ISLAM IS PEACE AND PEACE IS ISLAM

By

Isyaku Bala Ibrahim

Peace is a universal word thus very absolute. It explains the harmonious relationships that exist among creatures of our dear earth. It explicates the cordiality among all creatures in relations to their Creator. It is what ensures continuity and balance of the earth. Continuity in this wise means no society can progress without it. Any set up characterized with constant rancor and acrimony will never prosper.  It is therefore a priceless thing, and that is the more reason why people and countries will go to the extreme to maintain it.

The most important ingredient of peace is love as most people believed love creates or leads to peace.  Though, those who often break it are always in hurry to reinstate it. We should all be conscious of the fact that it is when peace is achieved that love sets in. Nonetheless, it is an interesting and debatable argument on which comes first ‘love’ or ‘peace’.  It will not be off point if I say ‘peace is love’, after all, we all love peace.

We as human beings are the most sophisticated creature and reasonable also, yet very deadly with ourselves. We are a specie that kill each other over worthless things, through lies, politics, racism, struggle for possesses, just name it. Even leopards do respect their kind, no matter how hungry, they do not hunt themselves. But human beings regrettably do. Man does not even stop at destroying one another but extends it to its environment. Why is this so for us human?

Why does peace prove too elusive to keep these days? People are not happy with themselves, with their neighbours, even their societies. Lack of this happiness could be linked to our negative attitudes toward our customs, norms, law, or scriptures.  Diplomacy, dialogue, and understanding have in most cases failed humanity. Today, there are more peace charter, advocacy groups and organizations at the local, national and international levels, yet, we are still fighting and killing each other. Avoiding wars have become the greatest challenge of humanity now than ever. Countries are in crises internally and externally due to activities of warmongers, the confronters, occupiers, oppressors; thus there are wars everywhere – civil wars within states, apartheid and occupations of other peoples’ lands, colonialization and neo-colonialization of the weak countries by the powerful nations, ideological warfare, war on terror, and thus the resurgence of freedom-fighter groups and movement everywhere. With all these in mind we cannot but agree more that something is definitively wrong with the world and its inhabitants. All these have created confusion in the world. The world is confused and so do the people that live in it. What went wrong that we are doing all these to ourselves?

Racism, pride, oppression, and injustice are the greatest enemies of peace; they fuel crises, create havoc and confusion. Unfortunately, these are the things the world have embraced as its new order and claiming ignorance of the serious disaster this order is capable of inflecting on others. So, they are all elements that create disorder among people, societies and hence enemy of peaceful co-existence. In our collective aspiration to live in a descent environment will require us knowing what peace is all about, what it stands for between us and other creatures; and between all of us and our creator altogether.

In religion, peace is very central to our existence. it also clear that our shared aspiration that will lead or guarantee our salvation and struggle for eternity lies in keeping it. For one, all religions preach peace and it is the ultimate sense of what humanity hope to achieve.

Prophet Muhammad (SAW) is the greatest ambassador of peace ever lived. Peace was at the nucleus of the religion he helped and spread. He initiated and signed lots of treaties to give peace a chance during the evolution of Islam in that period of ignorance. War or jihad had always being the last option after several restraints by the prophet against Jihad which will continue to be a self-defense in Islam.  It is a great sin to start a war or Jihad in Islam, Jihad is an instrument of defense against the unrepenting oppressors, aggressors, occupiers or confronters to protect the victims and the innocents, the society and the religion.

Religion is not a weapon of war and should not be use as such, but it is an instrument of peace, justice, fairness to all irrespective of our differences: tribes, cultures, religions and race. It is a weapon of love and peace, working towards achieve human salvation.

The word Islam is derived from the Arabic word ‘salam’ which simply means ‘peace’ and that is the more reason why Islam is mostly defined as ‘the religion of peace’. In an attempt to broadly capture the essence of Islam as the custodian of peace and how it is spread among people,  and societies which is hinge on an individual or a nation seeing peace through the following categorization:

i.          Be at Peace with Allah (God)

ii.        Be at Peace with One’s Family

iii.       Be at Peace with One’s Neighbours

iv.       Be at Peace with Oneself

Be at Peace with Allah (God)

I will like to start this with these questions about life. Who created us? why are we created? What does our creator require from us? What we need to do to please Him, what do we need to avoid to also please Him and make our lives better? A life devoid of its creator is useless and purposeless. The soul is desirous of being obedient to its creator. But this desire is often misdirected as people relate to their environment and influenced by others (family, friends, colleagues etc) with different creed and faiths.

Every creator or inventor of a particular thing or equipment will provide a manual for effective and efficient use of the implement and often will provide tutors to guide the potential customer on its usage. This is exactly why Allah sent down his manuals to different nations through His prophets and messengers who served as tutors that guide humanity and demonic world to salvation. It is done as result of God’s unquantifiable love for His creatures which man and jinn (demon) are such best and loved creatures. God Almighty said, “We have indeed created man in the best of moulds” (Qur’an 95:4).

The central point here is the purpose of our creation which is to belief, serve and worship God Almighty only, as He stated, “And I did not create the Jinn and mankind except to worship Me.” (Qur’an 51:56). In another chapter, He said, “Then let them respond to Me and believe in Me that they may be [rightly] guided.” (Qur’an, 2:186). It also entails honouring and believing in His angels, prophets, scriptures and the divine destiny. The Qur’an insists that true believers believe in all scriptures and make no distinction among God’s messengers as it stated, “O ye who believe! Believe in Allah and His apostle, and the scripture which He hath‑ sent to His apostle and the scripture which He sent to those before (him). And who denieth Allah, His angels, His Books, His apostles, and the Day of Judgment, hath gone far, far astray.” (Qur’an 4:136) O ye who believe! Believe in Allah and His apostle, and the scripture which He hath‑ sent to His apostle and the scripture which He sent to those before (him). And who denieth Allah, His angels, His Books, His apostles, and the Day of Judgment, hath gone far, far astray. (4:136)O ye who believe! Believe in Allah and His apostle, and the scripture which He hath‑ sent to His apostle and the scripture which He sent to those before (him). And who denieth Allah, His angels, His Books, His apostles, and the Day of Judgment, hath gone far, far astray. (4:136)

God out of infinite mercy sent down different books to different generations for their guidance such as, Suhuf (Book) of Abraham (AS), the Torah of Moses (AS), the Psalm of David (AS), the Gospel of Jesus Christ (AS), and the last Testament, Qur’an of Muhammad (SAW) which God himself described, “This is a perfect Book; there is no doubt in it; it is a guidance for the righteous” (Qur’an 2:3). These manuals of life and soul are targeted at ensuring the well-being of human and jinn (demon) kinds in their journey to eternity. These kinds (servants of Allah) can only be at peace with Him, the Creator only when they are obedient on what He says and avoid what He prohibits. It is all about being totally subservient to Him alone as stipulated in these manuals (Holy Books) and nothing else. These manuals are around, how many have we studied and hence learned from?

However, God Almighty promised humanity paradise and good things in this life when they obey and follow his guidance and warned them of the great consequences of not believing and obeying His decrees in these divine manuals. Most people today derive pleasure in going against the scriptures, the sayings of the prophets and have designed artificial degrees for themselves thereby countering God stipulations on the following: idolatry (sculpture of gods, prophets etc), taking lives through (unjust killings (murder, wars, abortion, homicide, honour killing, massacre, genocide etc), usury and interest (conventional banking, insurance, personal borrowings, buying and selling), homosexuality (rights, marriages, clergies etc), rapes & abuse, adultery & fornication, alcohol consumption, pork eating, gambling, corruption, injustice, aggression, oppression, hate etc. There are also harvests of our tongues such as laying, backbiting, slandering, gossips, abuses etc. and these things are all great sin.

Sin is simply going against Allah. It is when human beings and demons go against the instituted manual of how to conduct their lives, spreading injustices among themselves; it is the unjust conduct of one against the other.  Injustice of any kind leads to problems in the world among people. All those that engage in the above sins will not have peace with God, their creator. People and societies that do not have genuine peace with God Almighty will not have one with others and unfortunately that is the genesis of acrimony and rancor among them. Countries and people who use lies and injustice to cause unquantifiable problems in the world such as killing one another through wars, robbery, corruption etc. and forgetting that we are one family from a single source and created by one God as He decreed “And among His (Allah) Signs is the creation of the heavens and the earth, and the variations of your languages and colours: verily, in that are signs for those who know.”(Qur’an: 30.22). He also continued that, “…if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole humanity: and if any one saved a life, it would be as if he saved the whole humanity. Then although there came to them our messengers with clear (guidance), yet, even after that, many of them continued to commit excesses in the land.” {Qur’an 5:32}

So, when we recognize God Almighty as our only creator and the general overseer of our affairs Who has given us sufficient guidance through His books, angles and prophets to spread peace in the world. Then, is it peace one is spreading when we hate each other because of others religion, tribe or race? I believe there is no compulsion to accept any other religion but there is tolerance and friendship in humanity. We are only employed to spread the message of peace with wisdom not to force people to accept it or kill or hate them if they do not. Ours is just to do our best and leave the rest to God Almighty and it is only then we will have genuine peace with Him and in the world.

to be continued

INTERVIEW: Indigenous Languages Should be Promoted –Isyaku Bala Ibrahim

An Interview conducted by a Freelance Journalist, Ezekiel Fajenyo on the new Nupe Proverb Book - Eganmaganzhi Nupe and other issues on Indigenous Languages and Literature with the Author I. B. Ibrahim 

May we meet you please?

Yes! My names are Isyaku Bala Ibrahim, an indigene of Niger State from Gbako Local Government Area, from an interior village called Bidafu-Zhaba. I am a trained manager, with a B.Sc in Management Studies from the Usmanu Danfodiyo University Sokoto and currently, a civil servant with a Commission in Abuja. My prime hobby is writing with interest in Nupe language, leadership and biographies. I recently became an author with the publication of my two works: Eganmaganzhi Nupe (Nupe Proverbs) and The Rise of a Servant-Leader: Dr. Mu’azu Babangida Aliyu, OON (Talban Minna) both not yet presented to the public, but by Allah’s Grace, it will come up in the next few weeks, 1st May 2010 to be exact.

Your recent publication on Nupe Proverbs tells of your fervent interest in promoting the language. What is your source of motivation?

Well, first and foremost, I am a language aficionado. I always love people who understand and speak their languages fluently which I think it’s a major motivation. When one likes something, to strengthen that like, one will ordinarily want to do something or will be moved to do something to fine tune that like and make the thing look more attractive to him and the people. And at a time when you realized that something is beginning to go wrong with that thing you like. To be candid, I do not think folding your arms portent that like. So you will be moved to take action to see that, that thing retained and maintained its desired features that make you like it. That is a scenario of what most of our languages are today. Our cultural heritage is being eroded by the day which calls for our collective action to preserve what are left of them today.

How far do you wish to go in promoting the language?

As long as I could or as long as God will permit me. Though, I sturdily believe promoting Nupe language is not an individual effort or task, but a collective one. Though, people in different capacities can make some appreciable impact, but it is frankly a collective thing as a Nupe proverb goes: Etun kanma, sayi egwa kanma (Collective work needs collective hands). So, I am just trying to see what I can do at my own end to help ourselves in keeping Nupe language and any other language flags flying. Because, I want a situation where a Gbagyi writer will pick up the challenge and say I can do this for my language too. If there are no books written on this subject, and if there are, it will add to what is on the ground. Sincerely, there are a lot of subjects and topics in our languages waiting for us as writers to explore.

Which challenges have you faced in the process of executing your projects?

Frankly speaking, there are so many of them: the process of data collection is tasking, our environment is also very unfriendly to writing, the most pathetic one is lack of power, and finally finance; because in this country to be successful as a writer, you have to become all in one - your own publisher, distributor, marketer, etc. Just you. Though, I am a person that strongly believes in turning challenges into opportunities. I believe there is always a way out of any difficulty we faced in whatever we engaged in or whatever we do in our lives. Also, the can-do-spirit also helps in this circumstance and most importantly, when one is very conscious of the incalculable impact what his doing will make on the people and the society in general. However, with this consciousness in your mind, you will then tend to forget these challenges as if they do not exist or simply look at them as the must cross huddles for you to succeed in this regard.

Do you agree that most indigenous languages are being threatened in modern times?

Yes! They are all threatened. The threat is here with us. It only depends on how we intend to fight it. You know that UNESCO and ethnologists or researchers had published several warning reports on languages that will be extinct in the next few years or in the next century some of whom are in Africa. You can see and feel it even here in Nigeria and particularly in Niger State. Things are not the way they used to be in the state. We have lost track of so many of our cultural values to modernity. Let us not go too far; if you know that your child cannot speak your language fluently that is a sign. So, let me answer this from two angles: first, foreign influence through colonization of Nigeria by the British and making English the official language in the country thereby reducing our mother tongues to mere household languages. But, this only happens in Africa continent unlike its Asian counterparts who were also colonized i.e. India, Malaysia, or China but they still maintained their culture and languages at their national and provincial levels. In India for instance, English language is only spoken when there is a national gathering. Secondly, domestic influence or negligence; here there is no any national law or act or edict at the state level or by-laws at the local government areas that promote or encourage the use of indigenous languages thereby preserving them. Our constitution is in English, national anthem in English. Nigeria is a multi-lingual nation with a foreign language mentality. This is a clear failure of our leaders who are unable to institutionalize the use of our languages through enactment of national or local laws, and our schools today at all levels are void of our local languages even at the core languages areas, not just the three – Hausa, Yoruba and Igbo but others. In fact, there is a fundamental problem here.

What may be done to salvage the situation?

As I said earlier, this problem is not what a person can single-handedly solve. It is far beyond an individual. It will require the support of the emirates and chiefdoms, local government areas, educational institutions and the state. They should as a matter of fact fish out those that can champion this task representing all the tribes in the states. Policies will be required from the governments at all levels to establish research institutes for indigenous languages, and also serious need to teach all indigenous languages in our schools across the country. All the tribes should be given due consideration and representation thereby providing a holistic solution to the problem and this is what I believe will make the desired impact on the various language centres in the state and the country at large.

Specifically name the projects you have in the works towards promoting the Nupe Language?

Ok. I have just concluded Enyalò – Nupe Arithmetic which will insha-Allah be out very soon. It is a piece that is also very revealing which shows how Nupe people count from kurugi (0) to Kpautsutsun (1,000,000) through to Gbautsutsun (100,000,000); and the way our forefathers and fathers applied arithmetic in their farms, commerce and tax etc. Then, I also have the following: Ékpó nyá Egangan – Nupe Grammar, The 101 Nupe Patriots 1400-2010 (Volume I & II), Egancinzhi –Nupe Idioms, Ecingizhi – Nupe Riddles etc all in the works. However, it will be my most fulfilled dream if all of them will be on the shelves and the impacts they will make to our people and the humanity in general. I am just prayer for long life and good health, because there are still lots in our culture demanding serious attention from writers.

Do you believe individuals have specific roles to play in documenting and propagating indigenous language?

They strongly have. In fact, documenting and propagation of indigenous languages has individualistic tradition in Nigeria. You will agree with me that in this country art works on literature, movie, music, or drawings had for long been championed or carried out by the right owners. And this is occasioned by them seeing themselves as change agents, and the unwavering resolve to do something in the society. Let me also state here that preservation of Nupe language in literature was pioneered by a Yoruba man- late Rev Ajayi Crowther in the mid 1860s and followed by Whitemen like Alexander W. Banfield, J. L. Macintyre, and Prof Frederick Seinfeld who was reported to have stayed in Nupeland for more than two decades. They all wrote interesting books on Nupe language and now formed the Nupe classical books of the 1860-1950s, though they are very limited or hardly seen, but they are much around. 

Arts generally have different ways of preserving and propagating our languages. Audio Songs of late Hajiya Fatima Lolo, Hajiya Fatima Batati, Hajiya Kulu Lafiyagi, Madu Sorogi, Alhaji Babaminin etc is another form of language propagation. The emergence of Nupe Drama or films today is part of it too. Today we have Hausa and Yoruba Newspapers, films shown on DSTV on a global scale, and they are on the internet i.e. on Google search engine. Mind you; these works were started by just a few people and now has global recognition and presence. So if these people did not come up with these works, we would not have referred to them. Individual efforts on cultural propagation are a long tradition not only in Nigeria, but all around the world. But, most importantly it must start somewhere, somehow by somebody for them to grow and spread.  

Aside being a Nupe, are there other factors which have inspired your unique projects in promoting the Nupe language?

I do appreciate human diversity. It is what defines the plurality of our existence. So, doing anything that will strengthen this diversity to me is a worthwhile effort. Secondly, I consider this effort as trying to uphold God’s virtue by appreciating and maintaining what He had created. Allah created human beings with different identities. He also created their languages as means of communication with one another. Therefore, when you broadly look at this effort, it is to me a service to humanity.

What is your understanding of the Nupe orthography in the modern context?

In fact, this is a very important question, to the best of my knowledge and through my research; Nupe language does not have its on alphabetical signs as the language had remain unwritten for centuries. As a result, the coming of the two lettered religions: Islam and Christianity led to the teaching of Arabic which was the language of the Islamic faith, while the missionaries came with the English Bible which led to the adoption of English language to teach the faith to their converts. While the emirate uses the Arabic letters to communicate in Nupe Ajami to themselves for centuries. Then the British colonized the country and introduced the roman letters also a medium of communication in English language, which since then became the official language of the country and mode of writing through out the country. So this is how we became use to the roman letters and hence their adoption and use in the writing in Nupe language, and the Nupe Ajami’s in used then is now used in isolated cases which are thus fast fading. The first person that wrote on Nupe language was Rev. Samuel Ajayi Crowther, who was among the chief missioners that worked in the Nupe country in that period. He published a book entitled A Grammar and Vocabulary of the Nupe Language in 1864 using the roman letters. Others also followed suit more so that the country’s administrative and educational institutions after the colonization favoured the use of the roman letters. A.W. Banfield also translated the English Language Bible into Nupe Language and also wrote the Nupe Dictionary using the same letters with the Yoruba format of writing with the roman letters in the 1910s.

So, the use of Roman letters has become a tradition which their contemporary use in writing Nupe Language was never a challenge at all, the only thing to be aware of is the berezhi - tonal system, where a word can be expressed in so many forms with different meanings; and taking note of the number of egimikazhi in the Nupe alphabetical list. Another thing is the application of modal verbs which is quite different from the English ones used in Nupe grammar. So learning and writing Nupe in the modern context is not as complicated as learning Chinese, Japanese, Hebrew or any other language. The important requirement is the passion, the zeal or the courage to learn the language by knowing how to read and write it.

What do you think literary associations like ANA should do to promote indigenous languages and literature?

ANA is at the forefront of this promotion. I could remember the literary body organized a colloquium at Kaduna in honour of one of our own, Malam Abubakar Imam Kagara which I was in attendance in 2009 and theme of that event was on encouraging writings in our indigenous languages. This was because Imam’s ace writings and works were all in Hausa language like the Magana Jari ce, Ruwan Bagaja etc.  That programme was part of the sensitization programme of the Association which is a step in the right direction and I hope they will do more. It also organized the maiden edition of Northern Nigeria Writers Summit in 2008 which Niger State Chapter hosted. Various speakers at the event spoke on the need for writers in the region to preserve their cultural norms through writing in our languages. ANA Niger I believe is also encouraging us who chose to write on indigenous language literature.

What should educational institutions, including Education Resource Centres do to develop indigenous languages?

Our educational institutions have not helped matters. These languages have been part of us, part of our lives. Hardly will you find a detailed research on these languages in our institutions. Even the so-called big-three languages (Hausa, Yoruba, and Igbo) depended on the individual writers to get to the level they have attained today. Thanks to Hausa and Yoruba writers. Other languages do not have any present in the scheme of work of the Department of Nigerian Languages in almost all the higher institutions in the country.  I’m always baffled when I hear the name given to this department but when you actually visit it; it does not go beyond the three languages out of about three hundred the nation is blessed with. Then you will begin to ask yourself, is it only three languages that exist in this country. These institutions suppose to be our referents on any topic on our culture and traditions not even the languages. Though, I will always point my left fingers at the government. It’s their fault with no exception because until recently about 90% of these institutions are government owned. There is no any concrete policy platform on cultural preservation by the government to these institutions, and no Cultural Institute is establish by Federal or State Governments talk less of local government with this mandate. I should be corrected if there are. Even the traditional faculties are crying of lack of funds and infrastructures talk more of culture whose significance is barely recognized by our leaders. All we have today are museums, archives, libraries which are all collection centres, not cultural research centres. Even some of these museums and libraries their maintenance is left to the rats, and cockroaches. I’m sorry to point out this, do you know that I almost forgot that Niger State has a library until I joined ANA Niger and because the complex house its office where we meet weekly; what I saw there was beyond words due to its unpardonable condition.  But, cheers! About a month ago, the current regime has taken the bull by its horn in an attempt to restore the complex back to its rightful position in the information arena of the state. In this strategic arena, you will find the National Library and Federal Information Centre all functioning through the provision of rewardable services to Nigerlites; while, the State Library is under lock and key. In fact, closed. Therefore, this audacious step taken by Dr Mu’azu Babangida Aliyu’s administration has saved us over two decade’s shame and this is the proactive leadership we need and admire to say it bluntly. Thanks!  

So, all the stakeholders have a part to play: the government, its educational institutions, and individual writers in promoting indigenous languages and literature in this country.

Should our works in English be translated into indigenous languages, especially literature?

They should. Imagine if the Holy Bible was not translated into English language from the original Aramaic, Hebrew, and Greek scripts. Because I learnt that Jesus Christ spoke Aramaic and currently, the Bible is the most translated Book on earth including the Nupe translation. The Holy Qur’an is also translated into several languages around the world too from the original Arabic script. The recent one is the Nupe translation by Sheikh Said Enagi. And who will today doubt the impact these translated books have made to humanity. I believe no one dare do that. So, I will be at the forefront of championing this project to see the works of our literary icons or elders in Niger State like late Abubakar Imam, Mamman Jiya Vatsa, Abubakar Gimba, Yahaya S. Dangana, B.M. Dzukogi etc. translated into Nupe, Gbagyi, Kamuku, Hausa languages etc. and other works in the country.

The technical aspects of some of the indigenous languages often threaten people who wish to work on them. What has been your staying power?

It is a perception thing, or else I believe nothing on earth is difficult. If you look critically they are all technical, it depends on how you unlock the logic to overcome this technicality. For example, most people believe mathematics is difficult but ironically they perform maths everyday in their transactions. So, even what you think is simple may end up being difficult if not done rightly. For instance, there are places you will be required to just smile or laugh and in another place just to show remorse or cry. If you interchange them or do too much of them, then you will become something else in the eyes of the people. The point I’m making here is get the right fact, do the right research and you will have the right essay or output. In Nupe actually, understand the language very well, know how to write it, and ask question where in doubt from those who know.

Should State Ministries of Education have anything to do with promoting indigenous language?

I think this question should not limit this promotion to the state ministries of education alone. All the levels of governments in the country play decisive role in our education. Though, this is the right ministry that is most suitable to or can make the most desired impact on a larger scale from the Federal to the state and the local government areas. For instance, the language I’m communicating with you now was made possible through Ministry of Education from 1983 when I started my education career as a pupil in a primary school learning A, B, C, D. here in Minna through to the time I wrote my WAEC, English Language papers and all other subjects were written in English language. This continued to date, even in my office memos are written in English. Through out this process, I was not thought by the English or the British but by my fellow brothers and sisters who also went through the same process. And mind you, this was made possible through schools under the supervision of the Education Ministry in the local governments in charge of the primary school I attended; State government in charge of the secondary school I finished from; and Federal Government responsible for the two tertiary institutions I graduated from were all under the supervision of Federal Ministry of Education. So imagine English and at least three other local languages within this area were taught to us with the same vigour English language was taught, we would have been gurus in Gbagyi, Hausa and Nupe languages. So they are supposed to be the vanguard of this promotion.

How long did it take you to complete the book on Nupe Proverbs?

To be exact, I started compiling the proverbs few months after my national youth service in 2004, possibly around June. And I temporarily dropped my pen on proverbs on July, 2009. So, it took me five good years to come up with this book by Allah’s Grace.

BOOK REVIEW: The Taste of Servant Leadership

Book: The Rise of a Servant-Leader

Author: Isyaku Bala Ibrahim

Pages: 214

Year of Publication: 2009

Publishers: Gurara Publishing, Minna

Reviewer: Abdullahi Ismaila

It is often said that the taste of pudding is in the eating. The same meaning is implied in the statement of a Greek philosopher, Sophocles, who says that you will never know a man until you test him in an office. These truisms will serve as vistas through which both the book, The Rise of a Servant-Leader, and the man in the centre of it can be assayed.

Verily, I.B. Ibrahim’s book, The Rise of a Servant-Leader, is an obsequious piece of writing which documents the phoenix-like rise of Dr. Muazu Babangida Aliyu to power and his “meteoric achievements.” Thus, like the pudding, the reading (or eating) and digesting of this extensively well researched book is sure to produce mixed tastes. To some, it may just be another skewed and tailored piece of writing objectified only by the teleology of its proponents – that is, to induce in the readers (or eaters) a predetermined response. To others, it may just be a rich source material no matter how well tailored by which to assess the trail blazing pronouncements and programmes of the self-styled Chief Servant.

In deed, as Sophocles says, having being tested in the klieg-light of such an exalted public office, one may be tempted to ask the questions. Who is Dr. Muazu Babangida Aliyu? Is he really what he professes to be? Is he not another con-waster adept at rhetoric and chicanery which is the trade-mark of Nigeria’s political elites? These questions as well as the desire to determine the taste of servant-leadership are condiments that will whet the appetite of any one encountering this richly documented and well researched book.

The Rise of a Servant-Leader contains nine chapters with an appendix. It is anchored on the philosophy of servant leadership espoused by Dr. Mu’azu Babangida Aliyu, the Executive Governor of Niger State. This hallow philosophy provides the writer with the promontory to view and articulate the achievements of the Chief Servant in two years. Dr. Muazu Babangida Aliyu left no one in doubt right from the inception as to the direction of his administration as he declared:

You have asked for transparent, accountable and collective decision-making government and administration and you have elected and sworn-in the head of the administration today. We are all your servants to serve and provide services to you. Because I am your servant I request and appeal to you to address me as Chief Servant rather than Excellency. (p.108)

This quaint dictum represents a glaring paradigm shift from the hitherto drab and aristocratic nomenclature and philosophy of governance. Nonetheless, the enormity and trajectory of this new found passion is not altogether lost on the icon of that philosophy. Dr. Muazu Babangida Aliyu notes that his administration is a propitious contract “signed, sealed and delivered between myself, you the people of Niger State and Allah (SWT)” (P.111). This statement cannot be taken as another persuasive rhetoric and gimmicks of a bold-faced politician. In deed, the fact that it is linked to God, Almighty suggests that it is issued by one who is mindful of his responsibility to mankind and to God, and is not intent upon discharging it. For God is not a toy to rascally demean.

Thus, from the first chapter of the book, the reader is introduced to the profile of this personage whose meteoric rise to power is as providential as it is tastily mesmerising. Like a phoenix he emerged from the ashes of political bickering and non-plus sing cape diem.  His emergence thus smacks of opportunism but no less providential. His profile in chapter one is a showcase of a tested and experienced administrator, an erudite scholar and an astute politician who first cut his political teeth in 1983 when he was elected as a member of the house of Representative on the platform of the National Party of Nigeria (NPN). To all intents and purposes, the profiling of Dr. Muazu Babangida Aliyu shows that he is a purposive, an adventurous, and a forthright goal-getter.

In chapters two, three and four, the writer traces political development in Niger State which has produced four civilian governors so far, the candidature of Dr. Muazu Babangida Aliyu, and his election in the April 2007 elections. Niger State was created in 1976 and so far it has produced eminent Nigerians who have served and are still serving in various capacities both at the state and national levels. In spite of the huge gains made by the state, however, the writer notes that Nigerlites still yearn for a better deal, a “change from injustice, unapologetic atrocities, dishonesty, betrayal, distrust, lack of focus and irresponsibility” (p.32). Thus, as the writer observes, when Dr. Muazu Babangida Aliyu emerged as the gubernatorial candidate of the PDP after the bitter feud that threatened the polity, he “attracted comments from different quarters in the state. Some described him as an ‘intervention candidate’ while, others saw him as a ‘God-sent Candidate’ or ‘the messiah.’”

His election as governor on 14th April 2007 nevertheless silenced doubting Thomas’s and sceptics some of who sought to discredit him by whipping sentiment over his indigeneship background. Yet, as the writer argues, such base consideration is inconsequential in the light of the cultural integration and globalisation that has effectively broken such barriers as ethnicity, indigeneship, and race thereby allowing peoples of various hues and creeds to become leaders and citizens in countries and localities other than theirs. The writer cites examples of Nikolas  Sarkozy of France, Barack Obama of USA, John Ezzidio of Sierra Leone. In Nigeria, this integrational cultural flux has produced many leaders including the late Alhaji Muhammadu Bagudu Waziri who was once elected in Ibadan as Supervisory Councillor of Land and Public Health in 1950s. Thus, this cultural flux has become a sine qua non, and so riding on the crest of this understanding Dr. Muazu Babangida Aliyu undisputedly became Governor of Niger State.

Nonetheless, soon after he assumed office he faced many challenges, not in the least, the series of litigations instituted by both the opposition and some aggrieve members of the ruling party as well as the task of value re-orientation. Hitherto, as the writer notes in chapter six, the perception of an average Nigerian about government and politics is to the effect that:

…politics is a lucrative enterprise, indeed an easy way of making money and becoming wealthy. No wonder, every Tom, Dick and Harry comes out to contest and engage in fierce battles to win an election by all means! The result of this is the enthronement of touts and weaklings who would be constantly pushed around as events and godfathers may dictates (p.74)

Obviously, this deeply entrenched perception and value orientation does not agree with Dr. Muazu Babangida Aliyu’s philosophy of servant leadership. And his attempt to reorient people’s perception towards a service-oriented public service was met with stiff opposition leading to series of litigations, clash of interests, and public inquisition. The net effect of all this is a dragnet on the statecraft and a drain on state’s scarce resources.

In spite of this, however, the vision and mission of the Chief Servant which is to make the state “one of the best three (3) state economies in Nigeria by the year 2020,” as the writer notes, is on course. This forms the thrust of chapters seven and eight. The determination of the Chief Servant to succeed is couched in the following statement:

… I am afraid of failure because I don’t know what it is. I want to succeed. I need your help and assistance and together we shall succeed. As a sign of our determination to succeed, I have generated a credo that will in addition to our national anthem and pledge be a permanent anchor inspiring us to work devotedly as one people. (p.123)

This credo is the much bandied passion, vision 3:2020. The vision is expressed in the ten point agenda outlined in chapter five, which are: agriculture, civil service, commerce and industry, culture and tourism, employment generation, health, judiciary, local government structure, Peoples Democratic Party (PDP) and security.

The actualization of these agenda is anchored on the innovative ideas of infrastructural and service financing initiatives which are: Direct Government Financing (DGF), Public-Private Partnership (PPP) initiative, Public – International Donor Collaborations (PIDC), Inter-Governmental Partnerships (IGP), Bi/Multilateral Agreements, Private Social Responsibility (PSR), and others. Through these platforms, the writer notes that “the state is witnessing groundbreaking landmarks and transformation across the state.” (p.134)

These landmark achievements are indicated in chapter eight which is the longest chapter in the book. The achievements cover the areas of agriculture, rural development, culture and tourism, commerce and cooperatives, education, poverty eradication and value reorientation, health, land and housing, transport and infrastructural development, information and communication, youths and sports and general administration which includes civil service reform, local government structure, the PDP, urban renewal and discipline, accountability and transparency, zero tolerance for corruption, etc.

It is in the context of these “meteoric achievements” that the writer likens the Chief Servant to the Premier of Northern Nigeria, Ahmadu Bello, KBE. Even Danmasanin Kano, Alhaji Maitama Sule concurs when he christened Dr. Muazu Babangida Aliyu, “the new Sardauna of the North.” This means more encomiums, more platitudes, and many awards for the action governor.

In the final analysis, reading through this book, one gets the impression that Dr. Muazu Babangida Aliyu is astute politician, an inspirational leader, one with an eye to the future of not only himself but that of the state and the country as a whole. By this profiling and detailing of the achievements of the Chief Servant, the writer, I. B. Ibrahim has beckoned to posterity to place the utterances of this man, who Alhaji Maitama Sule says will go a long way in the politics of Nigeria if he continues the way he is going, with his actions. The most striking feature of this book is the thoroughness of research and the rich-store of information of the Chief Servant which is sure to benefit not a few academics as well as critics of the administration.

Nonetheless, there are few instances of grammatical and typographical mistakes such as the sentence “though, if…” in the first paragraph of page 33, “set to achieve” instead of (set out to achieve); “need others’ advice” instead of (need other people’s advice) all in page 33, “toiled” instead of (toyed) in page 34, and the hanging sentence in the beginning of the second paragraph of p.102, and the verbosity in the phrase “as premonitory of many.” Or else, the language is generally down to earth and simple. The pictorials enhanced understanding of issues.

BOOK REVIEW: “Proverbs Are The Life of Nupe Language”

Book: Eganmaganzhi Nupe (Nupe Proverbs)

Pages: 313

Author: Isyaku Bala Ibrahim

Publishers: Gandzo Enterprises, Minna

Year of Appearance: 2009

Reviewer: Ezekiel Fajenyo

Generally speaking, African societies thrive on oral culture. Most people especially as found in the rural places still make use of their oral aesthetics to express themselves either verbally (in moments of dialogue or rendering of songs) or physically (by making body gestures which give meaning and relevance to the verbal expressions). Festivals, rituals, masquerades, palace affairs, to mention a few examples, are conducted with strong adherence to the traditional imperatives especially indigenous language. And every ethnic/tribal group has its own language of expression, and many languages also have dialects which show the expansive influence of each tradition. While in Nigeria for instance, it is estimated that there are well over 500 indigenous languages, some still have their dialected variables which are widely spoken as part of tradition.

One challenge which linguistic studies, have provoked is that sufficient work has not yet been done on these many indigenous languages especially in Africa. There are many of same which have never been considered for documentation even by the elite from within the groups who should show qualified interest. Aside this is that common agreements are not easily reached on standard orthographies which should bear the spirit of reality of each ethnic experience. Moreover, the federal and states ministries of education have often been pretentious in handling issues of indigenous language especially in Nigeria. I had commented on the problems of these languages, sometime ago, on this page.

The truth is that most of our indigenous languages and dialects are under threat. Some of them are no longer being used in public, even private discourses because most people think and speak (and write) in English language. There are homes where even the parents are not skilled in the use of their own indigenous languages, not to speak of their children, who have since discovered salvation in English, Igbo, Yoruba and Hausa. Some people have never attempted to write in their own languages. And some hate to identify with others who love to utilize their languages. When conversations occur in indigenous languages, some people simply have a way of forcing English or Hausa to replace the original languages.

Even in higher institutions where indigenous languages (and dialects) are taught – or are supposed to be taught – most people do not show commitment, as if they are forced to embrace same. There are too many challenges frustrating the existence of indigenous languages in Africa.

Without mincing words, I.B. Ibrahim’s Eganmaganzhi Nupe (Nupe Proverbs), which contains over 1000 proverbs (with English translation and explanations), should be a highly applauded exercise for obvious reasons. I see it as a honour to that language because it has come to shock people to a new awareness and consciousness that they gain nothing pushing their language into the museum but rather, that it should be daily used as an expression of communal integrity, and a willingness to enjoy the spirit of freedom enjoyed by the language.

Secondly, it is a unusual book which exposes a rare aspect of experience, for how many people really speak proverbs these days? Yet, acknowledge of proverbs (and its use) demonstrates strong affinity with language; it shows depth of understanding and profundity of commitment to the reality of that language. In Africa, life is treated as deep, even spiritually so. And proverbs typify this realization, because they show higher dividends in the mastery of language, and all its oral particulars. Those who do not know the way of proverbs are often considered babyish or shallow which is why Achebe writes in Things Fall Apart (1958) that proverbs are the palm oil with which yams are eaten!

Ibrahim’s modest effort, according to him, “is written in honour of Bagandozhi, Etsu Nupe, Alhaji Yahaya Abubakar, Commander of the Order of the Federal Republic (CFR), for championing the Nupe course, the State (Niger) and the nation in general; and as he marked the 5^th Year Anniversary as the 13^th Etsu Nupe in 2008” (p.iii). He provides Nupe alphabets (Egimikazhi Nupe), insisting that Nupe alphabetical order does not have Q(q) and X(x) out of the adopted Roman letters in written Nupe language”, and the vowels (Wasalizhi). He informs his readers that Nupe is powerful tonal language, with three tonal systems (berezhi) – the rising, the falling and the flat tones, and that the system “allows a speaker or reader to understand the lexical and contractive nature of the vowels and its usage in bringing out the respective meanings of the spoken words, phrases or sentences”.

With concrete examples, he also names Nupe consonants (egimika-labagizhi), which are of three kinds – single, double, triple. And in his preface (kpikpe), and that the tonal language itself is enriched by parables (egankogi), warning (gangba), idioms (egancin), riddles and tales (ecingi) and proverbs (eganmagan). He touches on the history of the Nupe (who are now found in Niger, Benue, Plateau, Kogi, Kwara and the Federal Capital Territory), while clearly affirming that proverbs are “wise sayings” which the people make generous use of, and they “educate, entertain, and teach morality and good conscience. They formed parts of the oral or unwritten norms and ethics of the Nupe societies passed down to several generations through music, stories, plays, communal discussions, worships, etc… Like other African proverbs, most Nupe proverbs associate or relate peoples’ actions to their immediate environment in order to explain or correct a particular situation, norm, issue, or problem. They also enlighten, warn, advise, correct or teach the language to change perception which in most cases becomes reality” (PP. x-xi).

The book is a wonderful compilation of examples of these proverbs, which the compiler labored so hard to gather over 10 years in order to enrich his father-tongue. Written originally in Nupe, they are translated into English, with brief explanations. Every language has its secrets of self-beautification and self-enrichment. In Africa, most languages harbor elements of poetry, exclamations, indirections, idioms, euphemism, ideophones, metaphors, rhetorics, and repetitions, for power and beauty. During festivals, storytelling, casual talks, songs, prayers and rituals, these languages are forcefully expressed by elders to the shock of the audiences in such a way that the young may even begin to ask themselves questions as to whether they originally emanated therefrom. The Nupe language has a lot of elements which are projected through the proverbs. The book also contains footnotes which properly situate the structural dimensions of the proverbs.

The forty two (42) chapters of the book (kpangwazhi) are arranged alphabetically, and the index (emikazhi nin) is the last part of the book, arranged serially from a-z. Indeed, each “word has its closer meaning in English and it is arranged according to each chapter and the proverb in which each word can be traced”. No wonder, Ibrahim has dutifully started work in earnest on another book, Nupe Grammar. He is proud of his origin, whose beauty he insists in selling to the world as one of those not destined to die!

This book, according to him, “was written to contribute my quota to the advancement of written Nupe language which may serve as a reference material for people (students, teachers, anthropologists etc). It should be clearly understood that in as much as racism and tribalism are unethical, not speaking one’s native language is a crime against one’s identity and tradition and above all, a crime against humanity…” This is the height of patriotism, which is even recognized by the Etsu Nupe, HRH, Dr. Yahaya Abubakar, who in his foreword to the publication, writes: “Nupe language is greatly endowed with a lot of proverbs, and documenting it through writings as done by this author shows his commitment towards our cultural preservation and rejuvenation… it signifies a new dawn for these Nupe proverbs; hence, the brilliance, maturity and thoughts of the Nupe people”.

The chapter (42) of the book clearly touch on a variety of issues such as religion (1), disease (3), mistakes (4), love (5), honour (6), adultery (7), quarrel (9), meanness (31), culture (29), hypocrisy (27), destiny (24), truth (21), wickedness (II), partnership (13), work (15), money (16), the world (40), business (37), contentment (38), behavior (33), death (35), etc. There is truth in the claim that the publication is encyclopedic – it touches on life, problems, desires, dreams, spiritual commitments, associations, business, knowledge, respect for tradition. Therefore, there are issues of morality, spirituality, humanity and life thereafter. We can only pick on very few examples: (1) Emagi ga ma gi, wun a le kata o tinba (if a mosquito knows how to bite well,  it will sleep in a room till day break = A good strategy will give good results, no matter the shortcomings, p. 269); (2) Egigba ba cigbantun, wun ba ewo (A carpentry apprentice that cuts a timber has cut money = Good raw material will generate good revenue or earning, pp. 114-115); (3) Zana Soko ya na e de o (whoever God will give will get it = God fulfils promises, (p.17); (4) Yiyakpe eza, batan egwa wuntso u yi o (Reliance on someone is a disease of its own = People always failed in their promises , p. 33). (5) Duku ta fili e bana, sharya ma dan ninbo e nyi enya (A potato is shining outwardly, while the weevils are busy inside destroying it = Sometimes what is seen outside might not reflect what is inside, p. 91). Now, imagine a book of over 1000 proverbs! Altogether, it is a business of 313 pages. Even the non-Nupes will enjoy the index, and may be motivated to start learning the rich, tone-induced language.

One other quality of the book is the avalanche of suggestive illustrations which neatly introduce every chapter. The illustrations depict Nupe morality, dressing, norms, scarifications, farming occupation, etc and these are reputedly created by the brilliant artist, Awal Abdullahi Sakiwa.

I.B. Ibrahim deserves commendation for this great work because it is inspiring, and can easily motivate others who speak diverse languages in Nigeria to stand up and preserve their own origins too. Born in Kaduna but an indigene of Niger State, this young man from Bidafu-Zhaba in Gbako LGA and specialist in Financial and Management Studies (with a degree from Usmanu Danfodiyo University, Sokoto, 2000-2002) is currently serving his career with the Corporate Affairs Commission, Abuja. But I have chosen to also call him a linguist and a Preserve of Culture by virtue of this neat, well-published book whose relevance will continue to be enjoyed by all.

POEM: A NATION OF HARAMS

 By
Isyaku Bala Ibrahim

Kilimanjaro sits on this United Nations
Her face tainted with ugly ends
Bowed to temptations of kleptomania
Afraid of orderliness and normalcy


A giant playing with miniatures
Her fish-baits cascading the cloud and the galaxy
And found love with apparition
But her energy centred on retrogression

A confused leader with a natural crown
Ancestral home of people of colour
Diaspora beckons 
A natural big brother


Breeding abnormal generation
From the goliaths of Delta
To the pharaohs of Boko
And the Galatians of Ooduwa
The harams of this nation

This David of another kind in Delta
Wicked Moses from the land of Boko 
Aliens of political iniquity
Angels of raped democracy
Unleashing do or die
They did, and they killed
These thirsty vampires took many


Bola Ige, Funsho Williams
Chuba Okadigbo, Harry Marshall, Chidi Nwosu
Sheikh Jafar, Saudatu Rimi
Their souls have not found rest
Waiting libation
That will vapourize this anarchism    

These counter the activitism of Saro-wiwa
The doggedness of Sawaba
The frankness of Gani
The kalakutaness of Fela
They were virgins of blood and arms                            
So, why the harams?                  

{Haram – forbidden/prohibition; Kalakutaness – what comes out of Kalakuta (Fela’s Shrine), Boko – rebel group, Ooduwa – name associated with a frontal group in South Western Nigeria}