Opinion
Reminiscences of Sheikh Dr. Ahmad Muhammad Ibrahim Bamba during my days as a young undergrad
Professor Salisu Shehu
حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ” إِنَّ اللَّهَ لاَ يَقْبِضُ الْعِلْمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ الْعِبَادِ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَّخَذَ النَّاسُ رُءُوسًا جُهَّالاً فَسُئِلُوا، فَأَفْتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا “. قَالَ الْفِرَبْرِيُّ حَدَّثَنَا عَبَّاسٌ قَالَ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا جَرِيرٌ عَنْ هِشَامٍ نَحْوَهُ.
Narrated `Abdullah bin `Amr bin Al-`As:
“I heard Allah’s Apostle saying, “Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.”
My first sight of Dr. Ahmad Bamba was 37 years ago in 1984 in the UMMAH MOSQUE at the Old Campus, Bayero University, Kano where I just got registered as a pre-degree student and had begun to familiarize and acalamitize with the people, routines, events and the environment in the University. Although the Central Mosque in Bayero University, Kano would always be the first sight of any visitor or newly arriving student to the University, having been strategically located near the Main Gate, the Ummah Mosque may be the first place of worship for the new resident (on campus) student because, in its own case, it is sandwiched between the hostels and the two major and oldest Faculties of the University- The Faculty of Arts and Islamic Studies ( FAIS) and the Faculty of Education. Because of its lively nature and vibrancy-series of nasihas, ta’alims, Qur’anic study circles and Tajweed, Arabic classes and even sometimes, very hot intra-faith dialogues and debates that may sometimes prolong from Isha to Fajr Prayer time, the Ummah Mosque therefore, would always easily capture every newly arriving young Muslim student who might have arrived the University full of curiosity as well as, enthusiasm and zeal to learn. We, therefore, easily got hooked up to the Ummah Mosque. We would only be seen at the Central Mosque, most surely on Fridays for the Jumu’ah prayer.
It was quite rare to see non-students’ faces at the Ummah Mosque except during Zuhr and Asr prayers when some visitors and some lecturers might be around to join the congregation. There was however, a non student face that was very familiar in the Ummah Mosque most especially, during Zuhr prayer and seldom during Maghrib. That was Dr. Ahmad Muhammad Ibrahim Bamba. He would certainly be the first lecturer students that used to regularly attend congregational prayer in the Ummah Mosque would be familiar with because of his regular presence. Of course, another very regular face was Professor M. D.Sulaiman of History Department. As it were, and as earlier stated, the Mosque was very close to the Faculty of Arts and Islamic Studies where Dr. Ahmad belonged. He would easily come down to join the students’ prayer congregation and there was never an instance that he made any attempt or overtures to lead the prayer or say a word. The nasihas, the ta’alims, and sometimes the debates would be taking place in his presence and to his hearing but he would not utter a word. The situation in the Mosque could actually sometimes be rancorous but it would never stop him from coming. He would, certainly however, observe his nawafil, and would make his way out. I had a feeling, but was unable to ask him, that perhaps his regularity in the Ummah Mosque was not just for the purpose of observing the regular prayer but also to keep close contact and relationship with the students for the purposes of Tarbiyyah h. It was later, when I became an Imam in the mosque that I realized that he used to invite or approach imams/leaders in the Mosque to make corrections politely or offer some advice/suggestions, as the case may be.
My first countenance of Dr. Ahmad in the Ummah Mosque reminded me of my first IRK Teacher in the Teachers’ College -Sheikh Yahya Abdul’Azeez, a fully bearded Pakistani Sheikh who was to teach me again -Kitab al -Tauheed, Bulugh al-Maram and Al-Nahwu al-Wadhih in Gwallaga Mosque in Bauchi in 1984, after he transferred his services to Bauchi College of Arts and Science (BACAS). That was shortly before I got admission into Bayero University, Kano. The two were the two fully bearded Sheikhs I first met in life. On my first sights of Sheikh Dr. Ahmad in the Ummah Mosque the memories of Sheikh Yahya Abdul’Azeez suddenly came back to my mind. At that time, Sheikh Dr. Ahmad was certainly in his late 40s while I was just beginning the third decade (early twenties) of my life as a young undergrad. More strikingly however, the sights of the two gentlemen presents to the heart a mien of piety that sometimes made you think of the countenances of the Sahaba, or so we used to think as young people that still had some elements of naivety in our thoughts.
Our admiration of Sheikh Dr. Ahmad was ceaseless whenever he came and prayed with us in the Ummah Mosque and left. But our interaction with him was no more than the Salam and typically, he would wave at you and made his way out or extend his hand for a shake when you happened to be very close to him. The first time I ever had a conversation with him or heard him spoke to me was when I was appointed as an Imam in the Mosque, which was later to become my class where I taught Tajweed for about three years up to graduation in 1988. I was certainly the youngest of the Imams, a second deputy after Sheikh Sani from Zaria. With the benefit of early background in Qur’anic learning from home, one’s mastery, so to say, of reading the Qur’an could easily be discovered. So, right from my first year I got appointed as one of the deputy Imams. The substantive Imam then, was the late Malam Usman Muhammad, the Chief Imam of Laranto, Jos, who was undergoing the Diploma in Arabic, Hausa and Islamic Studies.
Still with the vestiges of adolescent exuberance and obsession for fashionable and smart appearance, my wardrobe had more of the fashionable shirts and trousers of the time (TOBI shirts/jeans and HARA trousers) than kaftans. Invariably therefore, the Imam in me would most of the time lead prayers in the said kinds of fashionable shirts and trousers in the Ummah Mosque. I led the Maghrib prayer one day. After the prayer, Sheikh Dr. Ahmad Bamba called me and held my hand to the outside of the Mosque. In his typical gentle manner and way he said, “Liman, yaya kokari”. I replied, “Alhamdulillah” , with a mix exciting and nervous mien. He then said to me, “Toh liman ga karatu mai kyau, amma kuma kullum ana mana sallah kai babu hula?”. With a sigh of relief, I said, ” Nagode Mallam, in sha Allah, za a gyara.”. It was both an awesome and joyful moment for me. But what was most instructive was the fact that that simple and gentle counsel not only made me appreciate that I was no longer just an ordinary student on campus but I was treading the path of spiritual leaders, it also changed my life in terms of personal dispositions and appearance on campus and beyond.
A second experience with Sheikh Dr. Ahmad Bamba made me a witness to his magnanimity. It was in the case of attending his Hadith class for students offering Islamic Studies as Special Honours. I was not one, so I could not register for that course. I offered Islamic Studies as a subsidiary course , but I was interested in attending his Special or rather advanced Hadith class. All my friends and classmates- Professor Salihu Lawal Malumfashi (present Dean of the School of Continuing Education and one of the Darul Hadith Imams), Alhaji Bashir Sheshe (now a Permanent Secretary, Ministry of the Federal Capital Territory, Abuja), Dr. Ahmad Maigari Dutisin -ma (Department of Islamic Studies, Usmanu Dan Fodiyo University, Sokoto), Professor Usman Sani Abbas (Department of Islamic Studies, BUK) to mention just a few were all encouraging me to just enter the class and that they were sure Malam would not send me out. On the second or third lecture day, I joined some of these mates while being very scary. I sat in the class with some bit of nervousness. Sheikh entered the class, conducted his lesson and alhamdulillah , he did not send me out. He definitely saw me, and he definitely knew that I was not duly registered for that course because it was a small class of less than 15 students. Later, I want to believe that one of those classmates of mine approached him and spoke to him about me, and Malam graciously permitted. By virtue of my Imamship in Ummah Mosque, I was already a familiar face to him. With a deep sense of appreciation, I must say that, that opportunity was my first experience with not only some of the basic and essential rudiments of Ilm al-Hadith but was also the greatest inspiration for deeper and more advanced study of the field.
After graduation in 1988 and having left for the national youth service scheme to far away Bendel State (now Edo and Delta) I did not only cease to benefit from the Special Hadith class of Sheijh Dr. Ahmad but also lost sight of him for about a couple of years. I got intellectually and personally reconnected with him when I returned to Bayero University, Kano in 1991. I came back to pursue Masters in Educational Psychology. Graciously, that presented yet another opportunity for, in a way, to continue to drink from the fountain of the knowledge of Hadith that Sheikh Dr. Ahmad Bamba personified. That was the year Sheikh Dr. Ahmad Bamba started his very awesome, weekly/weekend Hadith Ta’alim Sessions, beginning with Sahih al-Bukhari in the BUK Central Mosque, a teaching cum admonishment exercise that he continued to conduct uninterruptedly with a great sense of passion, vigour, consistency and rare faith and commitment for THIRTY (30) SOLID YEARS up to the end of his life. Although I was not opportune to be present at the first and second sessions, I would want to remember that I was there in the third session.
In the Hadith Ta’alim Sessions, we did not only learn the texts of the Hadiths and elements of Mastalahul Hadith but we also learnt to be much more committed to Sunnah in terms of faith and practice. Quite instructively also, we learnt lots and lots and lots of the Aqwal ( wise or sayings) of the salafs, many aspects of Usul al-Fiqh (Islamic Jurisprudence) , Qaw’id al-Fiqh (Jurisprudential principles and maxims) and many Islamic religious and Jahiliyyah poetries (Qasa’id and Shu’ara’ al-Jahiliyyah). I would not therefore, end this paragraph without recalling one stanza of a poem that Sheikh Dr. Bamba used to quote very frequently, in his constant admonishment on the obligation to hold and cling tenaciously to the Sunnah of the Prophet (صلي الله عليه وسلم) . That is: “دعوا كل قول عند قول محمد فما ءامن في دينه كمغامر
It would be pertinent to mention here, perhaps also to inform those who might not know that Sheikh Dr. Ahmad Bamba did not only contribute to the knowledge of Hadith through the Ta’alim Sessions. He also contributed to it through authorship. Within the first three years after the commencement of the Sahih al Bukhari lessons one of his very scholarly Hadith works was released. That was his Takhreej and Tahqeeq work on Imam al-Bukhari’s “Juz al-Qira’ah Khalf al-Imam. It was a book that I unhesitatingly bought a personal copy and ‘voraciously’ read cover to cover within a couple of days.
For Sheikh Dr. Ahmad Bamba, it was a life well spent. Thirty solid years of uninterrupted teaching the Hadiths of the Prophet (s.a.w) was not just a monumental intellectual and scholarly contribution but was an evidence of true love of and for our Beloved Prophet Muhammad صلي الله عليه وسلم. This reminds me of the saying of one of the Hadith scholars, quoted by the late Sheikh Muhammad Nasiruddeen al-Albani in his Sifat Salat al-Nabiyy that: اهل الحديث هم اهل الرسول وان: لم يصحبوا نفسه أنفاسه صحبوا.
The death of our most honourable Sheikh Dr. Ahmad Muhammad Ibrahim Bamba is certainly a tragic loss to the world of knowledge and Da’awah as rightly and as clearly alluded to in the Hadith above, with which we opened this tribute. Our closing words would only be fervent and sincere and hearty prayers for him.
إنا لله وإنا إليه راجعون
إنَّ للهِ ما أخذ وله ما أعطى وكلُّ شيءٍ عنده بأجلٍ مسمًّى.
اللهم اغفر لدكتور احمد، وارفع درجتَه في المهديين، واخلفه في عقبه في الغابرين، واغفر لنا وله يا ربّ العالمين، وافسح له في قبره، ونوّر له فيه
وآخر دعوانا ان الحمد لله رب العالمين
All praise is due to Allah, Lord of the Worlds. May His Peace and Blessings be upon our Beloved Prophet Muhammad صلي الله عليه وسلم.
Sunday: 6 Jimada Thaaniyah, 1443 ( 9 January, 2022): 5.07 am
By Imam Murtadha Gusau
In the Name of Allah, the Beneficent, the Merciful
All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our beloved Prophet Muhammad (Peace be upon him) and upon all his family and companions. To proceed:
Dear brothers and sisters! Eid al-Adha or the Feast of Sacrifice is the second and the largest of the two main holidays celebrated in Islam, the other being Eid al-Fitr. This significant occasion honours the willingness of Prophet Ibrahim to sacrifice one of his sons, either Isma’il or Ishaq, as an act of obedience to Allah’s command. It is a time of deep spiritual reflection, communal prayers, and acts of charity. Eid al-Adha holds immense cultural and religious significance for Muslims around the world.
According to Islamic tradition, the story of Eid al-Adha dates back to the life of Prophet Ibrahim. One of the main trials of Prophet Ibrahim’s life was to receive and obey the command of Allah to slaughter his beloved son. Prophet Ibrahim had recurring dreams where he saw himself sacrificing his son Isma’il, and he recognised this as a divine command. He shared his dream with his son, who obediently responded:
“Father, do what you are ordered to do.”
Prophet Ibrahim prepared to fulfill Allah’s will and sacrifice his son as an act of unwavering faith and obedience. However, just as Prophet Ibrahim was about to carry out the sacrifice, Allah intervened and replaced Isma’il with a ram. This divine intervention demonstrated Allah’s mercy and provision, acknowledging Ibrahim’s commitment and sparing his son’s life. Muslims commemorate this event during Eid al-Adha by sacrificing animals and distributing the meat among their families, the needy, and the less fortunate.
Eid al-Adha follows the Islamic lunar calendar and falls on the tenth day of Dhul-Hijjah, the twelfth and final month of the Islamic year. The celebration lasts for four days and involves various religious and social customs. Families gather for communal prayers at Mosques, where they seek blessings, forgiveness, and spiritual rejuvenation. These prayers are led by an Imam, Shaykh or Malam and emphasise the importance of unity, compassion, and gratitude.
An essential aspect of Eid al-Adha is the act of Udhiyyah, which refers to the ritual sacrifice of an animal, often a goat, sheep, cow, or camel. The sacrifice symbolises Prophet Ibrahim’s willingness to sacrifice his son and his ultimate submission to Allah’s command. Muslims who can afford it perform Udhiyyah, and the meat is divided into three parts: one for the family, one for relatives and friends, and one for the less fortunate.
Apart from religious practices, Eid al-Adha is a time of joyous celebrations and vibrant festivities. Families come together to share meals, exchange gifts, and engage in acts of charity. It is a time to strengthen bonds, reconcile differences, and extend goodwill to all. Many Muslims also use this occasion to embark on journeys of pilgrimage to the noble city of Makkah, fulfilling one of the Five Pillars of Islam known as Hajj.
Eid al-Adha is celebrated by Muslims across the globe, transcending geographical boundaries and cultural diversity. While the core rituals remain the same, the festivities showcase the unique traditions and customs of each region. In countries with significant Muslim populations, such as Saudi Arabia, Pakistan, Indonesia, Bangladesh, Nigeria, etc, the celebrations are particularly grand and elaborate.
The atmosphere during Eid al-Adha is filled with joy and a sense of community. Streets are adorned with colourful decorations, and markets bustle with shoppers purchasing new clothes, sweets, and gifts. Traditional dishes and delicacies are prepared, and families open their homes to welcome guests and share meals. The exchange of greetings and well wishes is a common practice, spreading love and harmony among individuals.
The pronunciation of Eid al-Adha may vary based on regional accents and languages. It is also commonly pronounced as Eid al-Azha and Eidul Azha, especially in regions influenced by the Persian language like the Indian subcontinent. The Arabic pronunciation is Eid Al-Adha.
The term “Eid” itself is derived from the Arabic word عيد (ʿid), which signifies a festival, celebration, feast day, or holiday. The term has its roots in the triliteral root عيد, which carries meanings of “to go back, to rescind, to accrue, to be accustomed, habits, to repeat, to be experienced; appointed time or place, anniversary, feast day.” The holiday is known as عيد الأضحى (Eid al-Adha) or العيد الكبير (Eid al-Kabir) in Arabic, with the words أضحى (adha) and قربان (qurban) being synonymous in meaning, representing sacrifice, offering, or oblation.
Eid al-Adha is a significant Islamic festival that commemorates the devotion and obedience of Prophet Ibrahim to Allah’s command. It serves as a reminder of the importance of faith, sacrifice, and compassion in the lives of Muslims. The observance of Eid al-Adha involves prayers, acts of charity, and the sharing of joyous moments with family, friends, and the less fortunate.
During this festive season, Muslims express their gratitude for the blessings received and recommit themselves to the principles of unity, generosity, and love. The timeless story of Prophet Ibrahim and his son serves as an enduring symbol of faith, resilience, and the boundless mercy of Allah. As Muslims gather to celebrate Eid al-Adha, they embrace the values of sacrifice and selflessness, fostering a sense of harmony and goodwill within their communities.
Respected brothers and sisters! There are always questions whenever Eid occurs on a Friday, and I would like to clarify whether it is obligatory to pray both Eid Prayer in the morning and Jumu’ah in the afternoon.
First of all, we should remember that both occasions are among the most important Islamic symbols. Attending both prayers and congregations are very virtuous. The mindset of the person should be to be eager to attend both prayers, as this is part of glorifying the symbols of Allah. Allah Almighty says:
“And whoever honours the symbols of Allah – indeed, it is from the piety of hearts.” [Qur’an, 22:32]
That is why most of the scholars including Hanafiyyah and Malikiyyah consider attending both of them as obligatory.
The Shafi’iyyah school of thought gave an excuse only for those who live away from the city where the Jumu’ah is established, not to attend the Jumu’ah once they have attended the Eid Prayer. The reason is due to the difficulty they are likely to encounter in coming back to attend the Jumu’ah Prayer.
These scholars say that attending Jumu’ah is obligatory (wajib) by consensus, as Allah Almighty says:
“O you who have believed, when [the Azan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.” [Qur’an, 62:9]
The scholars have said that lifting this confirmed obligation needs further evidence of the same level and most of the evidences that are presented are not strong enough to waiver this obligation.
Furthermore, al-Nu’man Ibn Bashir narrated that:
“The Messenger of Allah (Peace be upon him) used to recite: ‘Glorify the Name of your Lord, the Most High’ and ‘Has there come to you the narration of The Overwhelming?’, on Friday and on Eid, and when Friday and Eid converged, he would recite them both.” [Muslim]
This incident also happened during the time of Uthman Ibn Affan, as it is reported in the Sahihul Bukhari and the Muwatta of Malik that Abu Ubaid, the freed slave of Ibn Azhar, said:
“I was present on the occasion of two Eids (together) with Uthman Ibn Affan; that was on a Friday. He offered the (Eid) prayer before the sermon (khutbah), then delivered the sermon (khutbah) and said, ‘O people, on this day two Eids have come to you together, so whoever wants to wait for Jumu‘ah with the people of al-Awali, let him do so, and whoever wants to go back, then I gave him permission to do so.’”
However, the official opinion of the Hanbaliyyah school of thought is that attending one of the two prayers is sufficient.
They support their view with numerous evidences such as:
1. The Hadith of Zaid Ibn Arqam (RA), according to which Mu‘awiyah Ibn Abi Sufyan (RA) asked him:
“Did you ever witness with the Messenger of Allah (Peace be upon him) two Eids that happened on the same day?” He said, “Yes.” Mu‘awiyah Ibn Abi Sufyan asked, “What did he do?” Zaid Ibn Arqam replied, “He (Peace be upon him) offered the Eid prayer, then he granted a concession allowing people to miss Jumu‘ah prayer, and he said: ‘Whoever wishes to pray (Jumu‘ah), let him do so.’” [It is narrated by Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah, al-Darimi, and by al-Hakim in al-Mustadrak, where he said, “This Hadith has Sahih isnads, even though they [Bukhari and Muslim] did not narrate it, and it has a corroborating report according to the conditions of Muslim. And al-Dhahabi agreed with him.”
Imam al-Nawawi said in his book al-Majmu‘, “Its isnad is jayyid.”
2. The corroborating evidence mentioned above is the Hadith of Abu Hurairah (RA), according to which the Messenger of Allah (Peace be upon him) said:
“Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah.” [Narrated by al-Hakim as stated above; also narrated by Abu Dawud, Ibn Majah, Ibn al-Jarud, al-Baihaqi and others]
3. The Hadith of Ibn Umar (RA) who said:
“Two Eids came together at the time of the Messenger of Allah (Peace be upon him). He led the people in (the Eid) prayer, then he said, ‘Whoever wishes to come to Jumu‘ah may come, and whoever wishes not to do so may stay away.’” [Narrated by Ibn Majah]
It was also narrated by al-Tabarani in al-Mu‘jam al-Kabir as follows:
“Two Eids came together at the time of the Messenger of Allah (Peace be upon him): Eid al-Fitr and Jumu‘ah. The Messenger of Allah (Peace be upon him) led them in the Eid prayer, then he turned to face them and said, ‘O people, you have attained goodness and reward, but we are going to pray Jumu‘ah; whoever wishes to pray Jumu‘ah may do so, and whoever wishes to go back, may go back.’”
4. The Hadith of Ibn Abbas (RA), according to which the Messenger of Allah (Peace be upon him) said:
“Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah, In Shaa Allah.” [Narrated by Ibn Majah]
The discussion between the scholars cannot be concluded at this time and hence I advise Muslims for the following:
1. It is without a shadow of a doubt that attending both prayers is safer and far better than missing one of them.
2. Whoever has not attended the Eid prayer for whatever reason while he should have attended it is not included in that concession granted by some scholars. And hence he must attend Jumu‘ah prayer.
3. The Imam of the Jumu‘ah Mosque must hold Jumu‘ah prayers and this is confirmed even by those scholars who do not believe that it is obligatory to attend both.
4. Whoever lives at a distance from the Mosque and needs to travel a long journey to attend the Eid prayer and it is very difficult for him to stay to attend the Jumu’ah prayer may have the concession allowing him not to attend Jumu‘ah. However, he must pray it as Zuhr after the time for Zuhr begins.
5. The view that whoever attends the Eid prayer has a concession waiving both Jumu‘ah and Zuhr prayer on that day is an incorrect view. Therefore, it is rejected by the scholars and they have deemed it to be mistaken and odd, because it is contrary to the Sunnah and suggests that one of the obligatory duties enjoined by Allah, may He be glorified and exalted, is to be waived with no evidence to that effect. Perhaps the Sunnahs and reports about this issue – which grant a concession allowing the one who attended the Eid prayer not to attend Jumu‘ah, but state that he must still pray Zuhr – did not reach the one who said that.
I ask Allah by His beautiful Names and lofty Attributes that He bring Eid upon us once again and that our condition in that time be better than our condition in the previous instance, and that He accept our deeds from us and from all the Muslims.
So, as we honour the traditions and teachings of Eid al-Adha, let us reflect upon the virtues it embodies and strive to emulate them in our daily lives. May this auspicious occasion bring peace, unity, progress, joy, happiness, and blessings to all those who observe it. Ameen.
Dear brothers and sisters! Today we have only a day to Eid-ul-Adha. Please support the orphans with your sadaqah, help them with your donations and assist them with your Zakat so that they celebrate Eid-ul-Adha happily.
For those respected brothers and sisters who want to donate to orphans, to Islamic projects and activities FISABILILLAH, those who want to send their Sadaqah and Zakat, here are the bank account details:
1. Account number: 0048647196.
– Account name: Murtala Muhammed.
– GTBank
Or:
2. Account number: 1779691620
– Account name: Murtala Muhammed.
– Access Bank.
Allah Almighty says:
“Verily, Allah will help those who help His cause. Truly, Allah is All-Strong, All-Mighty.” [Qur’an]
Jazakumullah Khairan as you kindly assit, help, donate and contribute to the cause of Allah, the cause of Islam.
May Allah Almighty accept your sacrifices, amplify your intentions, and bless you, your families with peace and barakah.
All praise is due to Allah, the Lord of the worlds. Prayers, peace and mercy are upon our beloved master, Muhammad, the son of Abdullah (Peace be upon him), his family and Companions.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Dhul-Hijjah 10, 1446 AH (June 06, 2025).
By Mustapha Muhammad
It is no longer news that the Executive Governor of Kano State, Alhaji Abba Kabir Yusuf, is the Kano State Amirul Hajj of the year, 2025, but one thing significant is the way he is committed to ensure Kano Pilgrims have seamless Hajj exercises.
Nights and days struggles, meetings upon meetings, putting the right people to head the affairs of the Hajj Committee is certainly a pointer that, Governor Abba Kabir Yusuf, is making efforts to see every pilgrim from Kano State smiles.
He appointed the Emir of Karaye, Alhaji Dr. Muhammad Maharaz, to head the Central Hajj Coordination Committee and his members, who had track records in all their disciplines. To mention: Hon. Sarki Aliyu Daneji, Sheikh Tijjani Auwal, (Commissioner Religious Affairs), Sheikh Tijjani Bala kalarawi, Sheikh Aminu Daurawa (Hisbah Commandant) and Sheikh Dr. Bashir Aliyu Umar,
Other members were Dr. Al-Fatihi Karibullah, Alhaji Yusuf Lawan, Sheikh Tijjani Sani Maihula and Alhaji Abdullahi Kabir Yusuf, Hajiya Aisha Munnir Matawalle, Sheikh Basheer Arabi, Alhaji Yusu Abdullahi and Alhaji Muhammad Ghali Muhammad.
Making the list also were Alhaji Umar Yakubu Kabara, Alhaji Murtala Lawan Sani, Hajiya Kubura Ibrahim Dankani, Hajiya Batulu Isa Waziri, Alhaji Abdullahi Muhammad Indabawa, Alhaji Hussaini Abdul Inuwa as well as Alhaji Lamin Rabiu Danbappa as Secretary.
The amiable Governor, Alhaji Abba Kabir Yusuf, was seen inspecting the food for the Kano State pilgrims, not only that but after the meals ready; he served the pilgrims, this is rare gem at the corridor of power, despite the fact that he has all the representatives, including the Coordinating Committee, but he deems it necessary to do it himself.
At Mecca, the compassionate leader has presented a gift of flasks to the pilgrims, and at the same time while realizing the heatwave and scorching sun, the people’s Governor presented an umbrella to all the pilgrims numbering 3, 345. This is to relief them from the heatwave. In June, temperature in Mecca is extremely high, sometimes reaches about 42 degrees.
In Minna, the pilgrims enjoy decent and complimentary succulent meals including clean drinking water, waiting for Arafat tomorrow, (Thursday 4th June 2025)
The pilgrims from Kano State appear to be different from others; receiving courtesy from the Amirul Hajj, Alhaji Abba Kabir Yusuf. They keep praising the efforts of the Governor Abba Kabir Yusuf.
It is obvious that serving the pilgrims who are dubbed Guests of Allah (SWA) and Guests of the Two great Holy mosques is serving humanity.
Abba Kabir Yusuf, as the Amirul Hajj, is really serving the Pilgrims, and equally serving Humanity.
Mustapha Muhammad, is the Chief Press Secretary to the Kano State Governor, Alhaji Abba Kabir Yusuf.
Dr Ruqayyah Hamidu Muhammad
A Timely Intervention Amid Growing Urban Challenges
The Kano State Government’s recent unveiling of a comprehensive Transport Policy is a timely and commendable move. With rapid urban growth, rising population, and increasing road congestion, this bold initiative could mark a turning point in how transportation is managed across the state. Yet, for this policy to succeed, it must be implemented with transparency, accountability, and firm resolve, especially in reforming the Kano Road Traffic Agency (KAROTA) and regulating Adaidaita Sahu tricycle operations.
Road Chaos: More than Just Traffic Lights
Kano’s roads have become chaotic not only due to the growing number of vehicles but also because of poor enforcement, inadequate infrastructure, and unregulated commercial transport activities. While the installation of traffic lights at major intersections is a welcome technological upgrade, infrastructure alone cannot solve the systemic issues that undermine road safety and public order.
KAROTA: Urgent Need for Institutional Reform
Originally established to promote road safety and regulate traffic, KAROTA has largely failed in its mandate. Instead, the agency’s personnel are frequently linked to harassment, extortion, and misconduct. Incidents of manhandling drivers, issuing fines without receipts, begging motorists for money, and accepting bribes from overloaded vehicles have become common. This institutional breakdown has transformed KAROTA’s image from a regulatory body to a predatory force on the roads; a perception that must change if the new policy is to succeed.
Adaidaita Sahu: Bringing Order to the Streets
Once a practical urban transport innovation, Adaidaita Sahu tricycles have descended into disorder. Many operators are rude, lack formal training and knowledge of traffic regulations, operating without fixed routes or designated stops. This behavior contributes to traffic jams and accidents, as tricycles weave unpredictably and stop arbitrarily to pick up passengers. The policy addresses these issues by proposing driver training, route regulation, and the establishment of official bus stops to restore order and improve safety.
A Vision for Integrated and Sustainable Transport
The new policy aims also to improve access to transport for all Kano residents by integrating multiple transport modes, including road, rail, water, and air. It focuses on aligning urban planning with transport infrastructure to reduce congestion and promote environmental sustainability. Additionally, it calls for the professionalization and digitalization of traffic enforcement agencies, including KAROTA, to reduce corruption and improve service delivery.
Inclusive Stakeholder Engagement
To ensure the policy meets real-world needs, the government plans a two-day stakeholder consultation. This engagement will bring together transport operators, civil society, experts, and government agencies to review and refine the draft policy.
Beyond Policy: Changing Culture and Behavior
While the new traffic lights and policy are critical, real success depends on changing the culture of road use in Kano. A professional, transparent KAROTA and a regulated, well-trained commercial transport sector are key to achieving a safe, efficient, and world-class transport system.
A Call to Action for All Kano Residents
The safety of Kano’s roads concerns everyone. Reform is no longer optional; it is an urgent necessity. Only through collective effort, from government to drivers to everyday commuters; can we build a traffic culture grounded in respect for the law, human life, and mutual responsibility.
Dr Ruqayyah Hamidu Muhammad
Executive Director
Network for Awareness for Socio-economic Rights and Sustainable Development (NASSDeV).
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