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Exiled Kano emirs and their privileges

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Emir Sanusi II at Lagos residence

Nasiru Wada Khalil

I was motivated to write this piece in order to correct some notions and set the record straight regarding how a former emir should appear, as well as narrate how the two previously exiled emirs related with people.

It was on Sallah day that a group of people in one of the social media platforms came across Emir Sanusi II holding a gaisuwa session in his residence in Lagos while in royal regalia and a dogari (Turakin Sallama) was by the side anchoring the gaisuwa for him. They all commented thinking that such a session should not ideally be held.

Hence, I decided that there is the need to recollect previous practices of exiled emirs with similar fate as Sanusi II in order to correct the perception of people outside the domain of royalty on the pre-existing cultural practice by the dynasts of Kano.

Therefore, anything outside cultural privilege is not within the purview of this mini article.

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In this regard, two examples will be cited to justify the conduct of Emir Sanusi II.

The first example was the first deposition or dethronement of an Emir after the Danfodio Jihad and establishment of Ibrahim Dabo dynasty in Kano.

This was the case of the British colonialists’ deposition of Emir of Kano Alu (1897 – 1903) immediately after their conquest of the Emirate, which brought an end to his reign.

Emir Alu was first exiled to Yola in present Adamawa State and later to in Lokoja of the present day Kogi State along with other emirs who suffered similar fate.

He resided there until his death in 1926 during the reign of Emir of Kano Abdullahi Bayero.

The emirs that were exiled alongside Emir of Kano Alu were: Malam Aliyu Dan Sidi (Emir of Zazzau); Malam Abubakar (Emir of Bida); Muhammadu Aliyu (Emir of Gwandu), and Abubakar Abubakar (Emir of Gumel).

These emirs died while in exile in Lokoja and were all buried there.

The second case was that of the abdication of Emir of Kano Sir Sanusi KBE (1953 – 1963).

Sanusi was instrumental to the success of the ruling party, Northern People’s Congress (NPC).

Later his relationship with the NPC Northern Regional Government became strained particularly with the Premier Sir Ahmadu Bello (Sardauna of Sokoto), who was his distant cousin.

The Government instituted a Commission of Inquiry, which indicted him and was forced to abdicate in April 1963 and immediately exiled to Azare in present Bauchi State.

These two examples in the history of Ibrahim Dabo Dynasty in Kano influenced the conduct of the former and exiled Emir Sanusi II.

Exclusive privileges of Kano Emirs

It is however important to recall the exclusive privileges of a serving emir that he does not share with anyone and which the exiled emirs never exhibited.

When an emir’s position is vacant, the Shamaki who is the chief slave official will take the custody of the takalmin gashin jimina (ostrich feather shoe), twagayen masu (the twin spears), figini (ostrich feather fan) and wukar yanka da kwari da bakan Dabo (Dabo’s knife, bow and arrow) and hand them over to the head of the king makers, Madaki, for the adornment and usage of the new emir.

This also clearly shows that, these items are the exclusive regalia of a serving emir that he does not share with any dynast.

The two exiled Emirs of Kano (Alu and Sanusi I) dressed in the normal emir’s regalia as when they were emirs but without the exclusive regalia.

A good example was the appearance of Emir Sanusi I while in exile at Azare.

Rukayya B. Makama his granddaughter and biographer in her book titled Sir Muhammadu Sanusi Sarki Na Goma Sha Daya a Daular Fulani provided his pictures in this regards.

First of all, the picture on page 175 shows Emir Sir Sanusi KBE seated not on a normal chair but on Karaga (royal bed) dressed in full regalia.

Karaga is also part of apparatus that a former emir can enjoy for the rest of his life.

Similarly, on page 192 he was seated reading the Holly Qur’an in his full royal dress.

People should now know that wearing turban with the two rabbit like ears and babbar riga (a flowing gown) and Alkyabba (gown) is never categorized by anyone as exclusive preserve for the serving emir.

Maghili explained the wisdom behind the appearance of the emir in the second chapter of The Crown of Religion Concerning the Obligations of Princes – it is all about dignity – and dignity should or must be maintained even after losing the throne.

We have seen the documentary film on Emir Sanusi’s relocation to Wudil from Azare where he led Jumuat prayer in Azare with his white Alkyabba covering his head (rufe kai da kokuwar alkyabba) just like every serving emir going for a congregational prayer in Kano.

This appearance is an exclusive privilege of a former emir.

No royal family member either with title or without can dress in such form but dressing in full royal regalia with kunne biyu and hanging sword (rataya takobi) is applied even to former or retired district heads talk less of former emir.

Dan Iya Ado Sanusi and Danburam Abubakar Bayero are good examples of appearance in full regalia by dynasts after deposition.

In 1926 Emir of Kano Abdullahi Bayero went to Lokoja and paid a visit to his uncle and father in-law, the deposed Emir of Kano Alu. On Alu’s outing to receive his guest – Abdullahi Bayero – he came out not only in full royal regalia (without the exclusive items) but also with courtiers chanting Takawa Sannu a normal practice of Coded Communication guiding the dynast and royal family.

This incidence justified the mini royal court session held in Lagos on the Sallah day for Sallah greeting.

Another example just like Emir Alu, Emir Sanusi KBE also both in Azare and Wudil often came out under the guidance of kiran lafiya (coded communication by the royal slaves), Isa Kwatagwam (a eunuch who died in Azare) and female jakadu (singular: jakadiya) such as Jakadiya Dala, Jakadiya Yarinya, Jakadiya Biya-biya and later Jakadiya Ai, all of them escorted him right from his house chanting kiran lafiya just like the practice for the serving Emir in Gidan Rumfa.

On a similar note, a former emir is entitled to be serenaded with palace musical instrument except Kakaki (long trumpet) and Tambari (A ‘royal’ hemispherical drum).

The case of Kakaki as exclusive preserve for an emir only applies in Kano, but in other emirates Kakaki is not for emir alone.

Once an Emir…

In the end, it is natural that when an Emir is deposed or retired, it is not expected of him to become a gyartai (cobbler) in his day to day conduct, there must be elegance and dignity in his conduct.

He is still an emir in all ramifications only that he has no territorial control.

He is entitled to all the cultural privileges of an emir to the end of his life.

In the traditional system of Kano, emir remained an emir for life irrespective of where he is stationed, this can be understood if we refer to Kano Palace language, in which when referring to Emir of Kano Alu after his exile up to now he is referred to as ‘Sarki Mai Tafiya’ (emir who travelled) meaning an emir who reside outside the emirate.

This is why a former or retired emir when he passes away, will be buried amongst emirs just like what happened to Emir Sanusi I in Kano.

His remains were buried in Nassarawa Palace alongside Emir Abbas, Emir Abdullahi Bayero and Emir Muhammadu Inuwa.

The same scenario in recent history took place in Sokoto.

When Sultan Dasuki died in Kaduna, his funeral prayer like all other sultans who died on the throne was held in Sultan Bello Mosque in Sokoto with the entire sultanate king makers around and he was subsequently buried in the Hubbaren Shehu Dan Hodiyo.

From these practices, it is hereby concluded an Emir of Kano no matter his condition retains some privileges for life.

Therefore the conduct of Emir Sanusi II does not violate any known Kano palace intangible cultural heritage.

Nasiru Wada Khalil researcher on palace cultural heritage can be reached at nasiruwada@gmail.com

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Opinion

State Police in Nigeria: Understanding the true position of the proposed constitutional framework

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DIG Mohammed Usaini Gumel (Rtd.)

 

The renewed national debate on state policing has sparked intense discussions. Supporters see it as a solution to Nigeria’s worsening security challenges. Critics, however, fear political abuse and threats to national unity. Given these differing views, it is important to understand the true constitutional position of the current proposals before the National Assembly.

 

An examination of the *Constitution of the Federal Republic of Nigeria (Sixth Alteration) Bill, 2026 (SB. 1055)*, along with the Policy and Legal Advocacy Centre (PLAC) analysis of the earlier House Bill (HB. 617), shows that the proposed framework is neither a full transfer of policing powers to the states nor a continuation of the current centralized system. Instead, it introduces a cooperative federal policing model.

 

This model balances state autonomy with national standards and constitutional safeguards.

 

The first key point is that the Federal Police will not be abolished. The proposal creates a Federal Police Service while allowing State Police Services to operate alongside it. The Federal Police will continue to handle federal responsibilities, including counter-terrorism, cybercrime investigations, border security, organized crime, inter-state offences, and the protection of federal institutions and assets.

 

It is also important to note that state policing is not compulsory. States that lack the financial or institutional capacity to establish their own police services can continue to rely entirely on the Federal Police Service. In simple terms, the amendment gives states a choice, not an obligation, to establish their own police organizations.

 

The proposed framework sets strict conditions before a State Police Service can begin operations. A state must pass its own enabling law, establish the required institutions, and obtain certification confirming that it meets nationally defined minimum standards.

 

These standards will cover recruitment, training, vetting, discipline, firearms management, the use of force, accountability systems, and criminal information management.

 

One of the most debated issues is the possibility of federal interference in state policing. The Senate Bill addresses this concern by limiting federal intervention to exceptional situations. Such intervention may occur where there is an actual or imminent breakdown of public order. It may also occur if a governor requests assistance, if a State Police Service becomes unable to function, if there is evidence of widespread violations of fundamental rights, or if threats extend beyond state borders and affect national security.

 

Any federal intervention must be temporary, necessary, and proportionate. It must also be subject to judicial review. The President must authorize it in writing, and notice must be given to the Governor, the State House of Assembly, the National Police Council, and the National Assembly. In addition, such intervention cannot dissolve a State Police Service or suspend democratic institutions, except as permitted under existing constitutional provisions.

 

The framers of the Bill have also addressed concerns about possible misuse of State Police Services by governors. The proposed safeguards expressly prohibit governors from directing State Commissioners of Police to target political opponents, political parties, associations, or groups outside the provisions of the law.

 

Commissioners who believe a directive is unlawful or inconsistent with national standards may seek a review through the appropriate Police Service Commission or the courts.

 

To strengthen institutional independence, the proposed amendments provide security of tenure for both the Inspector-General of Police and State Commissioners of Police. Their removal would require valid reasons, a fair hearing, recommendations from the National Police Council, and approval by a two-thirds majority of the relevant legislature.

 

These measures reflect widely accepted international standards for democratic policing.

 

Another important feature of the framework is the clear limitation on federal control over State Police Services. While the National Assembly will establish national minimum standards, it will not exercise routine control over appointments, promotions, transfers, suspensions, dismissals, or operational decisions within State Police Services. The only exception is during constitutionally approved interventions.

 

This approach preserves state autonomy while ensuring consistent professional and ethical standards nationwide.

 

The PLAC analysis correctly notes that the proposed model does not create a fully independent state policing system. Instead, it incorporates elements of federal oversight to address concerns relating to funding, accountability, human rights protection, and potential political misuse. The objective is to decentralize policing without weakening national unity or undermining the constitutional order.

 

Viewed objectively, the proposed amendment seeks to balance local responsiveness with national integrity. It aims to bring policing closer to communities while maintaining safeguards against abuse. It also protects the shared security interests of the Federation.

 

In essence, Nigeria is not moving toward two competing police systems. Rather, it is moving toward a cooperative federal policing arrangement. This model recognizes the need for local control of security issues while preserving constitutional mechanisms that safeguard democracy, human rights, and national unity.

 

The success of this initiative will depend not only on constitutional provisions but also on the strength of institutions, adherence to professionalism, and the political will to uphold the rule of law. Like any major reform in a democratic society, state policing should be judged not only by fears but also by the safeguards it contains and the practical benefits it can bring to the security and welfare of Nigerians.

 

DIG Mohammed Usaini Gumel (Rtd.). 

 

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Opinion

Youths, Sports, and Discipline: Building a Drug-Free Future

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By Jamilu Uba Adamu

Since 1987, June 26 has been designated by the United Nations as the International Day Against Drug Abuse and Illicit Trafficking—a day set aside to raise awareness about the dangers of drug abuse and its devastating effects on individuals and society. This year’s theme, “The World Drug Problem: Persisting Issues, New Challenges, Innovative Responses,” reminds us that while the fight against drugs continues, our strategies must evolve.

Simply put, the drug problem is still with us. New drugs continue to emerge, and we must respond with innovative solutions, including the use of sports to keep our youths engaged and productive.

Nigeria’s greatest resource is not oil; it is its youth. The energy, creativity, and determination of young people will determine whether we build a stronger nation or lose a generation. One of the most effective tools for channeling that energy positively is sports—but only when it is built on discipline.

Sports is more than playing football on weekends or sprinting on the track. It teaches valuable life lessons. When a young person wakes up at 5:00 a.m. for training, they learn punctuality. When a team loses and returns to train harder, they learn resilience. When eleven players on a pitch follow the instructions of one coach, they learn respect for authority, teamwork, and discipline.

Here in Kano, the effects of drug abuse are both painful and visible. Drug abuse is fueling fadan daba, phone snatching, and other violent crimes across our streets and communities. The truth is simple: idle hands are the devil’s workshop, while busy feet on the pitch have little time for crime or drugs.

Talent without discipline is wasted talent. Many of our youths possess enormous potential, but without discipline, that potential often turns into frustration. Discipline means:

  • Self-control — saying “no” to peer pressure, drugs, and violence.
  • Consistency — training even when no one is watching.
  • Respect — for rules, opponents, coaches, and oneself.

A boxer who cannot control his temper outside the ring will never become a champion inside it. A footballer who skips training will never wear the national jersey. Discipline is the bridge between potential and achievement.

In our communities, we see too many young lives derailed by drugs. The equation is clear: idleness + bad company + lack of purpose = drug abuse. Sports helps break that cycle.

Let us encourage our youths to choose the pitch over the street corner and the “jungle.” Let them choose training over idleness. Let discipline be their guide in life, just as it is in sports.

To parents, schools, and government: invest in sports facilities and mentorship programmes across our 44 Local Government Areas. Every playing field we build in Kano is a prison we may never need. Every disciplined athlete we nurture is a future leader we secure.

If we get this right, Kano, with its vibrant and youthful population, will not only win trophies at national sporting events but will also reclaim its promising young people from the grip of drug abuse and crime.

Mr. Jamilu Uba Adamu is the Officer-in-Charge of Sports, NDLEA Kano Strategic Command.

He can be reached via jameelubaadamu@yahoo.com.

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Opinion

Power belongs to Allah; Re-election is not a do-or-die affair – Gov. Yusuf

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Urges electorate to remain peaceful, prayerful, and law-abiding

 

By Lamara Garba

 

The Governor of Kano State, Alhaji Abba Kabir Yusuf, has declared that his political future, including the question of re-election in 2027, rests entirely in the hands of Almighty Allah, stressing that political power is neither a matter of life and death nor something that any individual can permanently give or take away.

 

Governor Yusuf made the remarks while addressing Kano pilgrims and Hajj officials in Makkah during a Sallah visit on Wednesday.

 

Speaking before hundreds of pilgrims, the Governor quoted verses from the Holy Qur’an, reminding the faithful that ultimate authority belongs to Allah alone, who grants power to whom He wills and withdraws it whenever He pleases.

 

According to him, while politicians and their supporters often become consumed by political calculations and permutations, true believers understand that leadership is a divine trust bestowed by Allah at His appointed time.

 

“Power belongs to Allah alone. He gives leadership to whom He wills and takes it away from whom He wills. No human being can stop what Allah has destined, and no one can impose what Allah has not ordained,” Governor Yusuf said.

 

The Governor noted that he remains completely submissive to the will of Allah regarding future political developments, including his possible re-election, insisting that his focus remains on serving the people of Kano State diligently rather than becoming distracted by political anxiety.

 

He stressed that elective office should never be viewed as a do-or-die affair, adding that public service is meaningful only when carried out with sincerity, the fear of God, and a commitment to the welfare of the people.

 

“Leadership is not a matter of life and death. What matters most is serving humanity, discharging one’s responsibilities faithfully, and leaving the rest to Allah. Whatever Allah decrees will surely come to pass,” he stated.

 

Governor Yusuf, however, urged Kano citizens to remain politically conscious and actively participate in the democratic process by ensuring that they possess valid voter cards ahead of future elections.

 

He called on those whose voter cards require renewal to do so promptly and encouraged eligible citizens who have not yet registered to take advantage of the registration exercise before it closes.

 

The Governor said voter registration remains a civic responsibility that enables citizens to exercise their constitutional right to choose leaders and contribute to the growth and development of society.

 

He also appealed to the pilgrims to continue praying for peace, unity, stability, and prosperity in Kano State and Nigeria as a whole.

 

Observers believe Governor Yusuf’s remarks reflect growing confidence within his administration following what many regard as remarkable achievements recorded over the past three years in education, healthcare, infrastructure development, agriculture, human capital development, and women and youth empowerment.

 

The Governor maintained that while political debates and speculations may continue, the final decision on who occupies positions of authority rests with Almighty Allah, whose decree cannot be altered by any human effort.

 

 

 

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