 2022.

Professor Abdallah Uba Adamu is a dual Professor of Education Science and Cultural Communication

Opinion

Nusuk Policy and the New Face of Hajj: How Saudi Arabia is Restoring Order, Safety and Spiritual Comfort in the Holy Cities

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By: Lamara Garba

For decades, the annual Hajj pilgrimage has remained one of the largest religious gatherings on earth, attracting millions of Muslims from every continent to the holy cities of Makkah and Madina in the Kingdom of Saudi Arabia. While the pilgrimage is spiritually uplifting, it has also historically come with enormous logistical challenges, including overcrowding, congestion, heat-related emergencies, and at times tragic stampedes within the holy sites.

But this year’s Hajj exercise has introduced a different reality — one defined by orderliness, effective crowd management, improved security, and a smoother spiritual experience for pilgrims. At the center of this transformation is the introduction of the Nusuk policy by the Saudi authorities, a digital regulatory framework that has significantly reduced illegal participation in Hajj and restored sanity to the holy sites.

The policy, introduced through the Nusuk digital application, ensures that only duly registered and approved pilgrims are granted access to the sacred rituals and locations associated with Hajj. From visa processing to accommodation, transportation, identification, and access to the holy sites, every pilgrim must now be fully captured within the Nusuk system.

Anyone not registered on the platform is automatically denied access to key locations including the Grand Mosque in Makkah, the Prophet’s Mosque in Madina, Mina, Muzdalifah, and Arafat.

This decisive policy appears to have achieved what many observers once considered impossible — a massive reduction in overcrowding during Hajj.

For years, one of the major concerns during Hajj was the infiltration of undocumented pilgrims, especially illegal immigrants and unregistered worshippers from neighboring countries and parts of Africa. Many entered the holy cities without official Hajj permits, thereby overstretching facilities and contributing heavily to congestion around the sacred sites.

The situation often made movement difficult for genuine pilgrims who had spent huge sums of money to perform the religious obligation through approved channels.

However, this year, the story is remarkably different.

Our correspondent, who is currently participating in the pilgrimage, observed a calmer and more organized atmosphere both in Madinatul Munawwara and within the precincts of the Grand Mosque of Ka’aba.

Unlike previous years when worshippers struggled through human traffic for hours before getting access to prayer spaces or performing Tawaf around the Holy Ka’aba, pilgrims now experience relative ease in conducting their acts of worship.

In what would have seemed unimaginable in the past, this reporter was able to complete the Tawaf — the circumambulation around the Ka’aba — within just 30 minutes due to reduced congestion and improved movement coordination by Saudi officials.

The atmosphere around the Mataf area was notably less chaotic. Pilgrims moved with greater comfort, fewer physical struggles, and better concentration during prayers and supplications.

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Many pilgrims who spoke with our correspondent expressed satisfaction over the new arrangements, describing the Nusuk policy as a timely intervention that has enhanced both safety and spirituality during Hajj.

A pilgrim from Kano State, Alhaji Musa Abdullahi, said the difference between this year and previous pilgrimages was “clear and undeniable.”

“In the past, people pushed one another because of overcrowding. Sometimes elderly pilgrims suffered greatly. But this year, movement is easier and security personnel are more effective because they know exactly who is authorized to be here,” he explained.

Another Nigerian pilgrim, Hajiya Zainab Suleiman, described her experience in Madina as peaceful and spiritually fulfilling.

“You can now enter the mosque, pray peacefully and leave without unnecessary pressure. Before now, some people spent hours struggling just to find space. The Nusuk arrangement has brought discipline,” she stated.

A pilgrim from Ghana, Ibrahim Mustapha, also commended the Saudi authorities for what he called a “technology-driven success.”

“The authorities deserve appreciation. This system has reduced illegal entries and helped genuine pilgrims enjoy their worship. You can feel the difference immediately you arrive,” he noted.

Beyond comfort, the policy is also being viewed as a major safety achievement.

Hajj history has witnessed several unfortunate incidents linked to overcrowding and uncontrolled human movement. Managing millions of pilgrims within confined spaces under extreme temperatures has always remained a daunting responsibility for Saudi authorities.

But by tightening access through digital verification and restricting movement only to registered pilgrims, the Kingdom appears to have significantly minimized the risks associated with uncontrolled crowds.

Security personnel stationed across the holy sites now rely heavily on electronic verification systems linked to the Nusuk application. Pilgrims without valid permits are quickly identified and prevented from accessing sensitive areas.

The policy has equally improved transportation coordination, accommodation management, feeding arrangements, and emergency response services.

Observers believe the new system represents a major shift in how modern Hajj administration will be conducted in the future.

Saudi Arabia has in recent years invested heavily in digital technology, smart crowd-control systems, artificial intelligence, surveillance networks, and infrastructure expansion aimed at improving the pilgrimage experience.

The Nusuk initiative appears to be another major milestone in that direction.

Despite initial concerns in some quarters that the strict regulations could inconvenience intending pilgrims, many now believe the long-term benefits outweigh the challenges.

Religious scholars and Hajj administrators argue that preserving human life and ensuring pilgrims perform their religious obligations safely should remain the top priority.

Indeed, for many pilgrims, the reduced crowd this year has brought back the true essence of worship — devotion, reflection, patience, and spiritual connection without the constant fear of suffocation or physical struggle.

Inside the Grand Mosque, worshippers now spend more time in contemplation rather than battling human congestion. Elderly pilgrims and women especially appear to benefit from the calmer environment.

At Mina and Arafat, where overcrowding traditionally reaches alarming levels during peak Hajj periods, officials have also maintained tighter control of movement using the Nusuk verification process.

Many pilgrims interviewed described the exercise as one of the smoothest Hajj operations witnessed in recent years.

While no system is entirely perfect, the Saudi authorities appear to have demonstrated that effective technology, strict enforcement, and proper planning can substantially improve one of the world’s largest annual religious gatherings.

As millions of Muslims continue to arrive for the sacred rites, one message is becoming increasingly clear: the era of uncontrolled and illegal Hajj participation may gradually be coming to an end.

And for genuine pilgrims seeking spiritual fulfillment in peace, safety and dignity, that may be one of the most important developments in modern Hajj administration.

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Opinion

Professor Adamu Abubakar Gwarzo: The Young African Visionary Redefining Education, Innovation and Human Development Across Continents

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By Musa Abdullahi Sufi

In an era where Africa continues to search for transformational leaders capable of bridging the gaps between education, innovation, entrepreneurship and humanitarian development, one name is increasingly standing out across the continent and beyond — Professor Adamu Abubakar Gwarzo.

From Northern Nigeria to the global academic landscape, Professor Gwarzo has emerged as a symbol of visionary leadership, educational transformation and youth-driven development. His story is not merely one of personal success; it is a remarkable movement dedicated to empowering humanity through knowledge, innovation, research, healthcare support, youth empowerment and international collaboration.

At a relatively young age, Professor Gwarzo has achieved what many institutions and governments struggle to accomplish within decades. His rapidly expanding educational, humanitarian and developmental footprints have positioned him among the most influential education reformers and social impact leaders in contemporary Africa.

Building a Pan-African Educational Revolution

The rise of Professor Gwarzo reflects the growing emergence of African-led solutions to African challenges. Through the establishment and expansion of globally oriented universities and academic institutions, he has created opportunities for thousands of students from diverse nationalities, cultures and socioeconomic backgrounds.

Among the institutions linked to his transformational vision is Maryam Abacha American University of Nigeria, an institution that has rapidly gained attention for promoting international standards in higher education, innovation, research and multicultural learning. The university has become a meeting point for students from across Africa and other parts of the world.

What distinguishes Professor Gwarzo’s educational philosophy is his emphasis on practical knowledge, global competitiveness, entrepreneurship and moral development. Rather than producing graduates who merely seek employment, his institutions encourage innovation, leadership and problem-solving capabilities that respond directly to modern societal challenges.

His educational investments extend beyond classrooms. They include scholarships for underprivileged students, support for female education, and promoting science and technology.

Others include youth leadership development, research partnerships, international academic collaborations and community-based development initiatives. In many ways, his work reflects the educational renaissance Africa urgently needs.

A Vision Beyond Profit

Unlike many private educational ventures driven primarily by commercial interests, Professor Gwarzo’s initiatives consistently demonstrate a deeper humanitarian philosophy. His interventions in healthcare, youth empowerment, women development and humanitarian support reveal a leadership model centered on societal transformation.

Through the Adamu Abubakar Gwarzo Foundation, countless lives have reportedly benefited from educational support, healthcare interventions, water and sanitation initiatives, climate-related advocacy and empowerment programs.

His development model aligns strongly with several global development priorities, including, quality education, gender Equality, poverty reduction, youth empowerment
* Innovation and Infrastructure, good Health and Well-being and Sustainable Development Goals (SDGs)

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At a time when many African youths face unemployment, migration pressures and limited educational opportunities, Professor Gwarzo’s institutions and initiatives are creating pathways of hope and opportunity.

Why Professor Gwarzo Deserves Global Recognition

The growing calls for Professor Gwarzo to receive international recognition, including potential consideration in global record and achievement platforms such as Guinness World Records, are not without merit.

Several factors strengthen such arguments. Among them listed below;

1. Extraordinary Educational Expansion at a Young Age

Professor Gwarzo represents one of the youngest African educational entrepreneurs to establish and support multiple internationally recognized academic institutions with rapidly expanding continental influence.

The scale, speed and societal impact of these accomplishments are rare within Africa’s educational sector.

2. Cross-Continental Academic Influence

His educational and institutional collaborations continue to connect Africa with global academic communities through research partnerships, exchange programs and international learning opportunities.

This has significantly contributed to improving Africa’s visibility within global education networks.

3. Massive Human Capital Development

Thousands of students, researchers, professionals and young innovators have benefited directly and indirectly from his investments in education and development.

The long-term impact of such human capital development may continue shaping societies for generations.

4. Combining Education With Humanitarian Impact

Very few academic entrepreneurs successfully integrate education, philanthropy, healthcare advocacy, youth empowerment and innovation ecosystems simultaneously at such scale.

Professor Gwarzo’s multidimensional approach distinguishes him from conventional educational investors.

5. Promoting Africa’s Positive Global Image

At a time when global narratives about Africa often focus on conflict, poverty and instability, Professor Gwarzo’s achievements project a different story — one of innovation, excellence, resilience and transformational leadership.

His institutions are helping position Africa as a center for intellectual growth and global competitiveness.

Inspiring a New Generation of African Youths

Perhaps the most powerful aspect of Professor Gwarzo’s story is the inspiration it provides to millions of young Africans.

His journey demonstrates that young Africans can build world-class institutions, v can overcome limitations, education remains the greatest investment, philanthropy and entrepreneurship can coexist and Africa can produce globally respected innovators and reformers.

In many developing societies, youths are often discouraged by economic hardship, political instability and limited opportunities. Yet Professor Gwarzo’s achievements offer a compelling counter-narrative: that transformational leadership is possible even within challenging environments.

His rise also challenges African elites, policymakers and private sector leaders to invest more aggressively in education, research, innovation and youth development.

The Future of African Transformation

Africa’s future will depend heavily on visionary individuals capable of transforming ideas into institutions and institutions into societal impact.

Professor Adamu Abubakar Gwarzo’s expanding legacy suggests that he belongs to a new generation of African builders whose influence may extend far beyond national borders.

As global conversations increasingly focus on sustainable development, knowledge economies and youth empowerment, leaders like Professor Gwarzo may become central figures in redefining Africa’s future trajectory.

His work represents more than personal accomplishment; it reflects a broader movement toward African self-reliance, intellectual advancement and transformational development.

If sustained and expanded, his vision may continue producing ripple effects across education, innovation, healthcare and human development for decades to come.

And in the history of modern African transformation, his name may well stand among those who chose not merely to succeed personally — but to build systems capable of uplifting humanity itself.

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Opinion

Amnesty International Report and My Questions to Them

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– Sufyan Lawal Kabo

sefjamil3@gmail.com

 

The recent condemnation issued by Amnesty International against the Kano State Government over the alleged killing of five persons during activities surrounding the swearing in of the new Deputy Governor has continued to raise serious concerns among many observers in Kano.

 

While every responsible citizen condemns violence and the loss of innocent lives, many are asking whether Amnesty International acted professionally and fairly before rushing to issue a strong public accusation against the government of Kano State.

 

Amnesty International, can a government that has invested heavily in ending political thuggery and street violence genuinely be accused of sponsoring the same violence it is fighting to eliminate?

 

Would a government that established the Safe Corridor Kano Model, profiled thousands of repentant youths, and committed over six hundred million naira for rehabilitation, empowerment and reintegration of former thugs suddenly turn around to encourage killings and chaos?

 

Can Amnesty International deny the fact that Kano has battled political thuggery and Yan Daba violence for decades, long before the present administration came into office? And among previous administrations, which government confronted the problem more directly than the administration of Governor Abba Kabir Yusuf?

 

What political benefit would any serious government gain from encouraging violence against citizens at a time it is working to secure public trust ahead of future elections?

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Before issuing its condemnation, did Amnesty International contact the Kano State Government, the Police, DSS, Civil Defence, or any recognised security agency in Kano to verify the allegation properly? Or has social media content now become sufficient evidence for an international organisation claiming credibility and neutrality?

 

How did Amnesty International arrive at such a sensitive conclusion without presenting verifiable evidence to the public? And how sure are the people of Kano that those supplying information to the organisation are not politically biased individuals determined to damage the image of the present administration?

 

Is it professional for a respected international body to release emotionally charged reports involving deaths and violence without balanced investigation, fair hearing, or proper engagement with relevant authorities?

 

Can Amnesty International also deny the visible security efforts of the Kano State Government under Governor Abba Kabir Yusuf, including stronger collaboration with security agencies, community security initiatives, deployment of operational support, and consistent public warnings against political violence and hooliganism?

 

If the government’s objective was violence, why would it continue investing public resources into youth rehabilitation, anti thuggery programmes and community peace initiatives?

 

The truth remains that Kano State Government has already condemned every act of violence connected to the incident and security agencies are reportedly investigating the matter. The government has also maintained its commitment to bringing perpetrators to justice according to law.

 

Amnesty International must therefore understand that careless or poorly verified reports on sensitive matters can create unnecessary tension, damage public confidence and unfairly malign governments making visible efforts to solve difficult social problems.

Kano deserves fairness. The people deserve peace. And organisations claiming international credibility must uphold professionalism, objectivity and thorough investigation before issuing reports capable of inflaming public emotions and damaging institutional reputations.

 

Sefjamil writes from Abuja

 

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