0.

EBUTE-ELEFUN JUNIOR HIGH

SCHOOL

GROUP 3:
(1) RAJI MUSTAPHA
( 2) ALIYU FAVOUR
(3) IYALA SULIYAT
(4) ABDULLAHI ISHOLA
(5) DAVID VICTORIA
( 6) AJIBOLA MUJEEB
(7) KAREEM JOWERAT
(8) AZEEZ BASIRAT
(9) LUKMON SALIMON
(10) GBAJABIAMILA YUSUF
(11) TOKOSI AZEEZAT

CLASS: J.S.S.1
PRESENT

Context on Public Corporation

TEACHER: MRS. ONIDA

OKESUNA SENIOR HIGH SCHOOL

NAME: OSENI OLAWALE

CLASS: S.S.2B

TOPIC:
CONTRIBUTION OF THE TRIOS PERSONALTY
TO NIGERIA
* JAJA OF OPOBO, * QUEEN AMINA OF ZARIA,
* CHIEF MRS. FUNMILAYO ANIKULAPO KUTI
DAWDA JAWARA PROMINENT ROLE PLAYED IN NIGERIA
POLITICAL LANDSCAPE

INTRODUCTION

Sir Dawda Kairaba Jawara, GCMG (born 16 May 1924)[1] is a Gambian

politician who was a significant national leader of The Gambia, serving as its
Prime Minister from 1962 to 1970, and then as its first President from 1970
to 1994.

Jawara was born in Barajally, MacCarthy Island Division, the son of Mamma
Fatty and Almami Jawara. He was educated at the Methodist Boys' School
in Bathurst and then attended Achimota College in Ghana. He trained as a
veterinary surgeon at the University of Glasgow's School of Veterinary
Medicine and then completed his training at the University of Liverpool. He
returned to The Gambia in 1953 and married Augusta Mahoney, beginning
work as a veterinary officer. He decided to enter politics and became
secretary of the new People's Progressive Party (PPP) and was elected to
the House of Representatives in the 1960 election. He became the leader of
the PPP and then the country's first Prime Minister in 1962, only the second
ever head of government following Pierre Sarr N'Jie's term as Chief Minister.

HIS ROLE PLAYED IN NIGERIA POLITICAL LANDSCALE

Sir Dawda Kairaba Jawara, former President of The Gambia yesterday

returned from a month's fact-finding mission in Nigeria, ahead of the
Presidential elections, slated for April 2007.

He was appointed by the President of the Ecowas Comission to lead a

mission to evaluate and report to Ecowas the situation ahead of the
Presidential elections in Nigeria.

Alhagi Sir Dawda Kairaba Jawara has departed for the Federal Republic of
Nigeria as head of a mission to explore the situation in Nigeria in the build -
up to the April 2007 Presidential and General Elections. Alhagi Sir Dawda
was selected by the Economic Community of West African States
(ECOWAS) to head this mission.

In a brief statement to reporters before his departure on Wednesday night,

Alhagi Sir Dawda he was particularly elated as a citizen of The Gambia to
lead this most important assignment aimed at strengthening Democracy in
Africa and the sub region in particular. He said during this three week fact
finding mission the main task of his team will be to engage stakeholders
across Nigeria, including the Executive, Judiciary, Legislature, Media and
civil society.
During his mission to explore the situation in Nigeria he said that nobody
has more interest in the advancement of democracy and stability in Nigeria
more than its citizens. President Jawara also told reporters that 75 million
voters are registered in Nigeria. He appealed for the cooperation of all
Nigerians and stakeholders for the April elections so that a thorough report
can be prepared and submitted to ECOWAS.

HIS ROLE PLAYED IN POLITICAL LANDSCALE

SELF-GOVERNMENT IN THE GAMBIA
PM Jawara with David Ben-Gurion and General Moshe Dayan during a visit
to Israel in 1962.

In 1962, Jawara became Prime Minister, which laid the foundation for PPP
and Jawara domination of The Gambia's political landscape. With Jawara's
rise to power after the 1962 elections, the colonial administration began a
gradual withdrawal from The Gambia, and self-government was granted in
1963. Jawara was appointed Prime Minister in the same year, and
independence came on February 18, 1965. This completed The Gambia's
peaceful transition from colonial rule.

With a small civil service, staffed mostly by the Aku and urban Wollofs,
Jawara and the PPP sought to build a nation and develop an economy to
sustain both farmers and urban dwellers. Many in the rural areas hoped that
political independence would bring with it immediate improvement in their
life circumstances. These high expectations, as in other newly independent
ex-colonies, stemmed partly from the extravagant promises made by some
political leaders. In time, however, a measure of disappointment set in as
the people quickly discovered that their leaders could not deliver on all their
promises.

During the self-government period of 1962-–65, promising overtures were

made from Jawara to Senegal. In November 1962, Jawara asked the United
Nations (UN) to appoint experts to assess the future of Senegal and The
Gambia together, which U Thant, the Secretary-General, agreed to. The
British attitude was said to be one of "friendly encouragement". In March
1964, following a visit from Léopold Sédar Senghor, intentions to coordinate
The Gambia's and Senegal's economic programmes were announced.
Particular focus was to be placed on the field of agriculture
 The son of a Mande trader, Jawara was educated at a Methodist boys’
school, studied veterinary medicine at the University of Glasgow in
Scotland, and qualified as a veterinary surgeon in 1953. Returning to The
Gambia, he became principal veterinary officer of that British colony in 1957.
Jawara had become interested in politics, and in 1959 he joined the
Protectorate People’s Party. He changed its name to the People’s
Progressive Party and became its leader. In the elections of 1960 he won a
seat in the Gambian legislature and was appointed minister of education in
the government. He resigned his ministerial post in 1961 when the British
government picked a rival Gambian leader to serve as the country’s interim
prime minister preparatory to new elections.

The People’s Progressive Party won the general elections of 1962,

and Jawara became The Gambia’s prime minister. He led his country into
independence from Great Britain three years later. Under his leadership, the
tiny nation of The Gambia became one of Africa’s few successful
parliamentary democracies; Jawara’s ruling People’s Progressive Party won
six successive elections (1966, 1972, 1977, 1982, 1987, 1992) under
completely free conditions after independence in 1965. He was knighted in
1966. Jawara served as president from 1970, when a republican constitution
was adopted to replace the former monarchy under the British sovereign.
Jawara survived an attempted coup in 1981 with help from neighbouring
Senegal, with which Gambia joined in a confederation called Senegambia
from 1981 to 1989. Jawara was overthrown in July 1994 in a military coup
led by Capt. (later Col.) Yahya Jammeh. Jawara and his family were given
asylum in Senegal and later lived in exile in London. In late 2001 Jammeh
granted amnesty to Jawara, who returned to The Gambia in 2002. Although
Jawara was barred from participating in national politics, he was active in
regional affairs through his work with the Economic Community of West
African States.
1994 COUP
In December 1991, Jawara announced that he would not seek re-election in
1992. After 30 years leading his country, he decided to retire. However,
such panic greeted his announcement, that he consented to stand for re-
election again. The question of his retirement continued to loom over The
Gambia's political future, however, and dissent mounted. He was re-elected
with 56% of the vote.[20]

On 22 July 1994, a group of soldiers led by Lieutenant Yahya Jammeh

stormed the capital. The coup was successful and Jawara was exiled until
2002. Compared with the previous attempt to overthrow Jawara, though,
this coup was deemed "bloodless". Jawara escaped unharmed: he was
taken to Senegal by an American warship that was in the area when the
coup began. Jawara had hoped that his work would create an economically
prosperous society based on his priorities: democracy, unity, and tolerance
for personal differences. However the new self-appointed, five-man ruling
council dissolved the constitution and established a nationwide curfew until
democracy was reinstated.

He returned to The Gambia as an elder statesman, but cannot take part in

politics for the rest of his life. He went to Nigeria in 2007 after being selected
to head a West African team (ECOWAS) to assess Nigeria's preparedness
for its April 2007 presidential election. He currently lives in the town of
Fajara.[21] On 3 February 2017 Jawara was visited at his home by the
newly elected President Adama Barrow and pledged to render support to
Barrow's government.[22]
 CLASS = J.S.S 3A
PRINTER
A printer is an external hardware output device that takes the electronic data
stored on a computer or other device and generates a hard copy of it. For
example, if you created a report on your computer you could print several copies
to hand out at a staff meeting. Printers are one of the most popular computer
peripherals and are commonly used to print text and photos. The picture to the
right is an example of an inkjet computer printer, the Lexmark Z605.

There are two types of printers.

Impact printers

An impact printer makes contact with the paper. It usually forms the print image
by pressing an inked ribbon against the paper using a hammer or pins. Following
are some examples of impact printers.

Dot-Matrix Printers

The dot-matrix printer uses print heads containing

from 9 to 24 pins. These pins produce patterns of
dots on the paper to form the individual characters.
The 24 pin dot-matrix printer produces more dots
that a 9 pin dot-matrix printer, which results in
much better quality and clearer characters. The
general rule is: the more pins, the clearer the letters on the paper. The pins strike
the ribbon individually as the print mechanism moves across the entire print line
in both directions, i-e, from left to right, then right to left, and so on. The user
can produce a color output with a dot-matrix printer (the user will change the
black ribbon with a ribbon that has color stripes). Dot-matrix printers are
inexpensive and typically print at speeds of 100-600 characters per second.

Daisy-wheel printers
In order to get the quality of type found on
typewriters, a daisy-wheel impact printer can
be used. It is called daisy-wheel printer
because the print mechanism looks like a daisy;
at the end of each “Petal” is a fully formed
character which produces solid-line print. A
hammer strikes a “petal” containing a character
against the ribbon, and the character prints on the paper.
Its speed is slow typically 25-55 characters per second.

Line printers
In business where enormous amount of material are printed, the character-at-a-
time printers are too slow; therefore, these users need line-at-a-time printers.
Line printers, or line-at-a-time printers, use special mechanism that can print a
whole line at once; they can typically print the range of 1,200 to 6,000 lines per
minute. Drum, chain, and band printers are line-at-a-time printers.

Drum printer

A drum printer consists of a solid, cylindrical drum that

has raised characters in bands on its surface. The
number of print positions across the drum equals the
number available on the page. This number typically
ranges from 80-132 print positions.

Band printers

A band printer operates similar to chain printer

except it uses a band instead of a chain and has
fewer hammers. Band printer has a steel band
divided into five sections of 48 characters each.
The hammers on a band printer are mounted on
a cartridge that moves across the paper to the
appropriate positions. Characters are rotated
into place and struck by the hammers. Font styles can easily be changed by
replacing a band or chain.

Non-impact printers

Non-impact printers do not use a striking device to produce characters on the

paper; and because these printers do not hammer against the paper they are
much quieter. Following are some non-impacted printers.

Ink-jet printers

Ink-jet printers work in the same fashion as dot-

matrix printers in the form images or characters
with little dots. However, the dots are formed by
tiny droplets of ink. Ink-jet printers form characters
on paper by spraying ink from tiny nozzles through
an electrical field that arranges the charged ink
particles into characters at the rate of
approximately 250 characters per second. The ink is
absorbed into the paper and dries instantly. Various colors of ink can also be
used.

One or more nozzles in the print head emit a steady stream of ink drops. Droplets
of ink are electrically charged after leaving the nozzle. The droplets are then
guided to the paper by electrically charged deflecting plates [one plate has
positive charge (upper plate) and the other has negative charge (lover plate)]. A
nozzle for black ink may be all that’s needed to print text, but full-color printing is
also possible with the addition of needed to print text, but full-color printing is
also possible with the addition three extra nozzles for the cyan, magenta, and
yellow primary colors. If a droplet isn’t needed for the character or image being
formed, it is recycled back to its input nozzle.

Several manufacturers produce color ink-jet printer. Some of these printers come
with all their color inks in a cartridge; if you want to replace on color, you must
replace all the colors. Other color ink-jet printers allow you to replace ink
individually. These printers are a better choice if user uses one color more than
other colors. These printers produce less noise and print in better quality with
greater speed.

Laser printers

A laser printer works like a photocopy machine.

Laser printers produce images on paper by
directing a laser beam at a mirror which bounces
the beam onto a drum. The drum has a special
coating on it to which toner (an ink powder)
sticks. Using patterns of small dots, a laser beam
conveys information from the computer to a positively charged drum to become
neutralized. From all those areas of drum which become neutralized, the toner
detaches. As the paper rolls by the drum, the toner is transferred to the paper
printing the letters or other graphics on the paper. A hot roller bonds the toner to
the paper.

Laser printers use buffers that store an entire page at a time. When a whole page
is loaded, it will be printed. The speed of laser printers is high and they print
quietly without producing much noise. Many home-use laser printers can print
eight pages per minute, but faster and print approximately 21,000 lines per
minute, or 437 pages per minute if each page contains 48 lines. When high speed
laser printers were introduced they were expensive. Developments in the last few
years have provided relatively low-cost laser printers for use in small businesses.

FUNCTION OF PRINTER
Single Function Printers

Typically, Single Function Printers are least expensive and has its own usage in
print only purposes. You can get both monochrome and color print equipment at
a relatively high print speed operations. Get the flexibility in Printer Connectivity
either using an Wireless feature or USB high speed cable. Single Function Printers
do not consume a lot of office space.

Multi-Functional Printers

You have a variety of Multi-Functional Printer manufacturers available in the retail

market that provides the right kind of IT Infrastructure for your Small and
Medium Offices. Now you can Print, Copy, Scan and Fax all from a unique Printer
device. You might have to spend a little more than single function printer and get
more print speed and functionality. In addition, you can get the Wi-Fi Connectivity
on your Printer and then achieve Mobile Printing Technology.

BASIC FUNCTION OF PRINTER

 Printing
 Copying
 Scanning
 Faxing
 Stapling
 Duplexing
 Hole punching
 Color and/or black and white printer compatibility
 Extra paper trays
 Photo organization software
 Optical character recognition (OCR) software
 consumables like ink or toner Cartridge.

Lagos State Governor, Akinwunmi Ambode, has signed the 2018 Appropriation bill into law.
The N1.4 trillion budget is the second largest in the country and the first budget of the state to
cross N1 trillion. There’s a significant increase in funds apportioned to capital projects
indicating a plan to consolidate on previous budget spending on infrastructure.

On Monday, the governor passed the third budget of his administration for the year ending
December 31, 2018 into law. The budget will be funded with an Internally Generated Revenue
(IGR) target of N897 billion and the rest from deficit financing. It comprises of N347.038 billion
to be funded from the Consolidated Revenue Fund, and N699.082 billion from the Development
Fund for both capital and recurrent expenditure.

Speaking on the budget, Mr Akinyemi Ashade, the Commissioner of Finance stated that the
budget is tagged “Budget of Progress and Development, and in terms of capital and recurrent
expenditure, we have 63 percent capital and 37 percent recurrent which shows that we are really
big on infrastructural renewal.”

“In terms of revenue, we are expecting a total of N897billion both from the State and Federal
receipts, so the rest would be funded through budget deficit financing,” the Commissioner further
explained.
Below is the sectoral breakdown of the budget:

General Public Services sees a decrease from the 2017 budget to N171,623bn, representing 16.41
percent

Public Order and Safety takes N46.612bn, representing 4.46 percent

Economic Affairs takes the largest share and a significant boost from 2017 budget with
N473,866bn, representing 45.30 percent

Environmental Protection is earmarked N54,582bn, representing 5.22 percent; and Housing and
Community Amenities got N59,904bn, representing 5.73 percent

Health sector gets a boost also to N92.6 billion, representing 8.86 percent

Recreation, Culture and Religion got N12.5 billion, representing 1.20 percent

Education increased to N126.3 billion representing 12.07 percent, while Social Protection got
N8.042 billion representing 0.77 percent

Governor Ambode declared while presenting on the floor of the state’s House of Assembly that
the budget estimates would be used to consolidate on the achievements recorded in infrastructure,
education, transportation/traffic management, security and health sectors, and also for capacity
building for all public servants including teachers and health workers.

Concerning infrastructural renewal, Governor Ambode reaffirmed the commitment to sustain the
tempo of continuous construction, rehabilitation, upgrading and maintenance of a network of
roads across the city, including those within the boundary areas of Lagos and Ogun state.

NAME: OLADOSU DANIEL CLASS: J.S.S. 3A

AMBODE PRESENT 2019 BUDGET
Ambode during the presentation of the 2019 budget to the Lagos State House of
Assembly

Lagos State Governor, Mr. Akinwunmi Ambode, has presented a budget of

N852.13bn to the Lagos State House of Assembly.

The budget is lower than that of last year, which was N1.046trn.

Explaining the shortfall in the 2019 budget, Ambode said the budget performance
of 2018 was put into consideration before preparing the 2019 budget.

“The overall 2018 budget stood at 60 per cent and that was put into consideration
in preparing the 2019 budget.

“The 2019 budget is all-encompassing and it will cater for all Lagosians,” Ambode
said.
Ambode said N462.757bn representing 54 per cent of the total budget had been
earmarked for capital expenditure, while N389.560bn representing 46 per cent
had been dedicated to recurrent expenditure.

Gov. Akinwunmi Ambode of Lagos State on Tuesday presented the 2019 budget
proposal of N852.316 billion to the state House of Assembly.

The News Agency of Nigeria (NAN) reports that the 2019 budget is N287.68
billion lesser than that of 2018 which stood at N1.04 trillion.

THE BUDGET HAS A CAPITAL EXPENDITURE OF N462.757 BILLION

AND A RECURRENT EXPENDITURE OF 389.560 BILLION.

The capital to recurrent ratio of the budget stood at 54:46.

In his presentation to the House, Ambode said that the budget was projected to
consolidate on the economic gains made so far by capitalising on realistic, budget
friendly programmes and projects.

He said projected total revenue for year 2019 was ₦775.231 billion, of which
₦606.291 billion would be generated internally.

According to him, a total of ₦168.940 billion is expected from Federal Transfers

while a total of ₦77.086 billion will be sourced through deficit financing within the
state’s medium term expenditure framework.

“In the outgoing year, however, we experienced a reduction in our revenue

projections, which affected our projected performance and our desired
implementation of the year 2018 Budget.

“The overall budget performance as at Nov. 2018 stood at 60 per cent or

₦574.206 billion with actual cumulative total revenue of N530.192bn at 64 per
cent.

“Capital Expenditure closed at N311.930bn or 49 per cent and Recurrent

Expenditure performed at N262.276bn or 82 per cent.

“In preparing the year 2019 Budget therefore, we were very mindful of the
outgoing year performance, the yearnings of our people and the fact that we are
going into an election year,” Ambode said.

He said that in 2019, as was with previous budgets, economic affairs still
dominated the sectoral allocation of the proposed budget.

“This is due to our continued focus on the completion of major ongoing projects
including Oshodi-Murtala Mohammed International Airport Road; Agege Pen
Cinema Flyover; Phase II of Aradagun-Iworo -Epeme Road, Oshodi Interchange
Terminal; completion of JK Randle Complex, Onikan Stadium.
“Others are Imota Rice Mill; Renovation/Furnishing of Lagos Revenue House,
among others in order to meet their specified deliverable outcomes without any
bias or prejudice to others.

“We are confident that the revenues of the state will improve this year by
consolidating on the already established public financial management and
technology-driven revenue reforms; through data integration and use of multi-
payment channels,” Ambode said.

He said the budget had been carefully planned to accommodate all and sundry;
women, youth and physically challenged, young and old.

“We will continue to spread development to all part of our state even as we
embark on effective transition knowing fully well that the implementation, failure
or success of the Budget depend on all of us,” he said.

Ambode commended the lawmakers for their contributions, unalloyed support and
cooperation accorded to his administration.

“Each time I have come here, we have been accorded a very warm and cordial
reception by this Honourable House and for this, we are very grateful.

“This House has been a solid partner in progress and none of the achievements
recorded in our state in the past three and half years could have been possible
without the support and cooperation of this 8th Assembly.

“Mr Speaker, I have been very privileged to have worked with this House and
there is no bill we have brought forward that has not been given favourable
consideration.

“That is the secret of the success of Lagos State; the cooperation between the
different arms of government and our unity of purpose to make life better for all
our people,” he said.

In his remarks, the Speaker of the House, Mr Mudashiru Obasa, commended well-
meaning Lagosians for ensuring peace reign supreme between the two arms of
government over the impasse between the legislature and executive on the 2019
budget.

Obasa, who noted that the assembly would not delay in the passage of he
budget, urged the governor never to relent in delivering dividends of democracy
to the people.

“The role of budget in economy and its essence is key, as provided in the 1999
Constitution (as amended) in Section 121.

“The constitution stipulates that the governor must prepare and lay the budget
before the House, which now creates the avenue to incur expenditure.
“All the arms of government must work together to ensure economic growth and
human development.

“We also need to know that infrastructure of the state is crucial, and the position
of Lagos State is germane in Nigeria and its West African suburbs.

“Dear Lagosians, as an arm of government, we are not at odds with the governor
over anything. Rather, we are diligently playing our roles in contributing to the
transparent and accountable governance.

“This has made Lagos the envy of all and a model frame of reference in terms of
development in this political dispensation.

“ We need to remind ourselves that democracy is about institution and we must

all learn to protect this. We must not, in whatever circumstance, derogate or
smear this institution.

“Failure to do so will affect our democracy,’’ the Speaker said.

According to him, some of the substantiated reports of financial misappropriation

against him and the House are well-orchestrated campaign to disrepute his
character and tarnish the integrity of the House

Obasa called on Ambode to endeavour to attend to urgent needs of residents

within the few months left in his administration.

He advised the executive to especially address the inner roads of the state as well
as issue of environment.

The speaker said: “We should be cognizant of the fact that the essence of
democratic governance is that people remain the object of development.

“With the remaining part of this tenure of ours, more can still be done to ease
socio-economic problems, particularly on finishing all road projects and
rehabilitation.

“More can still be done on provision of housing, making sure that our environment
is clean and poverty alleviation programmes embarked upon, before the end of
this administration.’’

The speaker, who expressed hope that the 2019 Budget would be of great benefit
to the people of Lagos State, appealed to Ambode and Lagos residents for
sufficient time to scrutinise the financial document.

Obasa said that the budget had great influence on the lives of the people and
assured that the Assembly would not delay the passage of the budget.

“We will be interested in placing high premium on the need to ensure that the
interests of people of Lagos are protected socioeconomically and politically.
The lawmaker, who urged Lagos residents to be law abiding during the upcoming
general elections, advised them to vote All Progressives Congress (APC)
candidates across all levels.

The News Agency of Nigeria (NAN) recalls that the House and the executive had
been at loggerheads over the budget in the last one week, such that the
lawmakers had threatened to commence impeachment procedure against the
governor.
NAME: SALAU FAWAZ CLASS: J.S.S. 3B
LAGOS HOUSE RECEIVES ITS 2019 BUDGET
Ambode during the presentation of the 2019 budget to the Lagos State House of Assembly

Lagos State Governor, Mr. Akinwunmi Ambode, has presented a budget of N852.13bn to
the Lagos State House of Assembly.

The budget is lower than that of last year, which was N1.046trn.

Explaining the shortfall in the 2019 budget, Ambode said the budget performance of 2018
was put into consideration before preparing the 2019 budget.

“The overall 2018 budget stood at 60 per cent and that was put into consideration in
preparing the 2019 budget.

“The 2019 budget is all-encompassing and it will cater for all Lagosians

,” Ambode said.

Ambode said N462.757bn representing 54 per cent of the total budget had been earmarked
for capital expenditure, while N389.560bn representing 46 per cent had been dedicated to
recurrent expenditure.

Gov. Akinwunmi Ambode of Lagos State on Tuesday presented the 2019 budget proposal
of N852.316 billion to the state House of Assembly.

The News Agency of Nigeria (NAN) reports that the 2019 budget is N287.68 billion lesser
than that of 2018 which stood at N1.04 trillion.

THE BUDGET HAS A CAPITAL EXPENDITURE OF N462.757 BILLION

AND A RECURRENT EXPENDITURE OF 389.560 BILLION.

The capital to recurrent ratio of the budget stood at 54:46.

In his presentation to the House, Ambode said that the budget was projected to consolidate
on the economic gains made so far by capitalising on realistic, budget friendly
programmes and projects.
He said projected total revenue for year 2019 was ₦775.231 billion, of which ₦606.291
billion would be generated internally.

According to him, a total of ₦168.940 billion is expected from Federal Transfers while a
total of ₦77.086 billion will be sourced through deficit financing within the state’s
medium term expenditure framework.

“In the outgoing year, however, we experienced a reduction in our revenue projections,
which affected our projected performance and our desired implementation of the year
2018 Budget.

“The overall budget performance as at Nov. 2018 stood at 60 per cent or ₦574.206 billion
with actual cumulative total revenue of N530.192bn at 64 per cent.

“Capital Expenditure closed at N311.930bn or 49 per cent and Recurrent Expenditure

performed at N262.276bn or 82 per cent.

“In preparing the year 2019 Budget therefore, we were very mindful of the outgoing year
performance, the yearnings of our people and the fact that we are going into an election
year,” Ambode said.

He said that in 2019, as was with previous budgets, economic affairs still dominated the
sectoral allocation of the proposed budget.

“This is due to our continued focus on the completion of major ongoing projects including
Oshodi-Murtala Mohammed International Airport Road; Agege Pen Cinema Flyover;
Phase II of Aradagun-Iworo -Epeme Road, Oshodi Interchange Terminal; completion of
JK Randle Complex, Onikan Stadium.

“Others are Imota Rice Mill; Renovation/Furnishing of Lagos Revenue House, among
others in order to meet their specified deliverable outcomes without any bias or prejudice
to others.

“We are confident that the revenues of the state will improve this year by consolidating on
the already established public financial management and technology-driven revenue
reforms; through data integration and use of multi-payment channels,” Ambode said.

He said the budget had been carefully planned to accommodate all and sundry; women,
youth and physically challenged, young and old.

“We will continue to spread development to all part of our state even as we embark on
effective transition knowing fully well that the implementation, failure or success of the
Budget depend on all of us,” he said.

Ambode commended the lawmakers for their contributions, unalloyed support and
cooperation accorded to his administration.

“Each time I have come here, we have been accorded a very warm and cordial reception
by this Honourable House and for this, we are very grateful.
“This House has been a solid partner in progress and none of the achievements recorded in
our state in the past three and half years could have been possible without the support and
cooperation of this 8th Assembly.

“Mr Speaker, I have been very privileged to have worked with this House and there is no
bill we have brought forward that has not been given favourable consideration.

“That is the secret of the success of Lagos State; the cooperation between the different
arms of government and our unity of purpose to make life better for all our people,” he
said.

In his remarks, the Speaker of the House, Mr Mudashiru Obasa, commended well-
meaning Lagosians for ensuring peace reign supreme between the two arms of government
over the impasse between the legislature and executive on the 2019 budget.

Obasa, who noted that the assembly would not delay in the passage of he budget, urged the
governor never to relent in delivering dividends of democracy to the people.

“The role of budget in economy and its essence is key, as provided in the 1999
Constitution (as amended) in Section 121.

“The constitution stipulates that the governor must prepare and lay the budget before the
House, which now creates the avenue to incur expenditure.

“All the arms of government must work together to ensure economic growth and human
development.

“We also need to know that infrastructure of the state is crucial, and the position of Lagos
State is germane in Nigeria and its West African suburbs.

“Dear Lagosians, as an arm of government, we are not at odds with the governor over
anything. Rather, we are diligently playing our roles in contributing to the transparent and
accountable governance.

“This has made Lagos the envy of all and a model frame of reference in terms of
development in this political dispensation.

“ We need to remind ourselves that democracy is about institution and we must all learn to
protect this. We must not, in whatever circumstance, derogate or smear this institution.

“Failure to do so will affect our democracy,’’ the Speaker said.

According to him, some of the substantiated reports of financial misappropriation against

him and the House are well-orchestrated campaign to disrepute his character and tarnish
the integrity of the House

Obasa called on Ambode to endeavour to attend to urgent needs of residents within the
few months left in his administration.

He advised the executive to especially address the inner roads of the state as well as issue
of environment.
The speaker said: “We should be cognizant of the fact that the essence of democratic
governance is that people remain the object of development.

“With the remaining part of this tenure of ours, more can still be done to ease socio-
economic problems, particularly on finishing all road projects and rehabilitation.

“More can still be done on provision of housing, making sure that our environment is
clean and poverty alleviation programmes embarked upon, before the end of this
administration.’’

The speaker, who expressed hope that the 2019 Budget would be of great benefit to the
people of Lagos State, appealed to Ambode and Lagos residents for sufficient time to
scrutinise the financial document.

Obasa said that the budget had great influence on the lives of the people and assured that
the Assembly would not delay the passage of the budget.

“We will be interested in placing high premium on the need to ensure that the interests of
people of Lagos are protected socioeconomically and politically.

The lawmaker, who urged Lagos residents to be law abiding during the upcoming general
elections, advised them to vote All Progressives Congress (APC) candidates across all
levels.

The News Agency of Nigeria (NAN) recalls that the House and the executive had been at
loggerheads over the budget in the last one week, such that the lawmakers had threatened
to commence impeachment procedure against the governor.
 OKESUNA SENIOR HIGH SCHOOL

NAME: OSENI OLAWALE

CLASS: S.S.2B

TOPIC:
CONTRIBUTION OF THE TRIOS PERSONALTY
TO NIGERIA
* JAJA OF OPOBO, * QUEEN AMINA OF ZARIA,
 * CHIEF MRS. FUNMILAYO ANIKULAPO KUTI

CONTRIBUTION OF THESE PERSONALTY TO NIGERIA

KING JAJA OF OPOBO

Jaja of Opobo (full name: Jubo Jubogha; 1821–1891) was the first known Nigerian richest
man, nationalist, a merchant prince and the founder of Opobo city-state which now forms
part of Nigeria`s River State. Jaja whose real name was Mbanaso Okwaraozurumbaa was
also a savvy political and military strategist, brought to the Bonny Kingdom as a slave,
who was perhaps the most troublesome thorn in the flesh of 19th-century British imperial
ambition in southern Nigeria.

PROMINENT ROLE OF JAJA

By 1867, his remarkable success had become common knowledge throughout Bonny. The
British consul to the area, Sir Richard Burton, had cause to remark that although Ja Ja was
the "son of an unknown bush man," he had become "the most influential man and greatest
trader in the [Imo] River." Predicted Burton: "In a short time he will either be shot or he
will beat down all his rivals."

Burton's words proved prophetic. Ja Ja's successes incurred the jealousy of opponents who
feared that, if left unchecked, his house might incorporate most of the houses in Bonny
and thereby dominate its political and economic arena. Oko Jumbo, his bitterest opponent,
was determined that such a prospect would never materialize.

Ja Ja had sued for peace in order to gain time to retreat from Bonny with his supporters
with little or no loss in men and armament. A master strategist, he relocated in the Andoni
country away from the seaboard at a strategic point at the mouth of the Imo river, the
highway of trade between the coastal communities and the palm-oil rich Kwa Iboe and
Igbo country. There, he survived the initial problems of a virgin settlement as well as
incessant attacks of his Bonny enemies.

In 1870, feeling reasonably secure, Ja Ja proclaimed the independence of his settlement

which he named Opobo, after Opubu the Great, the illustrious king of Bonny and founder
of Anna House who had died in 1830. As Dike writes:
[I]t is characteristic of the man that he had not only a sense of the occasion but of
history… . Kingship was impossible of attainment for anyone of slave origins in Bonny.
Instead he sought another land where he could give full scope to his boundless energies.

Long before the war of 1869, Ja Ja had been carefully planning to found his own state. The
war merely provided him with the occasion to implement his design.
In naming his new territory Opobo, Ja Ja was appealing to the nostalgia and historical
consciousness of his followers while giving them the impression that he was truly the heir
of the celebrated king. That this impression was widespread and accepted by most Bonny
citizens may be judged from the fact that of the 18 houses in Bonny, 14 followed Ja Ja to
Opobo.

To no avail, the British consul tried to coerce Ja Ja to come back to Bonny. Against the
admonition of the consul, and in the face of Bonny's displeasure, many British firms began
to trade openly with Opobo while others transferred their depots there. By May of 1870,
the Ja Ja revolution had driven the death-knell on Bonny's economy. British firms
anchoring there are said to have lost an estimated £100,000 of trade by mid-1870. The
city-state fell from grace to grass as Opobo, flourishing on its ashes, became in
Ofonagoro's words, "the most important trade center in the Oil Rivers," and Ja Ja became
"the greatest African living in the east of modern Nigeria."

For 18 years, Ja Ja ruled his kingdom with firmness and remarkable sagacity. He
strengthened his relations with the hinterland palm-oil producers through judicious
marriages and blood covenants which bound the parties into ritual kingship. He armed his
traders with modern weapons for their own defense and that of the state. He thus
monopolized trade with the palm-oil producers and punished severely any community that
tried to trade directly with the European supercargoes.

In 1873, the British recognized him as king of independent Opobo, and Ja Ja reciprocated
by sending a contingent of his soldiers to help the British in their war against the Ashanti
kingdom in the Gold Coast (now Ghana). Queen Victoria expressed her gratitude in 1875
by awarding him a sword of honor. It seemed a honeymoon had developed between
Opobo and Britain.

Ja Ja's reign has been described as a striking instance of selective modernization. He

retained most of the sociopolitical and cultural institutions of Bonny, such as the house
system, and stuck steadfastly to the religion of his fathers, arguing that Christianity was a
serious ferment of societal destabilization. While recognizing the value of Western
education and literacy, he objected to its religious component. Thus, he sent his two sons
to school in Scotland but insisted they acquire only secular education. He established a
secular school in
 QUEEN AMINA OF ZAIRA

Queen Amina of Zazzau, today Zaria, was a warrior queen who governed the Hausa in the
sixteenth century. Mohammed Umar's contemporary Amina, called Queen Amina by her
sisters-in-arms, is also among the elite in northern Nigeria, but she must rebel against the
corruption of her class and against the oppression of her gender. It is above all the Marxist
paradigms of social and class struggle that shape the form of Umar's narrative, resulting in
a political blueprint for Africa from a feminist perspective that envisions a 'better world'
(p. 243) at the close of the novel.

At the time of Amina’s reign, Zazzau was situated at the crossroads of three major trade
corridors of northern Africa, connecting the Sahara with the remote markets of the
southern forest lands and the western Sudan. The rise and fall of the powerful and more
dominant Songhai people, and the resulting competition for control of trade routes, incited
continual warring among the Hausa people and their neighbouring settlements during the
15th and 16th centuries.[5]

The expansion of Amina’s kingdom made it the trading centre for all of southern
Hausaland, spanning the traditional east-to-west trans-Saharan axis and guaranteeing
Zaria’s prosperity. Amina brought unheard-of wealth to the land; one description cites a
tribute payment of 40 eunuchs and 10,000 kola nuts. ‘She boosted her kingdom’s wealth
and power with gold, slaves and new crops. Because her people were talented metal
workers, Amina introduced metal armour, including iron helmets and chain mail, to her
army.’[9]

Amina is also credited as the architect of the strong earthen walls around the city, which
became the prototype for the fortifications used in all Hausa states. She built many of these
fortifications, later known as ganuwar Amina or ‘Amina’s walls’, around various
conquered cities. Many of these walls remain in existence to this day.

Walling was a vitally important consideration in the development of African urban life.
Walls gave definition to settlements and prevented uncontrollable sprawl. They also
provided psychological and physical security. In unstable times, they afforded protection
against theft or destruction and in peacetime, they controlled entry and exit.
Also, politically, walls were considered prestigious, their size a measure of a ruler’s ability
to command the labour of his or her subjects. The walls constructed by Queen Amina of
Zaria not only protected Hausa markets from external threats emanating from the south,
but also became an enduring testimony to her glorious reign.

According to legend, Amina refused to marry and instead took a temporary husband from
the legions of vanquished foes after every battle.[10]

FUNMILAYO RANSOME-KUTI
AND ITS CONTRIBUTION TO NIGERIA

Funmilayo Ransome-Kuti, original name Frances Abigail Olufunmilayo Thomas, also

called Funmilayo Anikulapo-Kuti, (born October 25, 1900, Abeokuta, Egbaland [now in
Nigeria]—died Lagos, Nigeria), Nigerian feminist and political leader who was the
leading advocate of women’s rights in her country during the first half of the 20th century.

Ransome-Kuti served several terms on the local council of Abeokuta between 1949 and
1960. In 1951 she ran unsuccessfully for a seat in the regional assembly as the candidate
of the National Council of Nigeria and the Cameroons (NCNC), which she had helped
found in 1944. In 1953 the FNWS became affiliated with the Women’s International
Democratic Federation, and Ransome-Kuti was elected a vice president of the
organization. She subsequently lectured in several countries on the conditions of Nigerian
women. After the NCNC rejected her bid for a second candidacy for the assembly in 1959,
she ran as an independent, which split the NCNC vote and ensured the opposing party’s
victory. She was subsequently expelled from the NCNC and formed her own party, the
Commoners’ People’s Party, which was disbanded one year later. By this time her
political influence in Nigeria and her following among women in Abeokuta had declined
significantly.

In the early 1970s she changed her surname to Anikulapo-Kuti to further identify herself
with Yoruba culture, thereby following the example of her son, Fela Anikulapo-Kuti, a
popular musician and a fierce critic of Nigeria’s military governments from the 1960s. In
1977 some 1,000 soldiers stormed the family property in Lagos, which Fela had
transformed into a commune that he called the Kalakuta Republic. During the assault,
soldiers dragged Funmilayo by her hair and threw her out a second-story window. She
died of complications from her injuries the following year.

Women's rights
Ransome-Kuti launched the organization into public consciousness when she rallied
women against price controls that were hurting the market women. Trading was one of the
major occupations of women in the Western Nigeria at the time. In 1949, she led a protest
against Native Authorities, especially against the Alake of Egbaland. She presented
documents alleging abuse of authority by the Alake, who had been granted the right to
collect the taxes by his colonial suzerain, the Government of the United Kingdom. He
subsequently relinquished his crown for a time due to the affair. She also oversaw the
successful abolishing of separate tax rates for women. In 1953, she founded the Federation
of Nigerian Women Societies, which subsequently formed an alliance with the Women's
International Democratic Federation.

Ransome-Kuti campaigned for women's votes. She was for many years a member of the
ruling National Council of Nigeria and the Cameroons (NCNC) party, but was later
expelled when she was not elected to a federal parliamentary seat. She was the treasurer
and subsequent president of the Western NCNC Women's Association.[10] After her
suspension, her political voice was diminished due to the direction of national politics, as
both of the more powerful members of the opposition, Awolowo and Adegbenro, had her
support close by. However, Ransome-Kuti continued her activism.[11] In the 1950s, she
was one of the few women elected to the house of chiefs. At the time, this was one of her
homeland's most influential bodies.

Travel ban

Prior to independence she founded the Commoners Peoples Party in an attempt to

challenge the ruling NCNC, ultimately denying them victory in her area. She received
4,665 votes to the NCNC's 9,755, thus allowing the opposition Action Group (which had
10,443 votes) to win. She was one of the delegates who negotiated Nigeria's independence
with the British government.
Opobo and employed an African-American, Emma White, to run it. An Englishman
who visited Opobo in 1885 stated that the standard of the pupils in the school
compared quite favorably with that of English children of the same age.

The honeymoon between Ja Ja and the British turned out to be meteoric: the
ultimate ambitions of the two ran at cross-purposes. Ja Ja guarded his
independence jealously, had a tight grip on the interior markets and confined
British traders to Opobo, away from these markets. He made sure that the traders
paid their comeys (customs and trade duties) as and when due.

But in the 1880s, the clouds of British imperialism were closing in menacingly on
Opobo, the overthrow of indigenous sovereignties having been initiated by John
Beecroft, the first British consul to Nigeria (1849-54). British imperialism had
begun to assert itself forcefully; British officials on the spot were increasingly
ignoring indigenous authorities, while British traders had begun to insist on trading
directly with the hinterland palm-oil producers. Ja Ja tackled these formidable
problems judiciously and with restraint.

In July 1884, fearing German intrusion in the Delta, the British consul, Edward
Hewett, rushed to the area, foisting treaties of protection on the indigenous
sovereignties. With a veiled threat from a man-of-war, Ja Ja too was stampeded
into placing his kingdom under British protection. But unlike the other African
monarchs, this was not before he had sought explanation for the word
"protectorate," and had been assured by the consul that his independence would
not be compromised. Hewett wrote to Ja Ja informing him, inter alia (among other
things), that:
the queen does not want to take your country or your markets, but at the same
time she is anxious that no other nation should take them. She undertakes … [to]
leave your country still under your government; she has no wish to disturb your
rule.
At Ja Ja's insistence, a clause providing for free trade in his kingdom was struck
off before he agreed to sign the treaty.

The following year, European powers entered into the Treaty of Berlin which set
the stage for the scramble and partition of Africa among themselves, without
regard to the wishes of Africans. The treaty provided for free navigation on River
Niger and other rivers, such as the Imo, linked to it. On the basis of this, the British
consul asserted that British firms were within their rights to trade directly in the
interior palm-oil markets. That same year, 1885, Britain proclaimed the Oil Rivers
Protectorate, which included Ja Ja's territory. Sending a delegation to the British
secretary of states for the colonies to protest these actions by right of the treaty of
1884, Ja Ja's protest fell on deaf ears. A man of his word, he was shocked at
Britain reneging on her pledge.

Worse times were yet to come as political problems were compounded by

economic dispute. The 1880s witnessed a severe trade depression that ruined
some of the European firms trading in the Delta and threatened the survival of
others. The surviving firms responded to the situation in two ways. First, they
reached an agreement among themselves, though not with complete unanimity, to
offer low prices for produce. Second, they claimed the right to go directly to the
interior markets in order to sidestep the coastal middlemen and reduce the
handling cost of produce.

As would be expected, Ja Ja objected to these maneuvers and proceeded to ship

his own produce directly to Europe. The British consul directed the European firms
not to pay comey to Ja Ja anymore, arguing that in shipping his produce directly
to Europe, he had forfeited his right to receive the payment. Once again, Ja Ja
sent a delegation to Britain to protest the consul and the traders' action. Once
again, this was to no avail.

Under a threat of naval bombardment, Ja Ja signed an agreement with the British

consul in July 1887 to allow free trade in his territory. By now, he knew that
Britain's imperial ambition was growing rapidly, and he began transferring his
resources further into the Igbo hinterland, his birthplace. But as Elizabeth Isichei
points out, "he was confronted with a situation where courage and foresight were
ultimately in vain."
SIR DAWDA KAIRABA JAWARA

Sir Dawda Kairaba Jawara, (born May 16, 1924, Barajally, MacCarthy Island,
The Gambia), politician and veterinarian who was The Gambia’s prime minister
from 1962 to 1970 and its president from 1970 until he was overthrown in 1994.

The son of a Mande trader, Jawara was educated at a Methodist boys’

school, studied veterinary medicine at the University of Glasgow in Scotland, and
qualified as a veterinary surgeon in 1953. Returning to The Gambia, he became
principal veterinary officer of that British colony in 1957. Jawara had become
interested in politics, and in 1959 he joined the Protectorate People’s Party. He
changed its name to the People’s Progressive Party and became its leader. In the
elections of 1960 he won a seat in the Gambian legislature and was appointed
minister of education in the government. He resigned his ministerial post in 1961
when the British government picked a rival Gambian leader to serve as the
country’s interim prime minister preparatory to new elections.

The People’s Progressive Party won the general elections of 1962, and
Jawara became The Gambia’s prime minister. He led his country into
independence from Great Britain three years later. Under his leadership, the tiny
nation of The Gambia became one of Africa’s few successful parliamentary
democracies; Jawara’s ruling People’s Progressive Party won six successive
elections (1966, 1972, 1977, 1982, 1987, 1992) under completely free conditions
after independence in 1965. He was knighted in 1966. Jawara served as president
from 1970, when a republican constitution was adopted to replace the former
monarchy under the British sovereign. Jawara survived an attempted coup in
1981 with help from neighbouring Senegal, with which Gambia joined in a
confederation called Senegambia from 1981 to 1989. Jawara was overthrown in
July 1994 in a military coup led by Capt. (later Col.) Yahya Jammeh. Jawara and
his family were given asylum in Senegal and later lived in exile in London. In late
2001 Jammeh granted amnesty to Jawara, who returned to The Gambia in 2002.
Although Jawara was barred from participating in national politics, he was active
in regional affairs through his work with the Economic Community of West African
States.

OLAYINKA HERBERT SAMUEL HEELAS BADMUS

MACAULAY

Olayinka Herbert Samuel Heelas Badmus Macaulay (14 November 1864

– 7 May 1946) was a Nigerian nationalist, politician, engineer, architect, journalist,
and musician and is considered by many Nigerians as the founder of Nigerian
nationalism.

Early African independence advocate Herbert Macauley was born in Lagos,

Nigeria on November 14, 1864. His father was the founder and first principal of
the Church Missionary Society Grammar School in Lagos, and his mother was a
daughter of the Reverend Samuel Ajayi Crowther, the first registered student of
West Africa’s oldest University, Fourah Bay College. Herbert started his tertiary
education at Fourah Bay College, which the British established in 1827 to train
talented English speaking West Africans to serve the colonial government in
various administrative positions. In 1890, Macauley obtained a scholarship to
study in Plymouth, England where he qualified as a land surveyor and a civil
engineer.

Upon his graduation in 1893, he returned to Nigeria where the colonial

government appointed him surveyor of crown lands for the colony of Lagos. In
1898, he resigned from his position and established a private civil engineering
company in Lagos, Nigeria.

During the 1920s, a period in Nigerian history associated with the beginning
of political agitation for self-rule, Macauley became a leading figure in the first
generation of Nigerian Nationalists. In 1921, Macauley passionately led protests in
Lagos over water rates, land issues, and mishandling of the railway finances. In
1922, he helped a Lagos chief in his legal battle with the colonial government who
had forcefully taken some of his land for government purposes. The highest court
in England heard the case and returned the land to the chief. This victory inspired
Macauley to establish in 1923 Nigeria’s first political party, the Nigerian National
Democratic Party whose members were the first to sit in the Legislative Council.

The Nigerian National Democratic Party dominated Nigerian politics

throughout the 1920s until the late 1930s. However in 1934, the NNDP lost its
dominant position to newly organized student groups such as the Nigerian Youth
Movement. In order to avoid the demise of the party, Macaulay’s NNDP joined
forces with the Nigerian Youth Movement to form the National Council of Nigeria
and the Cameroons, NCNC. The NCNC led by Macauley was not a political party,
it was a nationalist organization designed to advocate for an independent Nigeria.
Herbert Macauley did not live to see the attainment of independence in 1960. He
died in Lagos at the age of 81 on May 7, 1946.

KING KOSOKO OF LAGOS

 The United Kingdom abolished import of slaves to their colonies in 1807,
and abolished slavery in all British territories in 1833. The British became
increasingly active in suppressing the slave trade.[15] At the end of 1851 a naval
expedition bombarded Lagos into submission,[16] deposed Oba Kosoko, installed
the more amenable Oba Akitoye, and signed the Great Britain-Lagos treaty that
made slavery illegal in Lagos on January 1, 1852.

Commodore Henry William Bruce, Commander-in-Chief of Her Majesty’s

ships and vessels on the West Coast of Africa, and John Beecroft, Esquire. Her
Majesty's Consul in the Bights of Benin and Biafra, on the part of her Majesty the
Queen of England, and the King and Chiefs of Lagos and of the neighbourhood,
on the part of themselves and of their country, have agreed upon the following
Articles and Conditions:

The export of slaves to foreign countries is for ever abolished in the

territories of the King and Chiefs of Lagos; and the King and the Chiefs of Lagos;
and the King and Chiefs of Lagos engage to make and to proclaim a law
prohibiting any of their subjects, or any person within their jurisdiction, from selling
or assisting in the sale of any slave for transportation to a foreign country; and the
King and Chiefs of Lagos promise to inflict a severe punishment on any person
who shall break the law.

No European or other person whatever shall be permitted to reside within

the territory of the King and Chiefs of Lagos for the purpose of carrying on in any
way the traffic in Slaves; and no houses, or stores, or buildings of any kind
whatever shall be erected for the purpose of Slave Trade within the territory of the
King and Chiefs of Lagos; and if any such houses, stores, or buildings shall at any
future time be erected, and the King and Chiefs of Lagos shall fail or be unable to
destroy them, they may be destroyed by any British officers employed for the
suppression of the Slave Trade.

If at any time it shall appear that the Slave Trade has been carried on
through or from the territory of the King and Chiefs of Lagos, the Slave Trade may
be put down by Great Britain by force upon that territory, and British officers may
seize the boats of Lagos found anywhere carrying on the Slave Trade; and the
King and Chiefs of Lagos will be subject to a severe act of displeasure on the part
of the King and Queen of England

The slaves now held for exportation shall be delivered to any British officer
duly authorized to receive them, for the purpose of being carried to a British
Colony, and there liberated; and all the implements of Slave Trade, and the
barracoons or buildings exclusively used in the Slave Trade, shall be forthwith
destroyed.

Europeans or other persons now engaged in the Slave Trade are to be

expelled from the country; the houses, stores, or buildings hitherto employed as
slave-factories, if not converted to lawful purposes within three months of the
conclusion of this Engagement, are to be destroyed.

The subjects of the Queen of England may always trade freely with the
people of Lagos in every article they wish to buy and sell in all the places, and
ports, and rivers within the territories of the ing and Chiefs of lagos, and
throughout the whole of their dominions; and the King and Chiefs of Lagos pledge
themselves to show no favour and give no privilege to the ships and traders of
other countries which they do not show to those of England.

The King and Chiefs of Lagos declare that no human being shall at any time
be sacrificed within their territories on account of religious or other ceremonies;
and that they will prevent the barbarous practice of murdering prisoners captured
in war.
 Complete protection shall be afforded to Missionaries or Ministers of the
Gospel, of whatever nation or country, following the vocation of spreading the
knowledge and doctrines of Christianity, and extending the benefits of civilization
within the territory of the King and Chiefs of Lagos.

Encouragement shall be given to such Missionaries or Ministers in the

pursuits of industry, in building houses for their residence, and schools and
chapels. They shall not be hindered or molested in their endeavours to teach the
doctrines of Christianity to all persons willing and desirous to be taught; nor shall
any subject of the King and Chiefs of Lagos who may embrace the Christian faith
be on that account, or on account of the teaching or exercise thereof, molested or
troubled in any manner whatsoever.

The King and Chiefs of Lagos further agree to set apart a piece of land,
within a convenient distance of the principal towns, to be used as a burial-ground
for Christian persons. And the funerals and sepulchres of the dead shall not be
disturbed in any way or upon any account.

Power is hereby expressly reserved to the Government of France to

become a party to this Treaty, if it shall think fit, agreeably with the provisions
contained in Article v of the Convention between Her Majesty and the King of the
French for their suppression of the Traffic In Slaves, signed at London, May 22,
1845.

In faith of which we have hereunto set our hands and seals, at Lagos, on
board Her Britannic Majesty’s ship Penelope, 1st January, 1852.
 OKESUNA SENIOR HIGH SCHOOL

NAME: AWENIYA AISHAT

CLASS: S.S.2B

TOPIC:
IDENTIFY ANY THREE NATIONALIST LEADER
AND THEIR CONTRIBUTION TO NIGERIA
POLITICAL INDEPENDENT

TEACHER: MR. DEHINSILU

HERBERT MACAULAY

He is considered the founder of Nigerian nationalism as the movement was under his
influence in 1920s. He started the nationalist movement because of the believe that the
people of different bag rounds living in the british coony of Nigeria needed to come
together as one.He joined the colonial civil service and this exposed him to the ills and
irregularities to fight for the right of Nigeria. He was the fisrt Nigerian to establish a
political right in 1922,the Nigeria national democratic party (nndp) He become the first
national president of national council of Nigeria and the Cameroons (ncnc) Party He co-
found it by her best macaulay together with Nnandi Azikiwe in 1944 He died in 1946

GENERAL MURITALA RAMAH MOHAMMED

He was one of Nigerian military leaders. General received. His first political position as
communication in 1974. He combined the post with his military obligation

Although General Muritala Mohammed power did not last long. His admistration
specify a new path for the country strengthened the sense of duty and patriotism. He
created nineteen state to increase the number of state in Nigeria from the twelve that
were created in 1967. He also established a commission of pulbic copliants which provide
honesty for the society.

Gen. Muritala Muhammed was killed in 1976: his portrait is placed on the 20 Naira bank
note. The air port in Lagos was named after the famous general MuritalaRanate
Muhammed

DR. NNAMDI AZIKIWE

Benjamin Nnandi Azikiwe is one of the famous Nigerian fathers of nation and the first
Nigerian president after gaining independence from great Britain.he was affectionately
called “ZIH”

When Azikiwe worned as the editor of a chanian newspaper, He spread African

nationalist ideas. After he came back to Nigeria in 1937.Dr Nnandi Azikiwe organized the
west African pilot for the promotion of nationalism in Nigeria. He created the Nigerian
and Cameroons national council in 1444 together with Herbert Macaulay. After Nigeria
was proclaimed a republic in 1963, he became struggled for the independence and unity
of Nigeria.
QUEEN AMINA OF ZAIRA

Queen Amina of Zazzau, today Zaria, was a warrior queen who governed the
Hausa in the sixteenth century. Mohammed Umar's contemporary Amina, called
Queen Amina by her sisters-in-arms, is also among the elite in northern Nigeria,
but she must rebel against the corruption of her class and against the oppression
of her gender. It is above all the Marxist paradigms of social and class struggle
that shape the form of Umar's narrative, resulting in a political blueprint for Africa
from a feminist perspective that envisions a 'better world' (p. 243) at the close of
the novel.

At the time of Amina’s reign, Zazzau was situated at the crossroads of three major
trade corridors of northern Africa, connecting the Sahara with the remote markets
of the southern forest lands and the western Sudan. The rise and fall of the
powerful and more dominant Songhai people, and the resulting competition for
control of trade routes, incited continual warring among the Hausa people and
their neighbouring settlements during the 15th and 16th centuries.[5]

The expansion of Amina’s kingdom made it the trading centre for all of southern
Hausaland, spanning the traditional east-to-west trans-Saharan axis and
guaranteeing Zaria’s prosperity. Amina brought unheard-of wealth to the land; one
description cites a tribute payment of 40 eunuchs and 10,000 kola nuts. ‘She
boosted her kingdom’s wealth and power with gold, slaves and new crops.
Because her people were talented metal workers, Amina introduced metal
armour, including iron helmets and chain mail, to her army.’[9]

Amina is also credited as the architect of the strong earthen walls around the city,
which became the prototype for the fortifications used in all Hausa states. She
built many of these fortifications, later known as ganuwar Amina or ‘Amina’s
walls’, around various conquered cities. Many of these walls remain in existence
to this day.

Walling was a vitally important consideration in the development of African urban

life. Walls gave definition to settlements and prevented uncontrollable sprawl.
They also provided psychological and physical security. In unstable times, they
afforded protection against theft or destruction and in peacetime, they controlled
entry and exit.
Also, politically, walls were considered prestigious, their size a measure of a
ruler’s ability to command the labour of his or her subjects. The walls constructed
by Queen Amina of Zaria not only protected Hausa markets from external threats
emanating from the south, but also became an enduring testimony to her glorious
reign.

According to legend, Amina refused to marry and instead took a temporary

husband from the legions of vanquished foes after every battle.[10]

FUNMILAYO RANSOME-KUTI

Funmilayo Ransome-Kuti, original name Frances Abigail Olufunmilayo

Thomas, also called Funmilayo Anikulapo-Kuti, (born October 25, 1900,
Abeokuta, Egbaland [now in Nigeria]—died Lagos, Nigeria), Nigerian feminist and
political leader who was the leading advocate of women’s rights in her country
during the first half of the 20th century.

Ransome-Kuti served several terms on the local council of Abeokuta between

1949 and 1960. In 1951 she ran unsuccessfully for a seat in the regional
assembly as the candidate of the National Council of Nigeria and the Cameroons
(NCNC), which she had helped found in 1944. In 1953 the FNWS became
affiliated with the Women’s International Democratic Federation, and Ransome-
Kuti was elected a vice president of the organization. She subsequently lectured
in several countries on the conditions of Nigerian women. After the NCNC rejected
her bid for a second candidacy for the assembly in 1959, she ran as an
independent, which split the NCNC vote and ensured the opposing party’s victory.
She was subsequently expelled from the NCNC and formed her own party, the
Commoners’ People’s Party, which was disbanded one year later. By this time her
political influence in Nigeria and her following among women in Abeokuta had
declined significantly.

In the early 1970s she changed her surname to Anikulapo-Kuti to further identify
herself with Yoruba culture, thereby following the example of her son, Fela
Anikulapo-Kuti, a popular musician and a fierce critic of Nigeria’s military
governments from the 1960s. In 1977 some 1,000 soldiers stormed the family
property in Lagos, which Fela had transformed into a commune that he called the
Kalakuta Republic. During the assault, soldiers dragged Funmilayo by her hair
and threw her out a second-story window. She died of complications from her
injuries the following year.

Women's rights
Ransome-Kuti launched the organization into public consciousness when she
rallied women against price controls that were hurting the market women. Trading
was one of the major occupations of women in the Western Nigeria at the time. In
1949, she led a protest against Native Authorities, especially against the Alake of
Egbaland. She presented documents alleging abuse of authority by the Alake,
who had been granted the right to collect the taxes by his colonial suzerain, the
Government of the United Kingdom. He subsequently relinquished his crown for a
time due to the affair. She also oversaw the successful abolishing of separate tax
rates for women. In 1953, she founded the Federation of Nigerian Women
Societies, which subsequently formed an alliance with the Women's International
Democratic Federation.

Ransome-Kuti campaigned for women's votes. She was for many years a member
of the ruling National Council of Nigeria and the Cameroons (NCNC) party, but
was later expelled when she was not elected to a federal parliamentary seat. She
was the treasurer and subsequent president of the Western NCNC Women's
Association.[10] After her suspension, her political voice was diminished due to the
direction of national politics, as both of the more powerful members of the
opposition, Awolowo and Adegbenro, had her support close by. However,
Ransome-Kuti continued her activism.[11] In the 1950s, she was one of the few
women elected to the house of chiefs. At the time, this was one of her homeland's
most influential bodies.

Travel ban

Prior to independence she founded the Commoners Peoples Party in an attempt

to challenge the ruling NCNC, ultimately denying them victory in her area. She
received 4,665 votes to the NCNC's 9,755, thus allowing the opposition Action
Group (which had 10,443 votes) to win. She was one of the delegates who
negotiated Nigeria's independence with the British government.
KING JAJA OF OPOBO:

Jaja of Opobo (full name: Jubo Jubogha; 1821–1891) was the first known Nigerian
richest man, nationalist, a merchant prince and the founder of Opobo city-state
which now forms part of Nigeria`s River State. Jaja whose real name was
Mbanaso Okwaraozurumbaa was also a savvy political and military strategist,
brought to the Bonny Kingdom as a slave, who was perhaps the most
troublesome thorn in the flesh of 19th-century British imperial ambition in southern
Nigeria.

PROMINENT ROLE OF JAJA

By 1867, his remarkable success had become common knowledge throughout
Bonny. The British consul to the area, Sir Richard Burton, had cause to remark
that although Ja Ja was the "son of an unknown bush man," he had become "the
most influential man and greatest trader in the [Imo] River." Predicted Burton: "In a
short time he will either be shot or he will beat down all his rivals."
Burton's words proved prophetic. Ja Ja's successes incurred the jealousy of
opponents who feared that, if left unchecked, his house might incorporate most of
the houses in Bonny and thereby dominate its political and economic arena. Oko
Jumbo, his bitterest opponent, was determined that such a prospect would never
materialize.

Ja Ja had sued for peace in order to gain time to retreat from Bonny with his
supporters with little or no loss in men and armament. A master strategist, he
relocated in the Andoni country away from the seaboard at a strategic point at the
mouth of the Imo river, the highway of trade between the coastal communities and
the palm-oil rich Kwa Iboe and Igbo country. There, he survived the initial
problems of a virgin settlement as well as incessant attacks of his Bonny enemies.

In 1870, feeling reasonably secure, Ja Ja proclaimed the independence of his

settlement which he named Opobo, after Opubu the Great, the illustrious king of
Bonny and founder of Anna House who had died in 1830. As Dike writes:
[I]t is characteristic of the man that he had not only a sense of the occasion but of
history… . Kingship was impossible of attainment for anyone of slave origins in
Bonny. Instead he sought another land where he could give full scope to his
boundless energies.
Long before the war of 1869, Ja Ja had been carefully planning to found his own
state. The war merely provided him with the occasion to implement his design.
In naming his new territory Opobo, Ja Ja was appealing to the nostalgia and
historical consciousness of his followers while giving them the impression that he
was truly the heir of the celebrated king. That this impression was widespread and
accepted by most Bonny citizens may be judged from the fact that of the 18
houses in Bonny, 14 followed Ja Ja to Opobo.

To no avail, the British consul tried to coerce Ja Ja to come back to Bonny.

Against the admonition of the consul, and in the face of Bonny's displeasure,
many British firms began to trade openly with Opobo while others transferred their
depots there. By May of 1870, the Ja Ja revolution had driven the death-knell on
Bonny's economy. British firms anchoring there are said to have lost an estimated
£100,000 of trade by mid-1870. The city-state fell from grace to grass as Opobo,
flourishing on its ashes, became in Ofonagoro's words, "the most important trade
center in the Oil Rivers," and Ja Ja became "the greatest African living in the east
of modern Nigeria."

For 18 years, Ja Ja ruled his kingdom with firmness and remarkable sagacity. He
strengthened his relations with the hinterland palm-oil producers through judicious
marriages and blood covenants which bound the parties into ritual kingship. He
armed his traders with modern weapons for their own defense and that of the
state. He thus monopolized trade with the palm-oil producers and punished
severely any community that tried to trade directly with the European
supercargoes.

In 1873, the British recognized him as king of independent Opobo, and Ja Ja

reciprocated by sending a contingent of his soldiers to help the British in their war
against the Ashanti kingdom in the Gold Coast (now Ghana). Queen Victoria
expressed her gratitude in 1875 by awarding him a sword of honor. It seemed a
honeymoon had developed between Opobo and Britain.

Ja Ja's reign has been described as a striking instance of selective modernization.

He retained most of the sociopolitical and cultural institutions of Bonny, such as
the house system, and stuck steadfastly to the religion of his fathers, arguing that
Christianity was a serious ferment of societal destabilization. While recognizing
the value of Western education and literacy, he objected to its religious
component. Thus, he sent his two sons to school in Scotland but insisted they
acquire only secular education. He established a secular school in
EVIL OF YOUTH UNEMPLOYMENT IN NIGERIA

Due to the increasing unemployment rate in Nigeria, there have been adverse
effects on both the economy and the society. The consequences of
unemployment in Nigeria includes:

 Reduction in the national output of goods and services.

 Increased rural-urban migration.
 High level of poverty in Nigeria.
 Increase in the number of dependent people.
 The high rate of crimes.

Unemployment has become a major problem bedeviling the lives of Nigerian

youth, causing increased militancy, violent crimes, kidnappings, restiveness and
socially delinquent behaviour. Youth unemployment is devastating to both the
individual and the society as a whole both psychologically and economically. The
paper examines the issue of youth unemployment and looks at potential
interventions such as effective career guidance, technical and vocational
education as well entrepreneurship education. A number of recommendations
were made which include that youths should be trained to possess skills which are
congruent with real labour market demand, developing a special focus on career
guidance and counselling support in schools and introduction of entrepreneurship
education into the school curriculum.

The federal government recently inaugurated inter-ministerial committee on job

fair to address all the identified barriers to job creation and sustainable livelihood
in the country, OLUGBENGA SALAMI writes Tell those graduates to stop combing
here and there for jobs. If there are no lucrative offers of employment, they should
establish themselves by starting something. Unemployment is a pest that has and
still eating deep into the fabric of Nigeria. Let them start something rather than
continue waiting for jobs that not readily available. God bless Nigeria. This was
the comment of a Nigerian youth, who simply identified himself as Emylexray on
the increasing rate of unemployment in the country.

The Statistician-General of the Federation, Dr. Temi Kale had recently revealed
that about 20.3 million Nigerians are currently jobless and not employed in any
form of job. “Nigeria’s unemployment rate is spiraling upwards, growing at 16%
per year. The youth of the nation are the most impacted, with a youth
unemployment rate over 50%”.

There is no denying the fact that rising youth unemployment in Nigeria has been a
significant contributor to the dramatic rise in social unrest and crime like Boko
Haram and communal crises in many parts of the country. It is generally believed
that if young people are provided with employment opportunities, they can
become productive assets and take their part in mainstream society offering the
best of their skills and talents.

It is against this background that the federal government in collaboration with the
United Nations Industrial Development Organisation, UNIDO recently inaugurated
Inter-Ministerial Committee on Job Fair to address all the identified barriers to job
creation and sustainable livelihood in the country.

The terms of reference for the committee include producing an action plan for the
job fair with cost and timelines and arranging venues, date, time, programme,
invitees, training session, targets industries, companies, schools and youths.

The committee is also expected to build and launch a web platform for
entrepreneurship and job fair where employers can put online job openings and
job seekers can directly register online. It is equally mandated to build a database
for the teeming unemployed youths and showcase successful entrepreneurs.

Minister of State for Trade and Investment, Dr. Samuel Ortom, who inaugurated
the committee through the Director of Industrial Development, Mr. Olakunle
Sogbola in Abuja, the nation’s capital, said the maiden fair was meant “to target
widely unemployed youth as other programmes have divergent approach to
solving unemployment in the country”. “It will support industry by creating
sustainable working and knowledge sharing platforms and networks which would
link the job seekers for local businesses, companies, as well as the needs and
options for job seekers. It will also highlight inherent benefits for young individuals
who have decided to be entrepreneurs and equally showcase the successful ones
with goods and services designed locally and competitive globally and not less
than 1, 000 jobs will be created at the first instance from this exercise”, he
explained.

That the latest figure on the rate of unemployment in the country is disturbing is an
understatement. But the most interesting thing is that the government realized this
on time and now taking step towards tackling the danger it could portend for the
country if not urgently addressed. According to figures from the National Bureau of
Statistics, NBS, the unemployment rate has increased to all-time high of 23.9 per
cent for the year 2011 while the figure for 2012 rose above 25 per cent.

THE EVIL UNEMPLOYMENT YOUTH

Unemployment is a curse. Its evil spell breaks down relationships, humiliates and
chips away at your humanity.

Modern joblessness inflicts a new burden upon it victims – alienation. Instead of

walking around a town, handing out CVs and talking to prospective employers,
jobseekers are confined to their homes.

This isn't because they're idle, this isn't because they don't want to alleviate
themselves from their morbid situation; it's because the majority of job applications
have to be submitted online.

The end result – more and more unemployed people are stuck staring and hoping
at a screen all day long.

An attempt to enter the labour market has become a mechanical, soulless pursuit.
Even the most head-strong and capable candidates can be broken down by the
rectangle plate of "opportunities" on the screen.

With more than 860,000 16 to 24 year olds out of work and a youth unemployment
rate of 19.1%, scrolling through databases, clicking on hyperlinks and handing
over your personal details is now part and parcel of being young in the UK today.

THE EFFECT OF YOUTH UNEMPLOYMENT

Work is central to most of our lives, that enables us to get by in the world, but also
the key to how we define ourselves and to our sense of self-worth. In the UK the
unemployment rate stands at 6.9% now and from the figures 19.1% are between
ages 16-24. Almost one in five young people unable to find a job. Youth
employment has become a long-term problem in the UK, with over a quarter of
million young people have been looking for work for a year or more (Mirza-Davies
2014). And increase of youth unemployment slow down the speed of UK
economic recovery, although the financial crisis of 2008 affected national
economic around the world, which has already 5 years ago. So we have to think
about is it government not do well in the unemployment

The unemployment among the youth is commonly associated with various

problems like high crime rate among the youth and riots. The youths have
remained unemployed because of various social challenges that face the youths.
These include laziness among the youth which makes them not to desire to
search for employment hence, they remain unemployed for long durations
because of such social elements. These two fundamental outcomes of
unemployment could result in the social breakdown when they reach
unmanageable levels. Joblessness remains the fundamental cause of the social
evils commonly associated with high unemployment t levels. These social
problems cannot be predicted when they will occur, but they certainly will occur
when the unemployment becomes uncontrollable. The youth unemployment can
be defined as a time bomb waiting to explode.

CAUSES OF UNEMPLOYMENT

High and Rapid Population Growth

One of the major factors responsible for the high level of unemployment in Nigeria
is the rapid growth in population. There has been an increase in the growth of the
labor forces along with the inadequate supply of jobs. The rapid population growth
has been coupled with rural-urban migration. This has increased the population in
cities thereby raising the level of joblessness.

Unstable and corrupt political environment

Another key problem is poor leadership and high level of corruption in Nigeria.
The failure of the government to perform their constitutional duties has resulted in
the high level of unemployment. Also, the high level of corruption in Nigeria
among politicians has resulted in the mismanagement of the funds and resources
supposed to be used for the creation of job opportunities for the people.
The rise of Islam is intrinsically linked with the Prophet Muhammad, believed by Muslims to be
the last in a long line of prophets that includes Moses and Jesus. Because Muhammad was the
chosen recipient and messenger of the word of God through the divine revelations, Muslims from
all walks of life strive to follow his example. After the holy Qur'an, the sayings of the Prophet
(hadith) and descriptions of his way of life (sunna) are the most important Muslim texts.

Who Was Muhammad?

Muhammad is the prophet and founder of Islam. Born in Mecca in 570, most of his early life was
spent as a merchant. At age 40, he began to have revelations from Allah that became the basis for
the Koran and the foundation of Islam. By 630 he had unified most of Arabia under a single
religion. As of 2015, there are over 1.8 billion Muslims in the world who profess, “There is no
God but Allah, and Muhammad is his prophet.”

The Life of Muhammad

Muhammad was born around 570, AD in Mecca (now in Saudi Arabia). His father died before he
was born and he was raised first by his grandfather and then his uncle. He belonged to a poor but
respectable family of the Quraysh tribe. The family was active in Meccan politics and trade.

Many of the tribes living in the Arabian Peninsula at the time were nomadic, trading goods as they
crisscrossed the dessert. Most tribes were polytheistic, worshipping their own set of gods. The
town of Mecca was an important trading and religious center, home to many temples and worship
sites where the devoted prayed to the idols of these gods. The most famous site was the Kaaba
(meaning cube in Arabic). It is believed to have been built by Abraham (Ibrahim to Muslims) and
his son Ismail. Gradually the people of Mecca turned to polytheism and idolatry. Of all the gods
worshipped, it is believed that Allah was considered the greatest and the only one without an idol.

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In his early teens, Muhammad worked in a camel caravan, following in the footsteps of many
people his age, born of meager wealth. Working for his uncle, he gained experience in commercial
trade traveling to Syria and eventually from the Mediterranean Sea to the Indian Ocean. In time,
Muhammad earned a reputation as honest and sincere, acquiring the nickname “al-Amin”
meaning faithful or trustworthy.

In his early 20s, Muhammad began working for a wealthy merchant woman named Khadihah, 15
years his senior. She soon became attracted to this young, accomplished man and proposed
marriage. He accepted and over the years the happy union brought several children. Not all lived
to childhood, but one, Fatima, would marry Muhammad’s cousin, Ali ibn Abi Talib, whom Shi’ite
Muslims regard as Muhammed’s successor.

The Prophet Muhammad

Muhammad was also very religious, occasionally taking journeys of devotion to sacred sites near
Mecca. On one of his pilgrimages in 610, he was meditating in a cave on Mount Jabal aI-Nour.
The Angel Gabriel appeared and relayed the word of God: “Recite in the name of your Lord who
creates, creates man from a clot! Recite for your lord is most generous….” These words became
the opening verses of sūrah (chapter) 96 of the Qur'an. Most Islamic historians believe
Muhammad was initially disturbed by the revelations and that he didn’t reveal them publicly for
several years. However, Shi’a tradition states he welcomed the message from the Angel Gabriel
and was deeply inspired to share his experience with other potential believers.
Islamic tradition holds that the first persons to believe were his wife, Khadija and his close friend
Abu Bakr (regarded as the successor to Muhammad by Sunni Muslims). Soon, Muhammad began
to gather a small following, initially encountering no opposition. Most people in Mecca either
ignored him or mocked him as just another prophet. However, when his message condemned idol
worship and polytheism, many of Mecca’s tribal leaders began to see Muhammad and his
message as a threat. Besides going against long standing beliefs, the condemnation of idol
worship had economic consequences for merchants who catered to the thousands of pilgrims who
came to Mecca every year. This was especially true for members of Muhammad’s own tribe, the
Quraysh, who were the guardians of the Kaaba. Sensing a threat, Mecca’s merchants and leaders
offered Muhammad incentives to abandon his preaching, but he refused.

Increasingly, the resistance to Muhammed and his followers grew and they were eventually forced
to emigrate from Mecca to Medina, a city 260 miles to the north in 622. This event marks the
beginning of the Muslim calendar. There Muhammad was instrumental in bringing an end to a
civil war raging amongst several of the city’s tribes. Muhammad settled in Medina, building his
Muslim community and gradually gathering acceptance and more followers.

Between 624 and 628, the Muslims were involved in a series of battles for their survival. In the
final major confrontation, The Battle of the Trench and Siege of Medina, Muhammad and his
followers prevailed and a treaty was signed. The treaty was broken by the Meccan allies a year
later. By now, Muhammad had plenty of forces and the balance of power had shifted away from
the Meccan leaders to him. In 630, the Muslim army marched into Mecca, taking the city with
minimum casualties. Muhammad gave amnesty to many of the Meccan leaders who had opposed
him and pardoned many others. Most of the Meccan population converted to Islam. Muhammad
and his followers then proceeded to destroy all of the statues of pagan gods in and around the
Kaaba.
 HISTORY OF HOLY PROPHET MUHAMMAD

BIRTH
Muhammad was born into the most powerful tribe in Mecca, the Quraish,
around 570 A.D. The power of the Quraish derived from their role as
successful merchants. Several trade routes intersected at Mecca, allowing
the Quraish to control trade along the west coast of Arabia, north to Syria,
and south to Yemen.

Mecca was home to two widely venerated polytheistic cults whose gods
were thought to protect its lucrative trade. After working for several years as
a merchant, Muhammad was hired by Khadija, a wealthy widow, to ensure
the safe passage of her caravans to Syria. They eventually married.

570 Muhammad's (SAW) Birth and Infancy

The Holy Prophet Muhammad, Salla Allah alayhi wa sallam,

(SAW) meaning (may the peace of Allah be upon him), was born in the year
570 in the town of Mecca, Saudi Arabia. His name derives from the Arabic
verb hamada, meaning "to praise, to glorify." He was the first and only son
of Abd Allah bin Al-Muttalib and Amina bint Wahb. Abd Allah died before
Muhammad's (SAW) birth and Muhammad (SAW) was raised by his mother
Amina, who in keeping with Meccan tradition entrusted her son at an early
age to a wet nurse named

Halima from the nomadic tribe of the Sa'd ibn Bakr.

575 Muhammad (SAW) Becomes an Orphan

When the prophet (SAW) was six his mother took him to Yathrib (Madina).

On the return journey, Amina became ill and died. The orphaned boy was
now placed in the protection of his paternal grandfather, Abdul Al-Muttalib.

Mecca was Arabia's most important pilgrimage center and Abdul Al-Muttalib
its most respected leader.

578 Muhammad (SAW) in Mecca in Care of an Uncle

Upon his grandfather's death in 578, Muhammad (SAW), aged about eight,
was passed into the care of a paternal uncle, Abu Talib. Muhammad(S)
grew up and was most beloved by him.
580-594 Muhammad's (SAW)Teenage Years

Muhammad (SAW) worked as a shepherd. In his teens he sometimes

traveled with Abu Talib, who was a merchant, accompanying caravans to
trade centers. Upon reaching Busra, Syria, Bahira, a Christian monk recog-
nized the Prophet (SAW)through his knowledge of the previous scriptures.

Older merchants recognized his character and nicknamed him El–Amin, the
one you can trust.

594 Muhammad (SAW) Acts as Caravan Agent for Khadija (RA)

At the age of 25, Muhammad (SAW) entered the service of a wealthy

Meccan merchant, a widow named Khadija bint Khawalayd. She sent the

Prophet and her worker Maysarah to Syria. On this journey a monk called

Nastura observed him and identified him as a Prophet.

Maysarah testified to the honesty and nobility of the Prophet. 595-609

Muhammad's Marriage and Family Life

Impressed by Muhammad's (SAW) honesty and character, Khadija

proposed marriage. They were wed in about 595. He was twenty-five. She
was forty.

From his marriage with her, the Prophet (SAW) had a son named Al-
Qaasim, who passed away at a young age. From him, he took his name,
kunya (father of ) Abu’l-Qaasim. In addition, he had four girls,

Zainab: who the prophet (SAW) said about her when she migrated to
Medina and was attacked and harmed by the disbelievers: “She is the best
of my daughters for she was harmed following my path”. She migrated to
Medina after the battle of Badr. In the year 8 A.H. her husband embraced
Islam and migrated to Medina to join her, and the prophet (SAW) reunited
them.

Rukaya: who the prophet (SAW) said after she migrated to Abyssinia with
Othman: “May Allah be with them both, Othman is the first to migrate with
his family after prophet Lot (AS).

Umm Kalthoum: whose first husband was Otaiba Bin Abulahab, who died
as a disbeliever. Her second husband was Othman Bin Affan who married
her after Rukaya’s death, that is why Othman was called ” dhin-nooraiyn”
which means the one with the two lights”, because he married two of
Muhammad’s (SAW) daughters ..
Fatimah: the prophet (SAW) said, “Fatimah is a piece of me, whatever hurts
her, hurts me, and whatever frightens her, frightens me”. “Fatimah is the
lady of all ladies in Paradise except Mariam (Mary) Bint Imran (the
daughter of Imran).

PROPHETHOOD
First year of prophethood

In the year 610 C.E., at the age of 40 in the cave Hira, the Prophet(SAW)
was visited by the angel Jibra’il. Jibra’il revealed the first few verses of
Surah Iqra. From this point the era of divine revelation (Wahi) began.

Shaken by the experience of revelation, Khadijah (R.A) took the Prophet(S)

to Waraqah bin Nawfal, a Christian scholar. The Prophet(SAW) related his
experience and Warqah said that this is what the Prophet Moses also
experienced. Waraqah confirmed the Prophet(S) was the final messenger
described in the Christian and Jewish scriptures.

The first people to accept Islam are Khadijah (R.A), Abu Bakr (R.A), Ali
(R.A) and Zaid (R.A).

The Muslims began gathering in the house of Arqam to learn about Islam
and worship Allah(SWT) discreetly.

First-Third Year of Prophethood

The Prophet(S) discreetly invited people to Islam. This practice and

propagation of Islam continued for 3 years.
Š
Those people who accepted Islam during the first three years are
known as ‘Al-Sabiqin al-Awwalin’. Approximately 130 men and women fall
into this category.

Fourth Year of Prophethood

Š
The Prophet(S), was instructed by Allah(SWT) began to openly preach
Islam. They also began to worship and perform Salah openly.
Š
Islam spread fast.
Š
The Quraish, as they received money from pilgrims visitng the Kabah,
feared this new and popular religion.

The Quraish intensified their opposition to the prophet and started

to physically abuse him and other Muslims. The poor and weak Muslims
were severely Persecuted.
The Quraish approached Abu Talib and attempted to convince him to make
his nephew, the Prophet(S) stop preaching. Abu Talib refused.

Fifth Year of Prophethood

In hope of escaping the persecution of the Quraish, 12 men and 4

women migrated to Abyssinia, where a kind king, Najasi, ruled over.
This was the first migration in Islam.Soon after a second group of
82-86 men and 17-18 women migrated to Abyssinia.
Š
The Prophet recited Surah al-Najm and the disbelievers of the
Quraish were miraculously forced, against their will, to prostrate
with the Muslims upon hearing the Quran.
Sixth Year of Prophethood

Enraged that the Muslims were safe in Abyssinia, the Quraish sent Amr bin
al-As and Abdullah bin Ubayy to Najasi to try to convince him to evict the
Muslims. Najashi refused.
Š
Notable and powerful figures such as Hamza (R.A), the Prophet(S)’s uncle
and Umar (R.A)accepted Islam.
Š
The Quraish contacted the Jews of Madinah and asked them for advice.

They told the Quraish to put three questions to the Prophet(S) advising that,
if he answered the first two of the three questions he was a Prophet(S). The
Prophet(S) answered the questions.

Seventh-Ninth Years of Prophethood

The Quraish initiated an oppressive boycott to the Muslims and any

supporters of the Propeht(S). To show that it was official, they hung the
charter of the boycott inside the Kabah, with the words, “ In the name of
God.”
Š
The three year long boycott caused massive starvation amongst the
Muslims. They were forced to survive on leaves. Sometimes if they were
lucky they would find skin, which they would roast to eat.
Š
Mansur bin Ikramah, the scribe who drafted the charter of the boycott, was
soon punished by Allah. His hands became disabled and he was never to
write again.

Tenth Year of Prophethood

The Quraish again asked Abu Talib, to make his nephew stop preaching.
The Propeht(S), by Allah(SWT), said if the Quraish were to find that charter
hanging inside the Kabah was eaten away except for the words, “In the
name of Allah,” then they would stop the boycott. The Quraish found this to
be true and so stopped the boycott.
Š
The Prophet’s (SAW) uncle Abu Talib, who had given him constant
support, and his wife Khadija, with whom he had shared a happy life for
twenty-five years, passed away only three days apart from one another (10
Ramadan/19 April 620). Their demise deeply saddened the Prophet and the
Muslims. Thus, this year came to be known as the Year of Sorrow.
Š
The Prophet(S) went to the city of Taif to ask for help. The people of Taif
mocked and attacked him. On the return from Ta’if an angel asked the
Prophet(S) for permission to crush the people of Ta’if by bringing together
the mountains on either side of the two cities, Prophet(S) refused and
instead prayed for them.

Eleventh Year of Prophethood

The Me’raj/Isra took place wherein the Prophet(S) was taken from
Masjid al-Haram in Makkah, to Masjid al-Aqsa in Palestine in one night. In
this journey, Prophet(S) physically toured the heavens. It was during this
journey that the 5 daily prayers became obligatory.
Š
Six men from the tribe of Khazraj accepted Islam. Through these six men
Islam began in Yathrib, or as it was later named to, Madinah.
Š
The Prophet(S) married A’isha (R.A).

Twelfth Year of Prophethood

First pledge of Aqabah took place, in which 12 men from Madinah
pledged their allegiance to the Prophet(S).

Thirteenth Year of Prophethood

The second pledge of Aqabah took place, in which 2 women and 70-73 men
pledged their allegiance to Prophet(S). The Prophet(S) then appointed 12
leaders amongst them.
Š
Upon seeing the mounting difficulties and persecution the
Muslims faced daily, the Prophet(S) instructed his companions to
migrate to Madinah.

"You have indeed in the Messenger of Allah, a beautiful model

of (conduct) for anyone whose hope is in Allah and the Final
Day and who engages much in the praise of Allah"
Quran: 33 -21.
FOURTEENTH YEAR OF PROPHETHOOD/FIRST YEAR
OF MIGRATION 622/623 CE

The disbelievers of Quraish gathered in Dar al-Nadwa to plot to kill the

Prophet(S).
Š
The next day, a group of Quraish men surrounded the house of
Prophet(S) in order to assassinate him. When the Prophet(S) emerged, he
threw dust in their direction which temporarily blinded them. They remained
unaware of his exit until morning. At this point, on the 27th of Safar, the
Prophet(S) began the journey of migration along with his loyal companion
Abu Bakr (R.A).
Š
The Prophet(S) stopped in Quba, which was a place at the entrace of
Medina for a few days wherein he established the first masjid, namely
Masjid Quba.
Š
The Jewish rabbis came to the Prophet(S) in order to test him and
determine whether he was their long awaited prophet. Many Jewish
scholars accepted Islam upon meeting him.
Š
The Prophet(S) and his companions (R.A) built Masjid al-Nabawi as well as
his living quarters. As the Muhajirin(Muslims who emigrated to Medina) had
left all their possessions in Makkah, Prophet(S) established the bond of
brotherhood between the Muhajirin and Ansar(Muslims of Medina). An
Ansari took a Muhajir as his brother, which established the bond of
Brotherhood between the Muhajirin and Ansar. The Ansar then divided his
entire wealth with that man whom he had taken as his Brother.
Š
The Athan, call to prayer was established.
Š
As the Quraish prepared to attack Madinah, Allah(SWT) granted the
Muslims permission to defend themselves and thus Jihad was ordained.
Š
Salman al-Farsi and Abdullah bin Salam the famous Jewish
scholar, both accepted Islam.

Second Year of Migration

Through the command of Allah the direction of prayer, Qibla, was
changed from Masjid al-Aqsa to Masjid al-Haram.
Š
The Battle of Badr took place between the Muslims and the
disbelievers of Quraish. Despite the fact that the Muslims had only
about 300 ill--equipped men and the Quraish had over a 1000 well armed
men, the Muslims were victorious. The year was 624 C.E.
Š
Fatimah (R.A), the daughter of the Prophet, married Ali (R.A)
Third Year of Migration
The Battle of Uhud took place. The year was 625 C.E.
In this battle, Prophet Muhammed(S) placed fifty of his best archers on the
side of the mountain took protect the Muslims from the rear. They were
instructed not to leave until instructed to do so.
Š
When the Quraysh started retreating, the archers eager to collect the
booty(spoils of the war), started running down the mountain. Abdullah ibn
Jubayr, tried to convince them to stay, but only ten kept their ground, while
the rest left. The Quraysh seeing the archers leaving their posts, advanced
to the Muslims attacking them from their rear.
Š
The Muslims did not win this battle.

Fourth Year of Migration

Upon their request, the Prophet(S) sent ten learned Muslims to the tribe of
Adhal and Qarah to educate them about Islam. They betrayed the Muslims
and killed all ten learned Muslims.
Š
Upon the request of Amir bin Malik the Prophet(S) sent seventy companions
(R.A) to Najd to teach them about Islam. Again the Muslims were betrayed
and martyred.
Š
Hussain (R.A); the grandson of the Prophet(S) was born to Fatimah (R.A).
Š
The second expedition of Badr took place.
Š
The rules of Hijab (modestly covering oneself ) were ordained.

Fifth Year of Migration

The rules of Tayammumn were ordained.
Š
The Battle of the Trench: An alliance of 10,000 soldiers from different
Arab and Jewish tribes converged on Madinah. The Prophet(S), by the
suggestion of Salman al Farsi, dug trenches around Madinah to stop their
advance. The enemy besieged Madinah for 27 days after, which distrust
and dispute dissolved the alliance and they all left.
Š
Hajj is made obligatory.

Sixth Year of Migration

The Prophet(S) and his companions intended to perform Umrah.
Š
The Quraish prevented them from entering Makkah and a standoff
between the Quraish and the Muslims ensued.
Š
During this standoff, the Prophet(S) sent Uthman (R.A) as a
messenger on behalf of the Muslims to the Quraish. The Muslims were
wrongly informed that Uthman (R.A) was martyred by the Quraish.
Š
The Muslims vowed to take revenge for him. This vow was known as
Bay’ah al-Ridhwan. Subsequently this standoff was resolved through
the Treaty of Hudaybiyyah.
Š
The Treaty of Hudaybiyyah meant that after 18 years of persecution
at the hands of the Quraish, the Muslims would now live in peace.
Š
In this peace-time era the Prophet sent letters to various kings and
rulers inviting them towards Islam.

Seventh Year of Migration

The battle of Khaybar: The inhabitants of Khaybar were the main
agents who had enlisted the Arab and Jewish forces in the battle of
the confederates , who lived in Madinah. They were still at large and
continued to plot against Islam. The Prophet(S) laid siege to their forts.
Š
The people of Khaybar begged for forgiveness, which the Prophet(S)
granted and he allowed them to leave Madinah without any
punishment.
Š
Umrah al-Qadha was performed to compensate for the Umrah,
which the Muslims intended to perform in the previous year.
Š
Ja’far bin Abi Talib (R.A) and other companions (R.A) who are left
in Abyssinia migrated to Madinah.
Š
Highly respected leaders such as Khalid bin Walid, Uthman bin Talhaand
Amr bin Aas accepted Islam

Eighth Year of Migration

The Quraish broke the Treaty of Hudaybiyyah, at which, the Prophet
(S) advanced towards Makkah with 10,000 soldiers and successfully
entered and conquered Makkah.

Even though the Quraish had tortured and persecuted the Muslims,when
the Prophet(S) entered Makkah, he prohibited any form of revenge and thus
there was no bloodshed.
Š
This act of kindness and peace results in many ardent enemies of the
Prophet accepting Islam. The year was 630 C.E.
Š
Entire tribes embraced Islam in succession. Even after the
Prophet(s) gave the Quraish leaders sanctuary and forgave them, many of
the leaders still embraced Islam. Some of them were: Safwan bin Umayyah,
Suhayl bin Amr, Utbah and Mu’awiyyah (RA)
(May Allah be pleased with them).
Š
The Prophet(S) appointed governors in many Muslim areas and thus a
system of peace and justice was established in those areas

Ninth Year of Migration

Tamin bin Awsal-Dari accepted Islam. He was also well known for being the
first person to light a lamp in a Majid that had no light.
Š
The Prophet(S) dispatched individuals to the various Muslim
lands to collect Zakat.
Š
After the fall of Makkah and the collapse of the Quraish, the Romans feared
for their own power. The Muslims assembled an army of 30,000 to combat
the Roman army of 40,000 at Tabuk. The Romans fled as soon as they
heard of the Muslim army and thus no fighting took place.
Š
Usury and dealing with Riba (interest) became prohibited.

Tenth Year of Migration

The Prophet sent Muadh bin Jabal (R.A) to Yemen. One of the greatest of
Muadh's contributions was that he was one of the group of six who
collected the Qur'an during the lifetime of the Prophet (S).
Š
The Prophet S) personally bade farewell to him and walked for some
distance alongside Muadh as he set out to leave the city, . Finally he (S)
said to him: "O Muadh, perhaps you shall not meet me again after this year.

Perhaps when you return you shall see only my mosque and my grave."
Muadh wept. Those with him wept too. A feeling of sadness and desolation
overtook him as he parted from his beloved Prophet, (SAW). The
Prophet(S)'s premonition was correct. The eyes of Muadh never beheld the
Prophet(S) after that moment. The Prophet(S) died before Muadh returned
from the Yemen. When Muadh returned to Madinah the Khalifa(head of
state) was Abu Bakr (RA).

Eleventh Year of Migration (May) 632 CE

In March, 632, Prophet Muhammed(S) returned to Mecca one last time to
perform Hajjat Al Wada (Farewell Pilgrimage); and tens of thousands of
Muslims joined him wjhere he gave his Last Farewell Sermon.
Š
After the pilgrimage, he returned to Medina. Three months later on June 8,
632 (Monday 12th Rabi’al- Awwal 11 AH) he died there, after a brief
illness. He is buried in the mosque in Medina.
Š
Muhammed (SAW) lived a simple, austere and modest life. Heplayed
many roles including, head of state, chief of justice, commander-in-chief,
arbitrator and family man. The Prophet ‘s (SAW) saying are collections
known as the “Hadiths”. A
Š
Among his (S) last words were “We the community of Prophets are not
inherited. Whatever we leave is for charity.”
Š
So strong was his message of faith that within a hundred years,
Muhammad(S)'s teachings and way of life had spread from the remote
corners of Arabia to as far east as Indo-China and as far west as Morocco,
France and Spain.

THE PROPHET’S (SAW)LAST SERMON

"O People, lend me an attentive ear, for I don't know whether, after this year,
I shall ever be amongst you again. Therefore listen to what I am saying to
you carefully and take these words to those who could not be present here
today.

O People, just as you regard this month, this day, this city as Sacred, so
regard the life and property of every Muslim as a sacred trust. Return the
goods entrusted to you to their rightful owners. Hurt no one so that no one
may hurt you. Remember that you will indeed meet your Lord, and that He
will indeed reckon your deeds. Allah has forbidden you to take usury
(Interest), therefore all interest obligation shall henceforth be waived.

Beware of Satan, for your safety of your religion. He has lost all hope that he
will ever be able to lead you astray in big things, so beware of following him
in small things.

O People, it is true that you have certain rights with regard to your women,
but they also have right over you. If they abide by your right then to them
belongs the right to be fed and clothed in kindness. Do treat your women
well and be kind to them for they are your partners and committed helpers.
And it is your right that they do not make friends with any one of whom you
do not approve, as well as never to commit adultery.

O People, listen to me in earnest, worship Allah, say your five daily prayers
(Salah), fast during the month of Ramadan, and give your wealth in Zakat.

Perform Hajj if you can afford to. You know that every Muslim is the brother
of another Muslim. All mankind is from Adam and Eve, an Arab has no
superiority over a non-Arab nor a non-Arab has any superiority over an
Arab; also a white has no superiority over black nor a black has any
superiority over white except by piety (taqwa) and good action. Learn that
every Muslim is a brother to every Muslim and that the Muslims constitute
one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a
fellow Muslim unless it was given freely and willingly. Do not, therefore, do
injustice to yourselves.

Remember, one day you will appear before Allah and answer for your
deeds. So beware, do not astray from the path of righteousness after I am
gone.

O People, no prophet or apostle will come after me and no new faith will be
born. Reason well, therefore,

O People, and understand my words which I convey to you. I leave behind

me two things, the Qur'an and my example, the Sunnah and if you follow
these you will never go astray.

All those who listen to me shall pass on my words to others and those to
others again; and may the last onesunderstand my words better than those
who listen to me directly. Be my witness oh Allah that I have conveyed your
message to your people.

TEACHINGS OF THE HOLY PROPHET

(S.A.W.) - HOW TO BEHAVE WITH PARENTS
The Importance of Obedience to Your Parents

Parents are to be treated well at all times, and The Almighty's blessings in
having enabled you to do this virtuous act, be considered as a great asset in
this world as well as in the Hereafter. The respect we ought to pay our
parents has been time and again emphasized in the Holy Qur'an. In one of
the verses it is stated:

"Thy Lord hath decreed that ye worship none but Him, and ye be kind to
your parents." (Qur'an 17:23)

Showing Gratitude towards Parents

Be grateful to your parents. It is one of the cardinal principles of good

manners and the acknowledgement of debt. One should be grateful to the
parents for all the kindness, extraordinary love, and unparalleled sacrifices
hey undergo in bringing us up. The Almighty has decreed that when we
render thanks to Him, we should express gratitude to our parents as well.

"And we have enjoined on man (To be good) to his parents: In travail upon
travail did his mother bear him. And in years twain was his weaning: (hear
the command), 'Show gratitude to Me and to thy parents: to Me is (thy final)
Goal.'" (Qur'an 31:14)
On the authority of Hazrat Abu Ayub Khalid Ibun Zaid Al-Ansari(R.A.), who
said: A man requested; "Prophet (S.A.W)! Tell me the action which will get
me admitted to Paradise and keep me away from the Hell." He answered:
"Worship Almighty and do not associate anybody with Him: establish Prayer;
pay Zakat and join the ties of kinship." -(Bukhari and Muslim)

On the authority of Abu Sufian Sakhr Harb (R.A.), who said: During his
meeting with Hercules, the Roman Ruler, the latter asked him; 'What does
your Prophet (S.A.W.) ask you to do?' I said: 'He asked us to worship only
One God, and not to associate anybody with him; not to follow the habits
and practices of our ancestors; he further asks us to perform prayers
(Salat), tell the truth, keep chaste, and to treat our blood relations well.' -
(Bukhari and Muslim)

Note: "Not to follow the habits and practices of our ancestors" means that in
previous times, people used to follow what their parents did; such as,
worshiping idols, stealing, killing, and committing other sins Because their
ancestors sinned, people assumed it was justified. The Prophet (S.A.W.)
commanded them to change their behavior and become more righteous.

On the authority of Ibn 'Umar (R.A.), who said: The Prophet (S.A.W.) said:
"He who just returns the visits of his relatives does not completely fulfill the
obligation of relationship. But he who ignores the mistakes of his relatives,
forgives them, and visits them in order to bind the ties of relationship when
they are broken does fulfill the obligations of relationship.' -(Bukhari)

On the authority of Jubair bin Mut'im (R.A.), who said: The Prophet (S.A.W.)
said: "He who breaks off the ties of blood will not enter Paradise." -(Bukhari
and Muslim)

Note: This Hadith preaches the person who breaks off relations with his
family by not visiting them or helping them will not go to Paradise.

On the authority of Abu Usaid Malik Ibn Rubia Al-Saedi (R.A), who said:
While we were sitting with the Prophet (S.A.W.) a man of the Bani Salamah
tribe came and said: "O Prophet (S.A.W.)! Is there anything, I can now do in
benevolence towards my parents after their death? The Prophet (S.A.W.)
answered: "Yes, by praying for them and soliciting mercy and forgiveness
towards them, fulfilling their promises and undertakings, doing kindness to
those who may be related to you through them, and respecting their
friends." -(Abu Daoud)

Note: "Benevolence" means kindness.

Showing Tolerance towards Parents

You should always try to please your parents and avoid deeds that may hurt
their feelings, especially when they get old and short-tempered.
In old age people do tend to make unusual demands and claims but it
should be tolerated cheerfully without any retort in anger or frustration. It is
mentioned in the Holy Qur'an:

"Thy Lord hath decreed that ye worship none but Him, and that ye be kind to
parents. Whether one or both of them attain old age in thy life, say not to
them a word of contempt, nor repel them but address them, in terms of
honor." (Qur'an 17:23)

Service of Parents

Parents should be served earnestly and with sincerity; always keeping in

mind the unparalleled kindness and affection shown by them. It is the
service of our parents that would lead to our redemption and earn for us The
Almighty's blessings.

Your Love and Obligation towards Your Parents

Love your parents and this love should be regarded as an honor and means
of recompense and redemption in the Hereafter. Hadrat Ibn Abbas narrates
the following Hadith of the Holy Prophet (PBUH):

"Dutiful and good natured children who cast one loving and affectionate look
at their parents, receive from The Almighty blessing equivalent to one
approved Hajj (pilgrimage)." -(Muslim)

When the Parents are Non-Muslims

Even if the parents are non-Muslims, they are to be treated well and all
courtesy be shown to them. But obedience in matters of religion should be
refused and they are not to be followed if they ask you to commit a sin or an
act of associating somebody with The Almighty. It is stated in the Holy
Qur'an:

"We have enjoined on man kindness to parents: but if they (either of them)
strive (to force) thee to join with Me (in worship) anything of which thou hast
no knowledge, obey them not, ye have (all) to return to Me, and I will tell you
(the truth) of all that ye did." (Qur'an 29:8)

Prayers for Parents

Always pray for your parents, recalling their kindness and beg for their weal
from The Almighty and His Mercies for them. It is mentioned in the Holy
Qur'an:

"And, out of kindness, lower to them the wing of humility, and say: "My Lord!
Bestow on them Thy mercy even as they cherished me in childhood."
(Qur'an 17:24)
Special Treatment of the Mother

One should have special regard for his/her mother. It is the mother that
carries the fetus in her womb for nine months and then nourishes the child
with her milk. It is stated in the Holy Qur'an:

"We have enjoined on man kindness to his parents: In pain did his mother
bear him, and in pain did she give him birth." (Qur'an 46:15)

On the authority of Asma'a bint Abu Bakr Al- Siddiq (R.A.), who said; "My
mother came to Medina from Mecca to see me, while she was still an
unbeliever. She had come to demand something from me. I inquired with
the Prophet (S.A.W.): 'My mother has come to see me and she is expecting
something from me. May I oblige her?' He said: 'Yes, be kind to your
mother.'" -(Bukhari and Muslim)

Note: This Hadith has two main points:

1. Be kind to your parents, no matter what their religion is.

2. A Muslim must be kind to other people no matter what their religion is.
For example: The Prophet Mohammed (S.A.W) used to visit his
Jewish neighbors in Medina. Also the Prophet (S.A.W) used to give
charity to his poor Jewish neighbor.

On the Authority of Abu Hurairah (R.A.),who said: A man asked the

Messenger of God (S.A.W.) who amongst his near ones had the greatest
right over him, the Prophet (S.A.W.) replied: "Your mother". He asked,
"Then who is next?" The Prophet (S.A.W.) replied: "Your mother". He again
asked, "Then who is next?" The Prophet (S.A.W.) replied: "Your mother". He
asked: "Then who is next?" The Prophet replied: "Your father." -(Bukhari
and Muslim)

On the authority of Al-Mughirah (R.A.), who said: The Prophet (S.A.W.) said:
"God forbids all of you to disobey your mothers." -(Bukhari and Muslim)

Note: It is very important to obey and respect one's mother in the Islamic
religion for the following reasons:

1. A mother carried her baby for nine months in her womb.

2. During pregnancy, the mother experiences great hardship. Then
during delivery of the child, the mother suffers extreme pain. Many
woman die in childbirth.
3. The mother is the one who feeds and nurtures the baby.
4. It is an innate instinct for mothers to care more for their children than
fathers do.
 DOOR

WINDOW

ROOF
 PUBLIC CORPORATION

"Public corporation" means an entity that is created by the state to carry out
public missions and services. In order to carry out these public missions and
services, a public corporation participates in activities or provides services
that are also provided by private enterprise. A public corporation is granted
increased operating flexibility in order to best ensure its success, while
retaining principles of public accountability and fundamental public policy.
The board of directors of a public corporation is appointed by the Governor
and confirmed by the Senate but is otherwise delegated the authority to set
policy and manage the operations of the public corporation.

It can also be described as any city, county or district organized for public
purposes.

PUBLIC CORPORATIONS: TYPES, FUNCTIONS, CHARACTERISTICS &

STRUCTURE

Public corporations are government-owned establishments and enterprises

established through the acts of parliament or statutes, decrees or edicts to
provide-essential social and welfare services to the people.

Examples are the Power Holding Company Nigeria (PHCN), Nigerian Ports
Plc, Nigerian Railway Corporation (NRC), state water corporations, state
transport corporations and state-owned banks.
TYPES OF PUBLIC CORPORATIONS

There are two main types of public corporations in Nigeria and they are:

1. Those providing essential services like water corporations, National

Electric Power Authority, PHCN, Federal Housing Authority and Nigerian
Ports Plc.

2. Those of commercial nature like state owned banks, hotels, textile mills,
insurance companies and transport services.

PURPOSES AND FUNCTIONS OF PUBLIC CORPORATIONS

Public corporations are established to provide essential services such as

electricity, water and postal services at reduced cost. These services involve
huge capital involvement and are being subsidised by the government. They
could be out of the reach of most citizens if carried out by private
enterprises.

Public corporations provide employment opportunities for very many

citizens, especially professionals whose fields relate to the specialty of each
corporation, e.gi journalists with broadcasting corporations.

Public corporations are established to prevent discrimination and

exploitation of citizens in the provision of mostbasic needs like water and
electricity-which would have happened if left to individual concerns.

The intervention of the government through public corporations prevents

concentration of enormous wealth in the hands of a few.

Public corporations undertake strategic projects for security reasons and

in the national interest. The government, for instance does not allow private
citizens or foreign investors to mint currencies, control telecommunication
facilities, produce arms or operate air or seaports.
 Public corporations generate funds for the government through the
services provided for the citizens. For instance, the citizens pay for boarding
Nigeria Airways planes, mass transit buses, as well as the services provided
by the railway corporation.

Public corporations in Nigeria are used as a machinery for providing rapid

socio-economic development of the country. For instance, these
corporations supply electricity, gas, petroleum, steel and telecommunication
facilities to the different parts of the country, thereby opening the country up
for industrial and economic development.

CHARACTERISTICS OF PUBLIC CORPORATIONS

Public corporations are state owned and created through acts of

parliament, decrees or edicts which state their structure, powers and
functions.

Public corporations are legal entities which exist on their own, can sue
and be sued, hold property and enter into contracts.

They are often administered by. a board of directors which is

responsible for policy making and control. The board members are usually
appointed by the minister whose ministry supervises the corporation.

Public corporations are independently financed through the revenue

generated from their services rendered to the people and loans obtained for
economic ventures. They also receive subventions from the government in
order to complement the efforts of the government in the provision of social
amenities to the citizenry.

The employees of public corporations are not civil servants but are
directly employed and work according to the rules and conditions of service
determined by the corporations.

Public corporations in Nigeria are not always subjected to the same

financial scrutiny as government departments.

Even though they are not established for the purpose of profit making,
public corporations are expected to generate funds for the maintenance of
their services.

Public corporations are not characterised by bureaucracy or red-

tapism as in the Civil service. They are noted for policy flexibility, quick
decision making and immediate implementation of policies to enable them
attain their objectives.

STRUCTURE AND ORGANISATION OF PUBLIC CORPORATIONS

The government takes charge of the policy making machinery of each

public corporation through the minister, whose ministry supervises the
corporation. The overall broad policies of the government are handed over
to the board of directors for implementation.

The boards of directors are appointed by the government (through the

supervising minister).

The administrative control of a corporation is in the hands of the

directors, who are free to run the affairs of the corporation in such a manner
that they would attain the objectives of the government.

The supervising minister does not participate in the day-to-day

administration of the corporation, but links the corporation with government.
He presents issues concerning the corporation in the executive council and
makes sure the broad objectives of the government are catered for in the
policies and programmes of the corporation.

The board of directors can recruit their own staff, determine the
conditions of service and relieve unproductive employees of their jobs,
subject to the approval of the government.

The management of a public corporation in Nigeria is headed by a

chief executive, who may be called managing director or general manager,
and supported by other staff.

The chief executive and the staff translate the broad policy objectives
of the board of directors into quick actions to enable them to attain the goals
of the government.

Each corporation is further divided into several departments, with

supportive managers coordinating the implementation of board policies by
their subordinate staff.

They generate funds which enable them to provide services and

maintain their facilities. Public corporations also receive government
subsidies to complement their revenue in the process of providing essential
services to the people.
CHARACTERISTICS OF PUBLIC CORPORATIONS:

Public corporations have certain basic differences with departmental

managements. These differences have given a separate entity to public
corporations.

Some of the salient features of public corporations are discussed

below:

1. Public corporations can sue and also be sued in the courts of law and
thus have their own name and legal personality.

2. It is created by an Act of Parliament which also defines the scope of its

activities. It also defines the powers, privileges and immunities of its
members.

3. Public corporation is wholly owned by the government and the entire

equity capital is held in the name of the government.

4. The corporations usually have considerable autonomy in shaping their

policies. These have also sufficient financial independence. But at the same
time general principles and policies are laid down and decided by the
government.

5. The management of the corporation is appointed by the government.

Generally, a Board is nominated to manage public corporations.

6. Public corporation is generally not subject to budgetary accounting and

audit-controls applicable to government department.

7. The objective of public corporation is to provide goods and services to the

people at reasonable prices.
ADVANTAGES OF PUBLIC CORPORATION:

A public corporation has the following advantages:

1. Public corporations have complete freedom regarding their internal

management. They can set their own goals and can decide their own line of
action. They can devise their own programmes and policies.

2. Public corporations are free to take quick decisions which is very

necessary for the success of a business concern. There is no government
interference.

3. There is no rigidity in their working as in case of departmental

undertakings. The flexibility is necessary in the case of business
undertakings. According to President Roosevelt,- “It is clothed with the
powers of the government but possessed of the flexibility and initiative of a
private enterprise.”

4. Public corporations aim at providing goods and services to the public at

reasonable prices. Though they also earn profits, their primary objective is
to help the people in getting various services.

5. The management of public corporations, being in the hands of

experienced and competent persons, is more efficient than that of
government department. Public corporations are free to employ persons
according to their own requirements.

6. It is generally not subject to budget, accounting and audit controls

applicable to the government department and thus, public corporation is at
freedom to utilise its funds.
LIMITATIONS OF PUBLIC CORPORATION:

Despite many advantages, public corporations suffer from the following

limitations or weaknesses:

1. Public corporations are created under some Act of Parliament. Any

change in the sphere of activities of the corporations involves an
amendment in the particular Act. It is difficult and takes more time.

2. Autonomy and flexibility which are the main features of public

corporations have remained on paper only. All important policies are
decided with government approval and the management is also appointed
by the government. The corporations, therefore, have no real freedom in
their working. Consequently, the smooth working of the public corporations
is disturbed. So public corporations exercise limited autonomy.

3. Public corporations may indulge in anti-social activities. They may charge

higher prices from the consumers or may supply them goods of inferior
quality to make up their inefficiency because of the monopoly enjoyed by
them.

4. Though public corporations are autonomous bodies, still they are

controlled by the government. Public Accounts Committee and Auditor and
Comptroller General of India exercise control on public corporations.

5. These corporations are suitable only for organising very big state
enterprises and not suitable for small enterprises.