₦airaland Forum

*Kwara Must Change's Report on Constituency Empowerment Project facilitated by Senator Ibrahim Yahaya Oloriegbe*

On 18th September, 2020, Kwara Must Change witnessed the execution of a constituency empowerment project by Distinguished Senator Ibrahim Oloriegbe in Warrah-Oja, Ilorin West Local Government, which involved the distribution of commercial quantity worth of cassava and some day old birds with 8weeks feed to beneficiaries his senatorial district.

An Invitation to participate in the program was extended to Kwara Must Change as one of the groups to observe the event, which included gari processing empowerment with cassava empowerment to local community, training and presentation of certificate and support for the beneficiaries.

In our bid to support all efforts geared towards bringing dividends of democracy to the door steps of the people, especially those at the local level, Kwara Must Change participated in the programme.


*What the project was about*

The project was an empowerment project, which is considered as community, social and empowerment support to beneficiaries at the local level. We are of the view that, while elites in the society might not find such project worthy or understand the implication on the socioeconomic situation of the people, it is important to state that the people at the local level are in the best position to explain how much this means to them. Like other social intervention programs of both state and federal government, this is another one, which will strengthen economic capacity and human capital index of people at the community level.

Although, Senator Yahaya Oloriegbe didn't explained the source of the project or where the funding came from, Kwara Must Change understands that the project was part of the Federal Government funded Zonal Intervention Project (ZIP) to support local communities through their elected representative at the Federal level.

Zonal Intervention Project is a federal government program with defined objectives and domiciled under specific Ministries, Agencies and Department of government, and facilitated by federal lawmakers as constituency projects.

In Kwara State, all federal lawmakers have specific Zonal Intervention Projects facilitated to their various constituencies amongst which include, Training of Youths in Industrial Peace in Asa with budgetary provision of N13million, Empowerment of women and skills acquisition in Ilorin south with budgetary provision of N78million, Training of Youth and Empowerment in Ilorin East with budgetary provision of N85million, Drilling of motorized borehole in Ifelodun,Offa,Oyun with budgetary provision of N63million and several others.

The program executed by Distinguished Senator Ibrahim Oloriegbe on 18th September 2020 is one of such programs, and we witnessed the implementation.

*Kwara Must Change observations*

1. As an invited observer, it was expected that the host will present some documentary descriptions of the project to properly inform invited groups of the details of the project, but there was no document given to us to enable the group understand the details of the project from the senator's perspective.

2. While explaining the mode of selecting beneficiaries of the project, Distinguished Senator Ibrahim Yahaya Oloriegbe noted that the beneficiaries were nominated by the ruling All Progressive Congress (APC) within the local government, a process we considered abnormal and undemocratic.

Kwara Must Change is of the view that, as a senator representing the district, the gains of constituency empowerment should not be limited to only members of the senators political party. We understand that the vast majority of the people are not members of any political party and limiting the nominating process to the APC will automatically deny members of the public who do not have any political affiliation of the benefit..

*Recommendations*

1. Partnership with groups on programme of this nature should be from the stage of conception to implementation

2.Beneficiaries for future programme should be made in such a way that it cuts across political divides

3. Invited observers should be appropriately briefed with details of the project and provided with relevant documents for reference purpose.

4. There should be more transparency in the execution of intervention programmes in future.

*Bad time for godfathers in Nigeria*
By Abdulrazaq Hamzat

Last week, former National Chairman of All Progressive Congress (APC), Adams Oshiomhole became the latest godfather to be cut to size in Nigeria.

The former Edo State Governor's attempt to remove sitting Governor, Godwin Obaseki was resisted by the people of the state, who have now voted Obaseki for a second term.

In 2019, Kwara State also ended the reign of its long time godfather, Bukola Saraki, who was thoroughly defeated across the 16 local government of the state. In the Otoge (Enough is Enough) inspired political revolution, Abdulrahman Abdulrazaq was voted in as governor, ending the 40 years reign of the Saraki's dynasty.

In Ogun State, former Governor, Ibikunle Amosun failed in his attempt to install a successor. The same thing happened in Imo State, where Rochas Okorocha was prevented from having his way, likewise in Oyo, where opposition candidate, Rotimi Makinde defeated the Ajumobi led ruling party.

Further more, the strong man of Kano State and leader of Kwankwasiyya Movement, Rabiu Musa Kwankwaso was equally defeated by his former deputy, Abdullahi Ganduje and the same thing repeated itself in Akwa Ibom, where Godswill Akpabio's reign as godfather was brought to an end.

Even the likes of former president Olusegun Obasanjo, Ibrahim Babangida, Abdulsalam Abubakar who prided themselves as Nigeria's godfather were rendered powerless in 2019.

Similarly, In 2015, the likes of Rotimi Amaechi had been defeated by Governor Wike, while Ondo State Governor, Rotimi Akeredolu emerged against the wishes of some godfathers.

From what we have seen so far in the past few years, it is obvious that the business of godfatherism cannot last in Nigeria and any godfather in the country is only operating on injury time. Sooner or later, they will be shown the exit door.

It is true that the likes of former Lagos State Governor, Asiwaju Bola Tinubu is still enjoying the devidend of godfatherism in Lagos state, but whether this will continue beyond 2023 will be determined by time, because indeed, it is bad time for godfather's in Nigeria.

*Abdulrazaq Hamzat*

?

IamSalt:
This one long sha but I still read all till I reach the fifth paragraph na im I tire. I read am all inside my imagination.

Don't be a lazy yoot

Blasphemy: An Islamic perspective
By Abdulrazaq Hamzat

For the purpose of education, what is islamic true position on desecration of Quran or blasphemy?

According to sheikh Khalid Saifullah Khan, a person is naturally hurt whenever something he hold sacred is defiled or desecrated. Many consider it morally wrong to hurt the religious sensibilities of others, as it can disturb the peace and harmony of society, whilst others believe any form of censorship curtail necessary freedoms.

Of great concern is the subject of whether islam prescribes any punishment for blasphemy. Every true Muslim loves and regard the holy prophet more than any human being. A muslim may tolerate insults against his parents,relatives or friends, but he cannot endure anyone mocking the prophet.

But how exactly does Islam teach a Muslim to respond to insult against the prophet or for that matter, insult directed at God or anything sacred in Islam?

Unfortunately, some Muslims assert that death or other harsh measure are the only possible punishment for those who commit blasphemy.
However, this belief is mistaken and incorrect according to both the Quran and the sunnah of prophet Muhammed.

Islam enjoins fair treatment of all, including one’s enemies:

Let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteouness. (Q 5:9).

Having said this, Islam doesn’t only condemn the blasphemy of God, it also protects the feelings of polytheists, by forbidding muslims from attacking their idols. On this point, the quran states:

And revile not those whom they call upon besides Allah, lest they, out of spite, revile Allah in their ignorance.(Q6:109).

In other words, Islam teaches Muslims to be sensitive to the sensibilities of others-no matter how strongly they disagree with them.

Sheikh Khalid Saifullah Khan stated that, we will examine the concept of blasphemy in light of true teaching of islam and also analyze the fallout of the incorrect interpretations of Quran verses by some Muslim scholars.

Although, islam regard blasphemy as heinous and offensive, but it doesn’t prescribe any worldly punishment for it, as this would seriously restric freedom of expression.

During this issue, Hadhrat mirza tahir Ahmad (1928-2003), the fourth Khalifa of the Ahmadiyya Muslim Community, writes in his book response to contemporary issues:

Blasphemy: islam goes one step further than other religion in granting man the freedom of speech and expression. Blasphemy is condemned on moral and ethical ground, no doubt, but no physical punishment is prescribe for blasphemy in islam despite the commonly held view in the contemporary world. He noted that, having studied the Quran extensively and repeatedly with deep concentration, I have failed to find a single verse which declares blasphemy to be a crime punishable by man.

According to Sheikh Tahir Ahmad, there has been no prophet upon whom derogatory words were not used. The Quran confirms that God sent a warner to every people and that each and everyone of the prophets has been the subject of mockery.

Yet, despite the fact that the quran confirms that all prophets have been subjected to attacks by others, there is no evidence that any of the offenders were ever ordered to be punished.

He noted further that, the Quran mentioned many blasphemous utterances by non-believers and hypocrites against Prophet Muhammed, but no sanctioning any physical punishment for the perpetrators:

Verily, those who annoy Allah and his messenger, Allah has cursed them in this world and in the hereafer, and has prepared for them a abasing punishment. And those who malign believing men and believing women for what they have not earned shall bear the guilt of calumny and a manifest sin. (Q33: 58-59).

It should be noted that, the abasing punishment of blaspheming God and his messenger rest with God alone and it is up to him whether he punishes such person in this world or hereafter.

The authority to punish blasphemers has not been delegated to anyone. Not even the prophet.

Prophet Muhammed was repeatedly mocked by the non-believers. The quran point out that his opponens claimed he was a madman (Q15:7) and that there is madness in him (Q23:71).

But the blasphemous statement did not stop there. Not only did they make personal attacks on the prophets, they also insulted the Quran, calling it a book of confused dreams. (Q16:25)

Despite the ill-treatment and disrespect shown to both the prophet and the quran, Allah instructed him not to retaliate, because God says:

We will, surely, suffice thee against those who mock(Q15:96). In other word, God is sufficient to deal wih those who commit blasphemy against him, the holy prophet or the holy book.

The quran further educate muslims on what they should do when blasphemy is committed against their religion. Allah says:

When you hear the sign of Allah being denied and mocked at, sit not with them until they engage in a talk other than that, for in that case you would be like them.(Q4:141).

With such beautiful guidance promoted in the quran, how can anyone contend that punishment of death for blasphemy is justified in Islam? Sheikh Tahir asked.

Clearly, the Quran doesn’t even remotely hint at the death sentence for those blaspheming against it or islam. But unfortunately, the behaviour of extremists groups claiming to be muslims and the introduction of the so-called sharia law in some so called muslim countries, has led the media to wrongly point fingers at the religion of islam in general.

The first suppose reason offered in favour of the death penalty for blasphemy is the idea of a person who uses derogatory words against the prophet becomes apostate and the punishment of apostate is death.

However, there are many problems with this view. First, it is not correct to contend that a disrespectful word is tantamount to apostasy. The Quran records many derogatory utterances and act against the prophet and the quran, yet they were not killed for apostasy.

Moreover, even if blasphemy did equate to apostasy, it is a misconception that the quran prescribes the death penalty for an apostate. On the contrary, while the quran speaks repeatedly of those who disbelieve after believing, it doesn’t for once state that they should be killed or punished. The Quran says:

And who so from among you turns back from his faith and dies while he is a disbeliever, it is they whose work shall be vain in this world and the next. (Q2:218)

Notice that, this verse doesn’t say that the disbeliver should be killed, rather, it is simply pointing out the fate of the one who dies while having gone back on his faith in idolation .
Another verse also states that: Surely, those who disbelieve after they have believed and then increase in disbelief, their repentance shall not be accepted, and these are they who have gone astray.
(Q3:91)

With the above, it clear that there is no a single place where islam prescribe death for blasphemy or even apostasy.

This piece was written by Abdulrazaq Hamzat in 2014. He can be reached at discus4now@gmail.com

The focus group discussion report established that, there are four types of desecration.

These are:
• “deliberate” desecration, where all sides seem to agree that the
name of the Holy Prophet or the Quran has been deliberately desecrated;
• “alleged” desecration, where a third party alleged that someone has
desecrated the name of the Quran or that of Prophet Mohammed;
• “perceived” desecration, where actions are seen, often wrongly, as a
desecrating the name of Prophet Mohammed or that of the Islamic Holy book; and
• “unintended” desecration where actions have been taken in ways that
unknowingly desecrated the religion.

One should be able to determine and react based on which of the above four desecration is involved.

In most of the conflicts involving Muslims and Christians, the origin has always been linked to alleged insensitivity of the latter to Islamic doctrine, including alleged desecration of the Qur’an and lack of respect to Prophet Mohammed.

In recent times, two conflicts between Christians and Muslims dominated national attention. The first was the crisis in Jos and it emerged when a lady who was allegedly dressed in a manner that exposed parts of her body, attempted to pass through a barricade mounted by Muslims during a Friday prayers. She was prevented from passing and was attacked.

In response, Christians fought back and the entire state went up in flames, requiring the intervention of the Federal Government to send in armed soldiers to quell riots that later spread across the entire state. But the crisis in Jos can only be understood against wider national politics. There were political crisis within Plateau State and tensions were rising between the major ethnic groups in the state.
The crisis was later to result in a state of emergency being declared in the state by the Federal Government.

The second conflict was the Kano conflict. In this case, an Ibo woman whose family had recently moved into a new house used the Arabic section of the manual of a transistor radio to clean up her child who had just excreted. In the meantime, a Hausa Muslim who had been invited into the house to assist in making some repairs saw this and presumed that the Arabic manual was the Qur’an. He drew the attention of other Muslims to the fact that the Ibo Christian family had desecrated the Qur’an. As the unsuspecting husband of the woman returned home from work, he was attacked and killed. This was to result in major conflict between the Christians and the Muslims in Kano.

Other violent conflicts have emerged as a result of alleged “ desecration” of the Holy Quran, two of which will be mentioned here.
In March 2007, a Christian teacher, Ms. Oluwatoyin Olusesin, who was invigilating an examination in Islamic Religion in Gandu, Gombe State, caught a student cheating in the examination hall. She then seized the item the student was using to cheat. After the end of the exam, the student informed other students that the teacher had desecrated the Qur’an and she was killed. Again in February 2006, another alleged desecration sparked riots when a school teacher seized a copy of the Qur’an in Bauchi from an inattentive student who was reading it during the lesson. This was seen as a desecration and in the ensuring riots more than 50 Christians were said to be killed.

But apart from all the above mentioned conflicts that have been discussed, there are some issues that are also important in underlining the perception of both Christians and Muslims. In most cases, where radicalization has resulted in violent conflicts in Nigeria, there seems to be two issues at the root of the problem.

These are provocation and irritation. The issue of provocation has emerged because the distinction between ethnicity and religion in the country is somewhat blurred.

Consequently, there have always been cases where Muslims, especially those from the Northern parts of the country, have claimed that they have been provoked by disparaging remarks made by Southerners (who are often Christians) against their ethnicity and their religion. This “double insult” on ethnicity and religion is something that Muslims in the North often claim to be sources of the great anger that often underline violence. In one of the focus group discussions in Northern Nigeria, one of the participants confirmed that he had physically assaulted a Christian Yoruba lady who passed a disparaging remark against his religion and his ethnicity.

On its part, the aspect of irritation has many dimensions, two of which are very important.
The first of these is the disturbance that often comes from loud-speakers of churches and mosques at moments of the day that constitute disturbances for non-adherents of the faith. For example, a major source of complaints for most Muslims is the all night loudspeaker usage of Christian churches claiming to be doing night vigils in residential areas, while Christians have complained at the ways mosques in the neighborhood wake people up with their loudspeakers for the daily 5 am prayers.

The second aspect of irritation comes as a result of traffic disturbances associated with the religious programmes. As mentioned earlier, this was at the centre of the religious conflict in Jos, when Muslims barricaded the road and prevented Christians from passing while praying on Friday. But it should also be pointed out that Christians have shown similar insensitivity. For example, the holding of church conventions on Lagos-Ibadan Expressway has been known to result in traffic delays sometimes lasting for several hours.
Again, two political issues have created religious conflict of serious proportion, but only one will be mentioned in this piece.

The crisis over the Miss World Beauty Pageant in May 2004. The crisis brought out all the complexities of national politics. Sometime in 2003, Nigeria was selected to host the Miss World Beauty Pageant. It was widely believed that the country won the bid because a Nigerian contestant, Agbani Darego, had won the competition the previous year.
But controversy began almost immediately after the announcement of Nigeria’s hosting of the competition. A protest came from within the country and it comprised mainly of those who saw the competition as a debasement of women. These people saw the exercise as promoting promiscuity as it offends female modesty and sexual morality.

But while objections to this remained contained, crisis erupted when a columnist with a national newspaper, This Day, Isioma Daniel, criticised Muslims who opposed the competition and argued that Prophet Mohamed would probably have loved to marry one of the contestants.
This was greeted with spontaneous riots across the country and a fatwa was pronounced on the writer who was forced to flee the country.

Despite two front-page apologies by the newspaper, riots continued for many days, resulting in the death of more than 100 people and the organizers of the competition had to move the venue to London.

The fatwa pronounced on Isioma turned out to be very controversial even among Muslim clerics and scholars both within and outside Nigeria. Within the country, there were those who argued that the fatwa declaration was inappropriate since Isioma is not a Muslim and that she and her newspaper had apologised for the article that caused offence.

Indeed, the Supreme Council for Islamic Affairs accepted the apology and was not willing to endorse the fatwa. There were also those who argued that while Isioma not being a Muslim did not invalidate the fatwa, the apology that was tendered nullified it.

Outside Nigeria, reactions were mixed; an official of the Saudi Ministry of Islamic Affairs, Sheikh Saad al-Salah, said that it would be inappropriate to kill a person who is not a Muslim and had apologised for her action.
However, regardless of the opinion on the matter, the Nigeria government said that it would not allow the fatwa to be carried out.

What is important to note here is the fact that, while Muslims in the south are against such fatwa considering the fact that the culprit had apologise for such desecration, many in the north are in support.

For the purpose of education, what is islamic true position on desecration of Quran or blasphemy?

According to sheikh Khalid Saifullah Khan, a person is naturally hurt whenever something he hold sacred is defiled or desecrated. Many consider it morally wrong to hurt the religious sensibilities of others, as it can disturb the peace and harmony of society, whilst others believe any form of censorship curtail necessary freedoms.

Of great concern is the subject of whether islam prescribes any punishment for blasphemy. Every true Muslim loves and regard the holy prophet more than any human being. A muslim may tolerate insults against his parents,relatives or friends, but he cannot endure anyone mocking the prophet.

But how exactly does Islam teach a Muslim to respond to insult against the prophet or for that matter, insult directed at God or anything sacred in Islam?

Unfortunately, some Muslims assert that death or other harsh measure are the only possible punishment for those who commit blasphemy.
However, this belief is mistaken and incorrect according to both the Quran and the sunnah of prophet Muhammed.

Islam enjoins fair treatment of all, including one’s enemies:

Let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteouness. (Q 5:9).

Having said this, Islam doesn’t only condemn the blasphemy of God, it also protects the feelings of polytheists, by forbidding muslims from attacking their idols. On this point, the quran states:

And revile not those whom they call upon besides Allah, lest they, out of spite, revile Allah in their ignorance.(Q6:109).

In other words, Islam teaches Muslims to be sensitive to the sensibilities of others-no matter how strongly they disagree with them.

Sheikh Khalid Saifullah Khan stated that, we will examine the concept of blasphemy in light of true teaching of islam and also analyze the fallout of the incorrect interpretations of Quran verses by some Muslim scholars.

Although, islam regard blasphemy as heinous and offensive, but it doesn’t prescribe any worldly punishment for it, as this would seriously restric freedom of expression.

During this issue, Hadhrat mirza tahir Ahmad (1928-2003), the fourth Khalifa of the Ahmadiyya Muslim Community, writes in his book response to contemporary issues:

Blasphemy: islam goes one step further than other religion in granting man the freedom of speech and expression. Blasphemy is condemned on moral and ethical ground, no doubt, but no physical punishment is prescribe for blasphemy in islam despite the commonly held view in the contemporary world. He noted that, having studied the Quran extensively and repeatedly with deep concentration, I have failed to find a single verse which declares blasphemy to be a crime punishable by man.

According to Sheikh Tahir Ahmad, there has been no prophet upon whom derogatory words were not used. The Quran confirms that God sent a warner to every people and that each and everyone of the prophets has been the subject of mockery.

Yet, despite the fact that the quran confirms that all prophets have been subjected to attacks by others, there is no evidence that any of the offenders were ever ordered to be punished.

He noted further that, the Quran mentioned many blasphemous utterances by non-believers and hypocrites against Prophet Muhammed, but no sanctioning any physical punishment for the perpetrators:

Verily, those who annoy Allah and his messenger, Allah has cursed them in this world and in the hereafer, and has prepared for them a abasing punishment. And those who malign believing men and believing women for what they have not earned shall bear the guilt of calumny and a manifest sin. (Q33: 58-59).

It should be noted that, the abasing punishment of blaspheming God and his messenger rest with God alone and it is up to him whether he punishes such person in this world or hereafter.

The authority to punish blasphemers has not been delegated to anyone. Not even the prophet.

Prophet Muhammed was repeatedly mocked by the non-believers. The quran point out that his opponens claimed he was a madman (Q15:7) and that there is madness in him (Q23:71).

But the blasphemous statement did not stop there. Not only did they make personal attacks on the prophets, they also insulted the Quran, calling it a book of confused dreams. (Q16:25)

Despite the ill-treatment and disrespect shown to both the prophet and the quran, Allah instructed him not to retaliate, because God says:

We will, surely, suffice thee against those who mock(Q15:96). In other word, God is sufficient to deal wih those who commit blasphemy against him, the holy prophet or the holy book.

The quran further educate muslims on what they should do when blasphemy is committed against their religion. Allah says:

When you hear the sign of Allah being denied and mocked at, sit not with them until they engage in a talk other than that, for in that case you would be like them.(Q4:141).

With such beautiful guidance promoted in the quran, how can anyone contend that punishment of death for blasphemy is justified in Islam? Sheikh Tahir asked.

Clearly, the Quran doesn’t even remotely hint at the death sentence for those blaspheming against it or islam. But unfortunately, the behaviour of extremists groups claiming to be muslims and the introduction of the so-called sharia law in some so called muslim countries, has led the media to wrongly point fingers at the religion of islam in general.

The first suppose reason offered in favour of the death penalty for blasphemy is the idea of a person who uses derogatory words against the prophet becomes apostate and the punishment of apostate is death.

However, there are many problems with this view. First, it is not correct to contend that a disrespectful word is tantamount to apostasy. The Quran records many derogatory utterances and act against the prophet and the quran, yet they were not killed for apostasy.

Moreover, even if blasphemy did equate to apostasy, it is a misconception that the quran prescribes the death penalty for an apostate. On the contrary, while the quran speaks repeatedly of those who disbelieve after believing, it doesn’t for once state that they should be killed or punished. The Quran says:

And who so from among you turns back from his faith and dies while he is a disbeliever, it is they whose work shall be vain in this world and the next. (Q2:218)

Notice that, this verse doesn’t say that the disbeliver should be killed, rather, it is simply pointing out the fate of the one who dies while having gone back on his faith in idolation .
Another verse also states that: Surely, those who disbelieve after they have believed and then increase in disbelief, their repentance shall not be accepted, and these are they who have gone astray.
(Q3:91)

With the above, it clear that there is no a single place where islam prescribe death for blasphemy or even apostasy.

What usually causes some of these confusion or misconception is the fact that, during the time of the prophet, Muslims engaged in defensive war. And in most cases, some of these apostates usually convert to join the enemy soldiers against the prophet in war. So, if some of the apostates who revert are killed as enemy soldier, this cannot be said to be a punishment for apostasy. It can never be.

This is not to say only Muslims are radicals. Radical Christians too have zero-tolerance for those who hold on to traditional religion and there have been recorded cases of violence. Some recent examples of attacks by Christians are worth recording. In 2004, radical Christians in Anambra State set ablaze shrines of traditional worshippers, destroying many priceless artefacts. This led to social unrest that was only brought under control by the intervention of the police.

The latest case of Christian radicalisation against traditional religion was recorded in January 2009 in Obosiland in Idemili North Local Government area of Anambra State, where a certain Pastor Ephraim, the founder of the Prophetic Healing and Deliverance Ministry, went about destroying ancient shrines.

In conclusion, the slight difference in the reaction of Muslims in south to their counterpart in the north is due to different mode of understanding and historical origin of the religion in both region.

My advice is for us all as Muslims to dedicate more time and energy towards educating the public on the grey areas of our misunderstanding so as to avoid and lessen unreasonable violent reaction towards issues in the name of religion.

I will also advice Christians to desist from hateful and provocative comments capable of making a temperamental Muslim exhibit violent human error. Some people can easily walk away while their mother is insulted, but others may fight back with violence.

Continuous provocation, hate, abusive or insulting comments about other peoples religion is capable of turning the most peaceful person into violent reaction. While we must condemn the violence perpetrators, the inciter of such violence cannot be free from condemnation too.

Finally, let me conclude that, there is no a single violent call in the religion of Islam. Violence can only be found in human behavior.
It is the violence in human behavior that Islam is out to cure, this is why it teaches Muslims to be peaceful even in the face of provocation. Indeed, Islam is the most peaceful religion. It is a religion guided by knowledge, love, compassion and understanding.

And revile not those whom they call upon besides Allah, lest they, out of spite, revile Allah in their ignorance.(Q6:109).

Abdulrazaq Hamzat wrote this in 2014. He can be reached at discus4now@gmail.com

To address the questions, one have to take a look at the historical background of how the south and northern part of the country embraced Islam as a choice of religion.

From the beginning, Islam is a religion which started with education.

The message of the religion was taught to people first in the family of Prophet Muhammed and subsequently to people in his area and then to the street.

People are not required to embrace Islam until they understand what the religion is all about. It is not a religion imposed by a superior authority, but rather, a religion preached to people and embraced after understanding.

According to the Prophet of God, Allah says in hadith Qudsi, “know me, before you serve me. For if you do not know me, how then can you serve me?”

So basically, it is wrong to be an ignorant Muslim. For ignorance is not an excuse in Islam. Prophet Muhammed (S.A.W) also said, seeking knowledge is mandatory on every Muslim, Male or Female.

According to the history of Islam in northern Nigeria which started as far back as 6th Century, Islam was spread in the north with the conversion of the kings and chiefs.

History have it that, In the north such as Kano, Borno and other places where Islam started with the conversion of their Kings and Chiefs, the superior authority used their power, wealth and influence to adopt Islam as the state religion. Unlike in the south where Islam started from the scratch and with the masses who had nothing.

The religion of Islam in the north grew from top to down within a short period after the conversion of the kings, while in the south, the religion gradually grew from down to up with massive education and considerable understanding by the masses themselves.

Among the mass southern Muslims, there is considerable understanding of Islam, even Christians in southwest understand Islam to some extent, and hardly can people be misled by any scholar or authority.

Southern Muslims question religious authorities,they don’t just accept whatever is said to them. Even if they do not understand Arabic, they read the translated version of the Quranic text and make their own meaning from the original text. In case they find it difficult to make meaning from a text, they approach clerics for explanation, meet different scholars on the same subject to establish the truth.

Even the unlettered one’s hold dear the basic principles of Islam. One of such principles is the sacredness of live.

From childhood, southern Muslims have been informally educated about basic principles of Islam which they know as constant. A Yoruba saying goes thus: ‘’ Ati kekere ni imole tin ko omo e ni esin’’ meaning, Muslims teach their children Islam from childhood.

Whatever they are told, they weigh it with the basic principle of Islam and their own previous knowledge. This is hardly the case in the north. Considering how Islam was introduced to the people, there was less room for much questioning, the masses mostly follow directives given by superior authorities without questions. When superior authorities says go, they go without truly understanding if their going was justified, and when they are told to come, they come without asking questions. This defining point shaped the current situation in northern Nigeria and explains the slight difference in the way both region perceive Islam.

The reaction to “Desecration” of the Quran and the name of the Holy Prophet is a major point of difference.

This thus calls for a brief discussion of the attitude of Muslims and Christians to this subject as a report on history of radicalization of Islam in Nigeria captures.

As captured in the report, both Christians and Muslims have different attitudes to their “Holy” books, the Bible and the Quran.

While the Christians are free in the ways they handle the Bible and can put it under their pillow for “protection” and on their dining table for use before meals, the Muslims hold their Qur’an in respect that borders on awe.

For example, the Qur’an cannot be put on the bed, especially on ones where love is made between couples. It should not be put on the floor, table or any place where anyone that has not performed ablution can have access to it. The tendency for Christians not to treat the Qur’an with the level of respect that Muslims accord it has been a source of problems, and a number of conflicts have been linked to this. Closely related to this is the extent of respect that should be given to the Prophet Mohammed.

Muslims are unequivocal in their demand for respect for the Prophet, while Christians are less inclined to giving the Prophet any special attention. While most Christians are willing to respect the sensitivity of Muslims by not desecrating the name, they do not have any special desire to accord the name any special respect. Saying the usual “Peace be unto him”
after the mention of his name, for example, is not what Christians are inclined to do.

While many Muslims are willing to accept this, they take seriously any conscious attempt to desecrate the name. Again, this has been at the center of violence in northern Nigeria.

While Muslims in the south also frown at any form of desecration of the Holy book an holy prophet, they believe such desecration should be peacefully corrected with education of the culprit. There hasn’t been any form of violent reaction to desecration in the south, though, they express their displeasure with such desecration and try to ensure it is corrected.

A focus group discussions undertaken show slight differences as to the manifestation of desecration as a cause of violent. While all those who took part in the discussions recognize it as a cause of problem, many of those who took part in the discussion in the South-West argue that it needs not be an issue that should lead to violence where lives be lost.

While some of the Muslim participants in these discussions claimed that they will be offended with any form of desecration of the Quran or that of the Holy Prophet, they also claim that they will not be violent over this. The position here contradicts with that expressed in the North where some of the participants argue that there are “legitimate” grounds to be violent over any issue of desecration.

This slight difference in reaction to same issue can be traced back to the origin of Islam in both region. While those in the north receive islamic do’s and don’ts from their ruler as a form of state law that should be strictly adhere to failure of which may be punished, those in the south learned about it on their own through islamic education.

Therefore, there is every tendency that those who learned through islamic education could have been properly exposed to the diverse nature of the law and its applications, while those who receive it as an order may have not.

Death Sentence for blasphemy
By Abdulrazaq Hamzat

There can't be much disagreement or argument over the fact that there exist a slight difference in the manner Muslims in northern part of Nigeria perceived Islam to the way their counterpart from the south perceived it.

There is this general perception that Muslims in the south seems to be more refined and moderate, while those in the north tends to be more radicalized. This manifest in the ways and manner both people react to situations.

According to Governor Isa Yuguda of Bauchi state while presenting the report of a committee setup by the Northern governors on insecurity and healing process, he asked: Why is there no conflict between Christians and Muslims in the south as it is found in the north?

According to the governor, contrary to the popular belief, Islam came to Nigeria from the southern part of the country and not from the north, adding that, Islam came to the south before coming to the north. Governor Yuguda noted that, the first sharia court was established in Iwo, Osun state, its there in history. He said.

The governor didn’t stop there, he went further to say that, Karem borno which many thought first received Islam in Nigeria only had Islam 1200 years ago, while Sokoto, the seat of the caliphate, And Sultan, the spiritual leader of Muslims in the country only came in contact with Islam over 200 years ago, but according to him, Islam came to Lagos much earlier than karem borno empire.

Governor Yuguda also added that, the first islamic university in Nigeria was established in the southwest, Ogun state to be precise, but he wondered why all the bloodbath in the northern region.

Substantiating his claim, Yuguda said, there are Muslims and Christians in the south west who live peacefully with each other, with each practicing their religion, adding that, in the southwest, you see a church on top of a building and then a mosque on the ground. They are leaving just as Allah has said we should live both in the Quran and Hadith.

The Bauchi state Governor then asked regarding the current insurgency in the north, are they reading a different Quran? I ask myself always, why is there no crisis there, why is there crisis in Northern Nigeria, Yugda asked.

The above submission from Governor Isa Yuguda indeed lay credence to the fact that, there seems to exist a slight difference in the way Muslims in the south perceive Islam to their counterpart in the north.

In the north for example, a perceived, even if not confirmed desecration of the Holy Quran could lead to riot where over 100 people could be killed. However, their southern counterpart on the other hand don’t act with such rashness, they critically evaluate at the situation, establish the facts and ensure a violent free correction.

This is not to generalize that all the people in the north believe in such violent reactions, many peaceful northerners don’t share in such believe and they actually detest it, but certainly, there exist a very large number of people that does believe in such violent reaction.

Also, it is worth to note that, not everyone in the south believe in such peaceful reaction to such situations, but they are a very small minority.

However, many have been asking, what is responsible for this slight difference since it is the same religion, with the same holy book as a source of guidance, the same Prophet Muhammed as the teacher and the same God as the ultimate.

• Why do some Muslims believe in violent reaction while others believe in peaceful reaction?
• Which of the two groups is following the tenate of Islam as taught in the holy book and by the Prophet of Allah?

*Tragedy of African mothers captured in a new book titled "Bahriya"*

A Nigerian author based in Sudan, Jubril Adeola Zulfah, simply known as Jaz has today released an interesting story book, that captures the struggle and tragedy of African single mothers raising children alone.

The book, titled "Bahriya" is the fifth from the author, following previous releases such as 1921 and Mama Said, Why Writers commit succide and others.

Jaz, who is a Muslim women rights advocate is the host of an online talk show "An-Nisa", which she uses to educate women, particularly Muslim women about their rights within the Islamic context.

Bahriya is a fictional book written to shed light on many of the hurdles of African women, who solely raise their child.

It's hard to see a mother neglect her child even when the man isn't doing his responsibilities.

The struggles that's hidden, that African mothers don't tell their children.

Even though Sudan was used as a place to place the sceneries, it's the story of many African mothers.

+249923264386
jubadex4real15@gmail.com

*Kwara Must Change urges govt to mandate counseling before marriage*

A leading pro-democracy group in Kwara State, Kwara Must Change has called on government to create a mandatory counseling session to be attended by intending couples before marriage to reduce abuse, domestic violence and divorce.

This call was made by the Coordinator of Kwara Must Change Women Wing, AbdulMaliq Mopelola Bashir in a statement released in Ilorin on Friday.

The statement was made in response to the story of a blue eyed woman, Risikat Azeez who alleged neglect and abandonment by her husband, who had also denied the allegation.

Mopelola Abdulmalik observed that, issues of matrimonial malfunctioning is not limited to that suffered by the blue eyed woman, Risikat Azeez and her children, but to other women who are nursing their agonies silently.

According to her, if we accept that the stories woven around the neglect that the blue eyed woman and her children suffered are true, is this the first of its kind? She asked.

Mopelola maintained that, "Marital disfunction stares us in the face, especially in ilorin, a city with a solid religious foundation", adding that all the relevant ministries in the state must wake up to the realities of the current spike in matrimonial disharmony and divorce, and tackle the challenges sustainably.

AbduMaliq therefore enjoined the ministry for Social Development under which the issue of women affair and social development falls to find a lasting solution to it.

She proposed the creation of a counseling unit in the ministry of social development, urges government to mandate a counseling session for all would be couples, aswell as public enlightenment on the issue.

END

*Govt belongs to the good and bad people*
By Abdulrazaq Hamzat

The understanding of some public office holders on who they are representing and who they owe account need to be probed and corrected.

There's also need to correct certain misperception amongst the people, particularly individuals or group of individuals who arrogate superior power to themselves in matter of public engagement.

This is necessary to ensure that we are shifting away from bad precedent, into ideal democratic practices.

An elected official is not representing his party, his group or those who voted for him alone, he or she is representing the totality of the people residing in his territory and he is responsible and accountable to them all.

This is so because, when an elected official is paid salaries or allowances, the money didn't come from his party or those who voted for him, it came directly from the collective treasury of the people.

If projects are executed, the fundings are not from any group or party, but from public treasury that is belonging to all.

So, people in government and their appointees should stop segregating the society into my party, my people and others. Such practice is against the principle of democracy that brought them into office.

Democracy is defined as government of the people by the people and for the people, not government of some people, by some people and for some people.

This definition is apt and underscores the essence of government in a democratic society, but not many citizens or even public office holders have come to term with this fact.

Some people still think that a government is governing for it's party, or it's group or even those who voted for it, a misconception that must be erased from our political life.

A government, once saddled with the responsibility of governing a constituency, becomes the government of every individual residing in that territory.

Pasuma wonder, a Fuji musician once sang, "ti aro ban ko Fuji ni Nigeria, otunba won re", which literally means that, no matter who is singing Fuji in Nigeria, he's their otunba and the same thing applies to public office.

Once an individual occupy public office, he or she becomes the leader and responsible for all, ruling party or opposition, intellectuals or morons, moral or immoral, each person must be properly factored in.

Good people cannot claim to own the government and seek to monopolize it simply because they are good, the bad people equally owns it and government must be fair to both parties.

In addition to the above, some elites, moral police, intellectuals and others like them who think they are the wise, and all knowing also feels that the government belongs to them or that they hold greater stake in deciding the direction of the government, but I wish to say that, while the government did belong to them, it also belongs to those not so intelligent,not so intellectual, not so moral and those not so civilized and the stake of the intellectuals are not more than the none intellectuals, that of the wise are not more than those not so wise, those of the elites not more than that of the villagers and what matters to each has to be properly factored in. This is what a government is all about.

While the political party and it's members could make up maximum of 20 percent of the population, the none party members who are 80 percent of the population actually have more stakes in government because of their numbers. The intellectuals or technocrats, who are less than 5 percent are very important, but the rest of the population that are not so intellectual are far more important because of their population.

In essence, a government is for the good people and also for the bad people, it is for the wise and the not so wise, it is for the party and the none party members, it is for the intellectuals and the none intellectuals and none of these categories of people can claim to have greater stake in government than the others, neither can their interest or priority be superior.

This is where the concept of silent majority came to play, because the vast majority of the people do not have the time, skills or capacity to engage the government, but if the government can touch their interest positively in its programs and projects, they will reward the government with commitment and loyalty, irrespective of what is being said.

The thieves, the prostitutes, the liars, the sex addicts, the drunkards etc all have equal stake in government with the saints, the religious, the chaste and decent and their legitimate interest, in form of basic needs must be protected.

While some people might be more proactive in asking questions and dragging govt to their direction, government on its own have a responsibility to strike the necessary balance, beyond the consideration of any group, whether in appointment, projects or anything at all. It is important to note that, those who have no voice or capacity to engage government have not ceded their right or stake in government to anyone, their interest must still be protected by the government. This is a contract they have signed and a oath swore to uphold before taking over.

Finally, It is understandable that some individuals or groups will not agree with government on striking this balance, but it is an inevitable balance that must be striken, if the society is to progress.

Abdulrazaq Hamzat

*From WhatsApp group to the Senate*
By Abdulrazaq Hamzat

2019 general election witnessed the influx of several young people into the political space, especially at the presidential level.

We all remember the likes of Omoyele Sowore, Mathias Baba Tsado, Fela Durotoye and host of others, who made social media the center piece of their presidential campaign.

However, while the above mentioned individuals tried unsuccessfully to emerge in their electioneering experiment, there are others who started their ambition on social media and suceeded in winning their election.

One of such individuals is Pharmacist Sadiq Umar, a distinguish Senator, representing Kwara North Senatorial District.

In a yet to be published book titled, "How I became a Senator in 30 days", Senator Sadiq stated that, "Several persons had at one time or the other encouraged me to seek elective office, but the pressure to run in 2019 was particularly intense and social media further amplified the voice, starting from when I was added to a WhatsApp group".

To say it differently, Senator Sadiq Umar started his ambition on WhatsApp group and he eventually landed at the Senate.

The detailed of this process was contained in his upcoming book.

I was previleged to be given this unpublished book few weeks ago, when I met Sen. Sadiq Umar to discuss and answer questions on our organization's novel project, the legislative watch, which is seeking to advance legislative accountability in Nigeria.

Legislative Watch is designed as a scientific and professional assessment programme for the annual rating of legislative performances in a fair, balanced and apolitical manner, for the purpose of strengthening legislative arm of government and encourage legislators to compete for excellence.

After our engagement on legislative watch, which was the main reason for the meeting, Senator Sadiq gifted me a book he just wrote, titled "How I became a Senator in 30 days".

This book is very special to me because, the copy given to me was the last copy available on his desk and when I finally settled to read the book after few hours of collecting it, I find the content so simple and rich, more like a guide to all aspiring politicians, particularly youths and technocrats, seeking to add value to our political experience.

This is apart from the aspect of the book that provided answers to all burning political and party issues, such as election financing and money in politics, building structures and navigating internal politics within political parties, connecting the grassroots and aligning with youth sentiment, handling the politicians and many more.

In the book, Senator Sadiq explained how his ambition to become a Senator started on a WhatsApp group and like a scene in Nollywood movie, it gradually moved from social media to reality within the space of 30 days.

The book is really a practical guide on political engagement in Nigeria and it is written by the most qualified person to do so, a professional of global standing and a distinguish Senator of the Federation Republic of Nigeria.

I have known and built a friendly relationship with Sen. Senator Sadiq before he won the senate seat during Kwara's Otoge political revolution that swept the former ruling dynasty out of the state, and I follow his engagement at the Senate.

However, because of the enormous task before him at the Senate, especially as a chairman of an important and active committee (Chairman of Senate Committee on Rules and Business, Vice Chairman of Primary Health Care and Communicable Diseases), I wasn't expecting the Senator to have time to write a book such as this, in less than one year in office.

But Senator Sadiq Umar isn't just a Senator, he is many things roled into one and his passion, and dedication to the upliftment of Nigeria is second to none.

Having gone through the book, which I find inspirational and timely, I must say that writing this book is one of the most important decision made by the Senator and I encourage many politicians aswell as aspiring politicians to read the book when it is out. There's alot to learn from it.

As we already know, politics is the only realistic route to good governance in democratic settings.

Unfortunately, not many in this part of the world have a coherent understanding of the relationship between politics and governance.

Although, civil advocacy and political activism may play complementary roles to government, but ultimately, the quality of governance in a given state will be determined by the quality of it's politics.

This is why the Kwara Must Change movement has been at the forefront of encouraging all those who have something to offer to step forward into the political system and with this book (How I became a Senator in 30 days), aspiring politicians will find it more easy to navigate the political terrain without abandoning their principles.

*Abdulrazaq Hamzat is the Convener of Kwara Must Change*

SarkinYarki:
Gerrout keep fooling yourself

That's the manifestation of the problem

Magicians:
I just weak for many people on NL.
What is the big the in ensuring Adesina is accountable?! This are the same people screaming Buhari is corrupt O.

Accountable to who?

The ethic proceedure of the bank has done everything required by law and he has come out clean.

What they are currently asking for is a violation of the law and you think you are making sense when you support the violation of the law

SarkinYarki:
Without the foriegn equity AFDB would have since gone moribund like every other African led organization ...So just because some accountability is requested we all start talking about how a mistake was made in the 80s

The AFDB is the only working world class organization the Africa has today and the reason is simple there has been accountability .. If we allow African run that place like they run their local Govts without any accountability that place would have been dead since the 80s.. Mr Adeshina is one of my favorite Nigerian administrators around , infact I have been among those clamouring for him to be made president but the allegations we read actually look very Nigerianisque, it's exactly the kind of thing plaguing us in this country and such things kill organization

The problem is in your mind, not in the brain

omoiyamayor:
I can assure you this foreign investment in AfDB was masterminded before penetrating,they are the ones that made policies that almost collapsed the bank to have their ways in, the west dont want Africa succeed and here we are still struggling, if we dont start to unite now,we may never get there.

Africa should take the blame on whatever is happening at the bank

Nigeria failed African Development Bank
By Abdulrazaq Hamzat

At the inception of the African Development Bank, it was agreed that at no time, will none Africans be allowed to intrude the organization so that it can focus solely on the development of Africa without foreign vested interest.

Actually, this was contained in the law establishing the bank.

As the giant of Africa and largest shareholder in the bank, Nigeria became the only country vested with veto power to safeguard the bank's mission and make tough leadership decisions.

However, in 1981, the bank's board of governors comprising of participating countries turned around, against the bank's rule to seek none Africans equity participation.

All members supported this error, except Nigeria. Actually, as the only country with veto, Nigeria was ready to use its veto to block this abberation.

But according to Nigeria's former president, Alhaji Shehu Shagari, the president of the bank threatened to resign should Nigeria veto the proposal. All participating countries also mounted pressure on Nigeria for two whole year to support the proposal.

Even some members of the cabinet in Nigeria,who were lobbied also mounted pressure on the president at home to support the proposition.

At the end, fearing that the bank may collapse should Nigeria not take the destructive, but popular route, Nigeria eventually didn't use it veto against it.

This was how the African Development Bank was killed.

I am of the opinion that, Nigeria's veto power is supposed to be used to take the most difficult action when it is absolutely important to do so.

It makes no sense to have African Development Bank that is controlled by none Africans.

Leadership is responsibility. If you cannot take decisive action and take responsibility, you have no business being in leadership.

It would have been better for Nigeria to use its veto, even if the bank would collapse. At least, it would be on record that it collapsed on principle and Nigeria took the decision it had to take, not minding the consequences.

It is even possible that the bank would have gained more strength from such action, because by that action, the imperialist would have known that there's real leadership in Africa, thereby reviewing how the continent is perceived.

But now, what is the essence of the bank when it could not even operate within its own laws, nor meet its own objectives as a result of undue interference by none Africans?

For me, if Nigeria cannot provide the kind of leadership Africa needs, there's no point pretending to do so.

Let's withdraw and focus on the country and allow those other countries deal with their own situation.

When we are better equipped to lead the process, then we can reorganize.

Abdulrazaq Hamzat

Lol

Governance is not religion and it is unreasonable to be sharing government positions on the basis of faith. It's insane

*Governance beyond noisemaking, the Kwara State example*
By Abdulrazaq Hamzat

Kwarans are used to a government of propaganda.

We are used to a government, in which praise singing is more like a state religion.

However, since the emergence of Abdulrahman Abdulrazaq, the otoge
inspired governor, meaningless news has stopped making headlines, baseless stories no longer hit the front page, praise singing is given less attention and paid propaganda has taken the back seat.

Governance is now seen as a serious business, in which the Chief Executive Officer is not just sitting in the comfort of his office, dishing out orders and making decisions blindly, but actually leading
the charge from the field.

The Kwara State Governor is not asking his officers to get things done, he is doing it himself and all they have
to do is follow his footsteps.

The trending slogan in Kwara State today is Iseya (it’s time to work)
and true to the slogan, work has begun in earnest without the usual, but undue noise making.

Kwara State now have a governor, who doesn’t want to look good before
the people, but just wants to do good. He is working tirelessly, but
doesn’t want to be seen doing so.

In the governor’s psychology, good governance is like garri, it would sell, even if nobody advertised it.

This explains why Kwara State is arguably the only states in Nigeria
without a special adviser to the governor on media and publicity, after about a year in charge, yet any list of performing
governors in the country would be deemed incomplete without a mention of the Kwara State governor.

Keen observers of development in Kwara State can see that alot is
happening in the state of harmony, but less is being said by the
government.

From what we have seen so far, it appeared this government is not going to be playing politics during the time of governance because it knows that governance is not about noise making.

In those period of propaganda government, the mission of those in
government was not to do good. They just want to be seen working,
without really doing the work and media propaganda became their favorite project since it would help them project their false narrative.

The current government, led by Abdulrahman Abdulrazaq is not a
government that priotize image making through false narrative or
dishing out promotional material just to look good, this is a
government that is investing its energy in service delivery to ensure
sustainable development.

No paid promotion, no propaganda, no desperation to look good, no false narrative, just service delivery at its core. The government
only releases information for public knowledge, hoping that it would shape public conduct and provide appropriate feedback. If the information released is news worthy, media use it and if they are not news worthy, they are not being pushed as promotional content. The government is not pushing a narrative of performance, it is just doing what it can, as much as it can, despite inheriting huge burden.

Finally, as i ruminate over what is happening in Kwara State, I remember a popular song from Adekunle Gold, titled Ariwo Ko Ni Music and if you ask me, that’s the best description of what is happening in the State
of harmony.

Agba to lo mi ni nu okin pariwo, so the work being done is so silent. But
yet, it is speaking for itself because, Ariwo Ko Ni Governance.

Let's continue to demand for performance and more performance and not succumb to the antics of the noise makers.

*Abdulrazaq Hamzat is the Convener of Kwara Must Change*

*Propaganda made and un-made Saraki*
By Abdulrazaq Hamzat

Media, they often say, is like a double-edged sword that can make and unmake any individual.

To underscore the importance of this maxim, one only needs to look at the political rise and fall of Nigeria’s former Senate President, Dr Bukola Saraki.

Within the space of 2 decades, Bukola Saraki rose to the zenith of his political career as Nigeria’s senate president, from the obscurity of his father’s collapsed bank, Society Générale, to being a presidential
assistant, then a two term Governor, a Governor’s governor (Chairman Governor’s Forum), a two term senator and Senate President of Federal Republic of Nigeria, before going down to become nothing, after
crushing his father’s dynasty, just like he crushed the bank, Society Generale.

Like the proverbial la la, in the Yoruba adage, ‘’la la to ro ke’’, Bukola Saraki went up, as high as propaganda could take him, then came
down, as low as la la could bring him. After all, la la to ro ke (la la that went up), ile lon bo (will surely come down).

In 2019 general election, the same propaganda, which made Dr Saraki and helped him retain firm grip on the destiny of Kwara State for
almost two decades, finally unmade the former Senate President, serving him a very small dose of his own meal.

While some beneficiaries of the dynasty are still saving face by holding unto the crushed brand like an orphan holding tight to the corps of his or her guardian, his organizers, especially the media handlers may never recover from the numerous media punches that the otoge warriors pounced into their skulls during that campaign that
untie the knot of the several decades old dynasty.

In their disturbed mind, despite the huge investment made by Saraki in media propaganda and claim of expertise in media strategy by his over bloated media men, it is the same media communication that ousted their man, but in my own mind, which they wouldn’t say, it is media propaganda that made him in the first place and If that is the case, let us just agree that media propaganda made and unmade him and there’s no need to keep crying over a broken egg.

See, i have often say that, media is a system that can make Jesus look like Satan and make Satan look like Jesus, in such a way that, when
people see Jesus, they will run away and say, I rebuke you in the name of Jesus, and when they see Satan, they will bow to him and say, son of God, you are our lord and personal savior.

This is so because, no matter how good you are, media has the capacity to paint you as evil and no matter how evil, you can be portrayed as saint. If media paint an evil person as saint yesterday, he shouldn’t be too joyous because
today, it could repaint him or her back to its real self.

Let me also add that, media has a way of making the small look big and the big small. This is a tool for psychological warfare and the dominance of Saraki in Kwara State for many years is largely due to this media propaganda.

In Kwara State, we know of the many media personnel, who work for national newspapers, but draw salary from Kwara State as media
consultants to the dynasty. I am also aware of some online influencers who are on the payroll of the former ruling dynasty across the
federation.

This is apart from those who simply enjoy occasional patronage without retainship.

However, the Saraki propaganda is beyond that of the media alone. In actual fact, it is all encompassing.

This is how it works. You wake up in the morning and turned on your radio station. The story blasting out from your speaker will be a
Saraki planted story, whether relevant or irrelevant, newsworthy or otherwise. On Television station, every Saraki story, whether news worthy or not is given huge prominence and the people are forced to consume this content over and over again until they come to accept whatever is being said. Remember that for a long time, there were no private media platforms in Kwara State until very recently. The emergence of vibrant alternative sources of information largely liberalized the space.

Again, when you go to religious places to pray, the imam is asking you to pray for the leader, which of course was Saraki. Then in the
traditional circle, you grow in rank and influence based on your loyalty to Saraki dynasty and even the student union leadership would be decided based on loyalty to Saraki. This practice is also extended to trade unions and community association in such a way that almost everywhere you turn, Saraki will be steering you in the face. It became practically impossible to escape from Saraki’s hold, until the liberalization of the media space, first through online media, then to radio and others.

At the national level, Saraki handlers are very alert and responsive. They understand how social media operates and they are well equipped and empowered to respond appropriately. Almost all prominent social media platforms are on the payroll of the handlers. This ensures a prominent feature of their planted stories across the media, both
conventional and social. They also have a large team of social media influencers that help syndicate their content across all
platforms and of course, they pay well.

So, when this was understood, it was easy to make their job difficult, by changing the narrative completely. At first, they were matched information for information, then they were taken out of their comfort zone to a whole new turf, from which they continue to suffer until they were outpaced and completely lost control.

To say it differently, Saraki’s propaganda was basically rendered impotent and he lost it
long before the election.

In conclusion, let me say, to the remnant of the Saraki dynasty, especially those in the media
space that continue to bore the public with one claim or the other, about how propaganda was used to dethrone their overlord, please grow up. Ile ti mo, its day break.

*Abdulrazaq Hamzat is the Convener of Kwara Must Change*

OLAWEPO-HASHIM CONGRATULATES GAMBARI, HAILS PRESIDENT FOR APPOINTMENT

Business mogul, Mr. Gbenga Olawepo-Hashim has congratulated the newly appointed Chief of Staff (Cos) to the president, Professor Ibrahim Gambari, describing him as a globally acclaimed diplomat with an equally tremendous respect at home.

Olawepo-Hashim who contested in last year’s presidential election commended the president for the appointment, adding that his wide range of experience will surely be brought to bear as a confidant.

Noting Gambari is not only recognized globally but “respected in his immediate Ilorin emirate community, where as a worthy Prince he is an inspiration” the businessman describes the new CoS as “a compelling example to intellectuals in Northern Nigeria and all forward-looking Nigerians in general”

He stressed: “While the office of the chief of Staff is essentially driven by the dictates of the President's agenda, priorities and schedule, the wealth of experience, skills and competence at the disposal of the newly appointed Chief of staff may provide the Buhari Administration an opportunity for reset in the crucial task of uniting and securing Nigeria”

Other than this is the need to manage the economy and polity in an Era of a global emergency and economic Crises, which is why “this appointment is undeniably a good one and I congratulate President Mohammadu Buhari (GCFR) for making it'

Olawepo-Hashim said the CoS is coming on board after a meritorious career as a university professor, minister, public administrator par excellence and as an acclaimed diplomat, which is a further validation of his immense qualities.

He continued “These qualities have stood him out over the years, and it is heartening to see the President of the Federal Republic of Nigeria recognizing them once more.

The businessman said he has no doubt in his mind that Gambari has the reputable pedigree to contribute one more time, to national development, by supervising the president’s schedules, advising on policies, and remaining as a trusted confidant in the onerous task of governance and nation building.

It is therefore my utmost pleasure to wish him well, as I pray the Almighty God will grant him the grace, wisdom and good health to deliver on this assignment.

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3 years ago, I wished for all Mosques and Churches to be shutdown and today,they are all shutdown.
Control your mind and be careful of what you wish for