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OPINION: Tracing In Unusual Muslim Name [Monday Lines 2]

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By Lasisi Olagunju

In his column last Saturday, my friend and brother, Farooq Kperogi, reminisced his previous piece on unusual Muslim names in Nigeria which do not “seem to have any links with the rest of the Muslim world.” He listed ‘Badamasi’ as one of them.

Kperogi said some readers of his column traced for him what they thought was the etymology of ‘Badamasi’ to an Arab poet “whose book advanced students in traditional Arabic schools” in Hausaland. He said his readers added that the book, “a Sufi poem, is used as a resource for Arabic vocabulary lessons and that over time, it became popularly known as Badamasi, named after its author.” Kperogi, however, held that he had “not found any scholarly corroboration for the claim that Badamasi is the name of an Arab poet.” Instead, he noted that “there is a late nineteenth-century Ilorin Muslim scholar and poet by the name of Badamasi whose poems are often utilized to enhance Arabic vocabulary and are a staple in the curriculum of traditional Islamic schools. But it’s not clear if he is the original bearer of the name.”

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Both Kperogi and his readers may be right. But, even if they are right, the question still remains: How did the author(s) get the name and what does it mean?

A few months before the British invaded and conquered Kano in 1903, a young man wandered into that city with the panache of the literate. He gave his name simply as Abd Allah. As usual in those days, he came with no surname. Historians say he was found to have originated in a place called Ghadames (Ghadamis) in the far north of Africa. He was not alone in Kano; he had uncles who formed the Ghadames community of Arabs. But, because he was well-loved in Kano, he became popular and known as Abd Allah el-Ghadamisi (Abd Allah the Ghadamisi); the toponym, Ghadames (Ghadamis) had provided for him a surname – Ghadamisi, a citizen of Ghadamis.

MORE FROM THE AUTHOR: OPINION: A Review Of IBB’s Book Of Billions [Monday Lines]

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Because a man’s skill and competence will feed him even in a season of famine, Abd Allah soon found favour before God and man because his primary language was Arabic and he was literate in it. And, because he could read and write Arabic and had quickly amassed enormous competence in Hausa language, C. L. Temple, northern Nigeria’s Lieutenant Governor, employed him as an assistant. He spent some time with Temple, then moved to H. R. Palmer, another top colonial officer who was employed by the authorities to do rural tax assessment. It was Palmer who got Abd Allah to write his memoirs. That book, ‘Your Humble Servant: The Memoirs of Abd Allah Al-Ghadamisi’. There is a 1996 seminal article on it authored by Muhammad Sani Umar and John Hunwick. Because, sometimes an author gets more famous than his work, al-Ghadamisi’s name appears to have overwhelmed the book’s title.

We read former President Ibrahim Babangida in his autobiography (page 2) crediting his father’s name, Badamasi, to the title of a book. He wrote: “As I understand it, my grandfather named my father ‘Badamasi’ after a particular religious book that he consulted regularly. My grandfather was so fond of the book that he decided to name his second child after it, and that was how the name ‘Badamasi’ came into our lineage!” Could he be referring to Abd Allah Al-Ghadamisi’s memoirs?

Sheikh Adam Abdullah el-Ilory (1917-1992) was the founder of the Markaz, Agege, Lagos. He was a highly regarded Islamic scholar and historian, and for that, he got decorated home and abroad. John Hunwick, British academic, author and Africanist, in his ‘The Arabic Literary Tradition of Nigeria’ published in 1997, described Sheikh Adam as “the greatest (Arabic/ Islamic scholar) that Nigeria has produced in the twentieth century.” Adam was educated far and wide and, he, significantly, was at Al-Azhar University, Cairo. He wrote books on Astronomy and Philosophy, on Yoruba origin and history; Islamic history and jurisprudence, Arabic language and its history, etc, etc and delivered hundreds of very seminal lectures.

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MORE FROM THE AUTHOR: OPINION: El-Rufai, Obasa And Other Godfather Stories [Monday Lines]

In one of his lectures that I uploaded on my Facebook wall on 22 March, 2024, Sheikh Adam traced the history of Islam in Hausaland to a group of itinerant clerics and merchants from Ancient Mali. The cleric added that “with the Malians were the Ghadamisi”, the people of Ghadames, a town built on an oasis in northwestern Libya. Geographers locate that place today near the Tunisian and Algerian borders. For centuries, the town was very popular as a centre for Trans Saharan Trade, particularly, the Arab flank of the Slave Trade.

The Sheikh Adam story is better told in his very words but he spoke in Yoruba; I try some translation (and transliteration) here: “The Ghadamisi. They are a tribe, a whole city. Àwon olórúko president wa ní Nigeria nìyen (they are our president’s namesakes). That is where he (Babangida) got his name, Badamasi. Some pronounce that name as Bidimos. They use Badamasi in Hausaland; we use Gbadamosi in Yorubaland. Bidimosi (Badmus, Bidmus) is a recent variant…It is not as popular as Ghadamisi. With the Ghadamisi were the Wangara. The Wangara brought Islam to Hausaland.” The period he spoke of was around the 14th century.

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Sheikh Adam linked the Wangara with the Ghadamisi. You would want to ask what brought together those two disparate tribes. The Malian city of Gao was a major hub for trade and cultural exchange in those distant days. History told us that the “westernmost of the three central routes of the trans Saharan trade was the Ghadames Road, which ran from the Niger River at Gao north to Ghat and Ghadames before terminating at Tripoli.” That route provided the common course for the lives of the Wongara and the people of Ghadames in their joint journey of trade and faith to West Africa. It is in The Kano Chronicles that “during the reign of Yaji, the King of Kano from 1349 to 1385, the Wangarawa came from Melle (Mali) bringing the religion of Islam.” The Wangarawa came as clerics, marabouts and scholars.

Kperogi thinks Hausa’s ‘Badamasi’ was “Yorubized to ‘Gbadamosi’ and later anglicized to ‘Badmus’ in Yoruba land.” If he reads me here, and if he agrees with Sheikh Adam that ‘Ghadames/ Ghadamisi’ is the root of ‘Gbadamosi/Badamasi’, I hope he will rethink this conclusion. I say so because between ‘Badamasi’ and ‘Gbadamosi’, the one with the ‘Gb’ sound sounds closer to ‘Ghadamisi’, their root.

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Out-of-school: Group To Enroll Adolescent Mothers In Bauchi

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Women Child Youth Health and Education Initiative (WCY) with support from Malala Education Champion Network, have charted a way to enroll adolescent mothers to access education in Bauchi schools.

Rashida Mukaddas, the Executive Director, WCY stated this in Bauchi on Wednesday during a one-day planning and inception meeting with education stakeholders on Adolescent Mothers Education Access (AMEA) project of the organisation.

According to her, the project targeted three Local Government Areas of Bauchi, Misau and Katagum for implementation in the three years project.

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She explained that all stakeholders in advancing education in the state would be engaged by the organisation to advocate for Girl-Child education.

READ ALSO:Maternal Mortality: MMS Tackling Scourge —Bauchi Women Testify

The target, she added, was to ensure that as many as married adolescent mothers and girls were enrolled back in school in the state.

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Today marks an important step in our collective commitment to ensuring that every girl in Bauchi state, especially adolescent who are married, pregnant, or young mothers has the right, opportunity, and support to continue and complete her education.

“This project has been designed to address the real and persistent barriers that prevent too many adolescent mothers from returning to school or staying enrolled.

“It is to address the barriers preventing adolescent mothers from continuing and completing their education and adopting strategies that will create an enabling environment that safeguard girls’ rights to education while removing socio-cultural and economic obstacles,” said Mukaddas.

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READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC

She further explained to the stakeholders that the success of the project depended on the strength of their collaboration, the alignment of their actions, and the commitments they forge toward the implementation of the project.

Also speaking, Mr Kamal Bello, the Project Officer of WCY, said that the collaboration of all the education stakeholders in the state with the organisation could ensure stronger enforcement of the Child Rights Law.

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This, he said, could further ensure effective re-entry and retention policies for adolescent girls, increased community support for girls’ education and a Bauchi state where no girl was left behind because of marriage, pregnancy, or motherhood.

“It is observed that early marriage is one of the problems hindering girls’ access to education.

READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC

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“This organisation is working toward ensuring that girls that have dropped out of school due to early marriage are re-enrolled back in school,” he said.

Education stakeholders present at the event included representatives from the state Ministry of Education, Justice, Budget and Economic Planning and Multilateral Coordination.

Others were representatives from International Federation of Women Lawyers, Adolescent Girls Initiative for Learning and Empowerment (AGILE), Bauchi state Agency for Mass Education, Civil Society Organization, Religious and Traditional institutions, among others.

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They all welcomed and promised to support the project so as to ensure its effective implementation and achieve its set objectives in the state.

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OPINION: Fubara, Adeleke And The Survival Dance

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By Israel Adebiyi

You should be aware by now that the dancing governor, Ademola Adeleke has danced his last dance in the colours of the Peoples Democratic Party. His counterpart in Rivers, Siminalayi Fubara has elected to follow some of his persecutors to the All Progressive Congress, after all “if you can’t beat them, you can join them.”
Politics in Nigeria has always been dramatic, but every now and then a pattern emerges that forces us to pause and think again about where our democracy is heading. This week on The Nation’s Pulse, that pattern is what I call the politics of survival. Two events in two different states have brought this into sharp focus. In both cases, sitting governors elected on the platform of the same party have found new homes elsewhere. Their decisions may look sudden, but they reveal deeper issues that have been growing under the surface for years.

In Rivers, Governor Siminalayi Fubara has crossed into the All Progressives Congress. In Osun, Governor Ademola Adeleke has moved to the Accord Party. These are not small shifts. These are moves by people at the top of their political careers, people who ordinarily should be the ones holding their parties together. When those at the highest levels start fleeing, it means the ground beneath them has become too shaky to stand on. It means something has broken.

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A Yoruba proverb captures it perfectly: Iku to n pa oju gba eni, owe lo n pa fun ni. The death that visits your neighbour is sending you a message. The crisis that has engulfed the Peoples Democratic Party did not start today. It has been building like an untreated infection. Adeleke saw the signs early. He watched senior figures fight openly. He watched the party fail to resolve its zoning battles. He watched leaders undermine their own candidates. At some point, you begin to ask yourself a simple question: if this house collapses today, what happens to me? In Osun, where the competition between the two major parties has always been fierce, Adeleke was not going to sit back and become another casualty of a party that refused to heal itself. Survival became the most reasonable option.

His case makes sense when you consider the political temperature in Osun. This is a state where the opposition does not sleep. Every misstep is amplified. Every weakness is exploited. Adeleke has spent his time in office under constant scrutiny. Add that to the fact that the national structure of his party is wobbly, divided and uncertain about its future, and the move begins to look less like betrayal and more like self-preservation.

MORE FROM THE AUTHOR:OPINION: Wike’s Verbal Diarrhea And Military Might

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Rivers, however, tells a slightly different story. Fubara’s journey has been a long lesson in endurance. From the moment he emerged as governor, it became clear he was stepping into an environment loaded with expectations that had nothing to do with governance. His political godfather was not content with being a supporter. He wanted control. He wanted influence. He wanted obedience. Every decision was interpreted through the lens of loyalty. From the assembly crisis to the endless reconciliation meetings, to the barely hidden power struggles, Fubara spent more time fighting shadows than building the state he was elected to lead.

It soon became clear that he was governing through a maze of minefields. Those who should have been allies began to treat him like an accidental visitor in the Government House. The same legislators who were meant to be partners in governance suddenly became instruments of pressure. Orders came from places outside the official structure. Courtrooms turned into battlegrounds. At some point, even the national leadership of his party seemed unsure how to tame the situation. These storms did not come in seasons, they came in waves. One misunderstanding today. Another in two weeks. Another by the end of the month. Anyone watching closely could see that the governor was in a permanent state of emergency.

So when the winds started shifting again and lawmakers began to realign, those who understood the undercurrents knew exactly what was coming. Fubara knew too. A man can only take so much. After months of attacks, humiliations and attempts to cage his authority, the move to another party was not just political. It was personal. He had given the reconciliation process more chances than most would. He had swallowed more insults than any governor should. He had watched institutions bend and twist under the weight of private interests. In many ways, his defection is a declaration that he has finally chosen to protect himself.

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But the bigger question is how we got here. How did two governors in two different parts of the country end up taking the same decision for different but related reasons? The answer goes back to the state of internal democracy in our parties. No party in Nigeria today fully practices the constitution it claims to follow. They have elaborate rules on paper but very loose habits in reality. They talk about fairness, but their primaries are often messy. They preach unity, but their caucuses are usually divided into rival camps. They call themselves democratic institutions, yet dissent is treated as disloyalty.

MORE FROM THE AUTHOR:OPINION: Nigerian Leaders And The Tragedy Of Sudden Riches

Political parties are supposed to be the engine rooms of democracy. They are the homes where ideas are debated, leaders are groomed, and future candidates are shaped. In Nigeria, they increasingly look like fighting arenas where the loudest voices drown out everyone else. When leaders ignore their own constitutions, the structure begins to crack. When factions begin to run parallel meetings, the foundation gets weaker. When decisions are forced down the throats of members, people begin making private plans for their future.

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No governor wants to govern in chaos. No politician wants to be the last one standing in a sinking ship. This is why defections are becoming more common. A party that cannot manage itself cannot manage its members. And members who feel exposed will always look for safer ground.

But while these moves make sense for Adeleke and Fubara personally, the people they govern often become the ones left in confusion. Voters choose candidates partly because of party ideology, even if our ideologies are weak. They expect stability. They expect continuity. They expect that the mandate they gave will remain intact. So when a governor shifts political camp without prior consultation, the people feel blindsided. They begin to wonder whether their votes carry weight in a system where elected officials can switch platforms in the blink of an eye.

This is where the politics of survival becomes dangerous for democracy. If leaders keep prioritizing their personal safety over party stability, the system begins to lose coherence. Parties lose their identity. Elections lose their meaning. Governance becomes a game of musical chairs. Today you are here. Tomorrow you are there. Next week you may be somewhere else. The people become bystanders in a democracy that is supposed to revolve around them.

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Rivers and Osun should serve as reminders that political parties need urgent restructuring. They need to rebuild trust internally. They need to enforce their constitutions consistently. They need to treat members as stakeholders, not spectators. When members feel protected, they stay. When they feel targeted, they run. This pattern will continue until parties learn the simple truth that power is not built by intimidation, but by inclusion.

MORE FROM THE AUTHOR:The Audacity Of Hope: Super Eagles And Our Faltering Political Class

There is also the question of what these defections mean for governance. When governors are dragged into endless party drama, service delivery suffers. Time that should be spent on roads, schools, hospitals, water projects and job creation ends up being spent in meetings, reconciliations and press briefings. Resources that should strengthen the state end up funding political battles. The public loses twice. First as witnesses to the drama. Then as victims of delayed or abandoned development.

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In Rivers, the months of tension slowed down the government. Initiatives were stalled because the governor was busy trying to survive political ambush. In Osun, Adeleke had to juggle governance with internal fights in a crumbling party structure. Imagine what they could have achieved if they were not constantly looking over their shoulders.

Now, as both men settle into new political homes, the final question is whether these new homes will provide stability or merely temporary shelter. Nigeria’s politics teaches one consistent lesson. New alliances often come with new expectations. New platforms often come with new demands. And new godfathers often come with new conditions. Whether Adeleke and Fubara have truly found peace or simply bought time is something only time will tell.

But as citizens, what we must insist on is simple. The politics of survival should not become the politics of abandonment. Our leaders can fight for their political life, but they must not forget that they hold the people’s mandate. The hunger, poverty, insecurity and infrastructural decay that Nigerians face will not be solved by defection. It will be solved by steady leadership and functional governance.

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The bigger lesson from Rivers and Osun is clear. If political parties in Nigeria continue on this path of disunity and internal sabotage, they will keep losing their brightest and most strategic figures. And if leaders keep running instead of reforming the system, then we will wake up one day to a democracy where the people are treated as an afterthought.

Governors may survive the storms. Parties may adjust to new alignments. But the people cannot keep paying the price. Nigeria deserves a democracy that works for the many, not the few. That is the real pulse of the nation.

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Human Rights Day: Stakeholders Call For More Campaigns Against GBV

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Panel of discussants at an event to commemorate the International Human Rights Day, 2025 on Wednesday called for more campaigns against Gender-Based Violence, adding that it must start from the family.

The panel of discussants drawn from religious and community leaders, security agents, members of the civil society community, chiefs, etc, made the call in Benin in an event organised by Justice Development & Peace Centre (JDPC), Benin, in collaboration with Women Aid Collective (WACOL) with the theme: Multilevel Dialogue for Men, Women, Youth and Critical Take holders on the Prevention and Response to Gender-Based Violence (GBV).

The stakeholders, who said causes of GBV are enormous, called for more enlightenment and education in the family, community and the religious circle.

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Security agents in the panel charged members of the public to report GBV cases to security agents regardless of the sex Involved, adding: “When GBV happens, it should be reported to the appropriate quarters. It doesn’t matter if the woman or the man is the victim. GBV perpetrators should not be covered up, they must be exposed. We are there to carry out the prosecution after carrying out the necessary investigation.”

READ ALSO:World Human Rights Day: CSO Tasks Govt On Protection Of Lives

Earlier in his opening remarks, Executive Director, JDPC, Rev. Fr. Benedicta Onwugbenu, lamented that (GBV) remains the most prevalent in the society yet hidden because of silence from victims.

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According to him, GBV knows no age, gender or race, adding that “It affects people of all ages, whether man or woman, boy or girl.”

It affects people from different backgrounds and communities, yet it remains hidden because of silence, stigma, and fear. Victims of GBV are suffering in silence.”

On her part, Programme Director, WACOL, Mrs. Francisca Nweke, who said “women are more affected, and that is why we are emphasising on them,” stressed “we are empowering Christian women and women leaders of culture for prevention and response to Gender-Based Violence in Nigeria through the strengthening of grassroots organisations.”

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