Connect with us

Opinion

(Friday Sermon) Zamfara killings and the question of self-defense in Islam

Published

on

Bashir Tofa's mosque

by Imam Murtadha Gusau

In the Name of Allah, the Most Gracious, the Ever Merciful

All praise is due to Allah, the Lord of all creation. May the salutations of Allah, His peace and blessings be upon our Prophet, his family, his companions and his true and sincere followers until the Last Day – then to proceed:

Dear brothers and sisters! As reported, an estimated over 200 people were killed and 10,000 displaced in attacks by armed bandits in the northwestern Nigerian state of Zamfara following military air raids on their hideouts last week.

More than 10,000 people were displaced when their homes were razed by the armed bandits while scores are still missing.

The military conducted air attacks on Monday on targets in the Gusami forest and west Tsamre village in Zamfara, killing more than 100 armed bandits including two of their leaders.

More than 300 gunmen on motorcycles stormed eight villages in the Anka local area in Zamfara on Tuesday and started shooting sporadically, killing at least 30 people.

The Attackers also rampaged through 10 villages in Anka and Bukkuyum districts on Wednesday through Thursday, firing at residents and looting and burning homes.

The latest attacks on innocent people by the armed bandits is an act of desperation by mass murderers, now under relentless pressure from the Nigeria’s military forces.

Northwest Nigeria has seen a sharp rise in mass abductions and other violent crimes since late 2020 as the government struggles to maintain law and order.

Last year, armed bandits made international headlines with a series of high-profile attacks on schools and colleges where they kidnapped hundreds of pupils. Most were released but some of those students are still being held.

Bodies were still being recovered in Zamfara and some appeared to have been mutilated or burned beyond recognition.

Nigeria’s armed forces said last week they killed 537 armed bandits and other criminal elements in the region and arrested 374 others since May last year, while 452 kidnapped civilians were rescued.

Bandits loyal to notorious gang leader Bello Turji suffered heavy losses last month in ground-and-air raids on their forest-based camps.

Angered by this, and perhaps by the fact that they were facing certain death, [they] decided to move to other locations and in the course of this they seem to be conducting these dangerous attacks.

Nigeria designated armed bandits as terrorist groups, allowing for tougher sanctions under the terrorism prevention act for suspected shooters, their informants, and supporters such as those caught supplying them with fuel and food.

Separately, gunmen on Sunday released 30 Nigerian students who spent nearly seven months in captivity.

The students of Federal Government College in Kebbi, northwest Nigeria, were abducted on June 17 when gunmen stormed their school in Birnin-Yauri.

Officials did not provide the exact number of those missing but residents had said there were more than 70.

Respected servants of Allah! Protecting oneself and one’s honour, mind, wealth and religion is a well-established basic principle in Islam. These are the five essentials which are well known to Muslims.

A person has to defend himself; it is not permissible for him to consume that which will harm him, and it is not permissible for him to allow anyone to harm or kill him. If a person or a vicious animal etc attacks him, he has to defend himself, or his family or his property, and if he is killed he is counted as a shahid (martyr), and the killer will be in Hell.

If the harm that will result from this aggression is little and he gives up defending himself for the sake of Allah, then undoubtedly Allah will compensate him for that, so long as this does not cause any increase in the wrongdoing against him or anyone else.

Dear brothers and sisters! The act of killing a person and ending his/her life is the task of the judiciary.

No one can kill a person or end one’s life claiming that he/she deserves death, judging by his/her own criteria and opinion. If she/he does, she/he becomes a murderer and deserves the punishment for that murder. She/he is treated as a murderer both in the world and in the Hereafter. She/he undertakes the sins of the person she/he killed and compensates for it by going through severe punishment.

However, there are some obligatory situations, in which resisting becomes lawful due to obligation and killer can be freed from punishment. Let me list some of those exceptional situations:

1. If one takes action to kill another and the other person cannot escape though he has tried every possible way and eventually has to kill the aggressor; neither retribution nor blood money is necessary.

This is because the murdered person took the first action to kill the other and there was no other option which could dissuade him from killing; and here the obligation of self-defense emerged. However, if it was possible to send the aggressor away by shouting and calling people around for help and the person killed the aggressor without trying this option, it is not self-defense but murder.

2. If an armed conflict occurred while someone was fighting a man who entered his shop, his house or a store where he kept his possessions with the purpose of burglary and the owner killed the burglar who wanted to steal his possessions, it is called the right to defend one’s property. The owner of the property who killed the burglar is not considered a murderer; he is regarded to have made a lawful defense of property. It requires neither retribution nor blood money. The burglar shed his blood for nothing.

3. If a person resists someone who tends to rape his/her honour in his/her house or somewhere else and kills the aggressor while trying to protect his/her honour, it does not require retribution or blood money as defending one’s honour is a lawful defense. This is because she/he had no other choice than killing the aggressor in order to defend his/her honour.

It is an indisputable right of everyone to defend their life, property and honour. If one kills the aggressor while defending those, she/he is not murderer and if she/he is killed by the aggressor, she/he is considered a martyr.

My Dear people! In Islam, if someone is attacked, then he should defend himself, but he should avoid hitting the face (according to some scholars) as much as possible because of the Hadith which was narrated by Abu Hurairah may Allah be  pleased with him and in which he related that the Prophet (Peace be upon him) said:

“If one of you were to hit, he should avoid hitting the face.” [Bukhari and Muslim]

Another narration reads:

“If one of you were to fight his brother, he should avoid hitting the face.” [Muslim]

Some scholars said that this prohibition applies even to repelling an aggressor. Imam Al-Iraqi in clarifying its meaning in Tarh At-Tathrib, said:

“The meaning is that if fighting occurs between two parties, even when repelling an aggressor and the like, he should avoid hitting his face.”

Imam An-Nawawi, when interpreting Sharh Muslim, said:

“This is an explicit statement about the prohibition of hitting the face, because the face is delicate and carries all beauty; its parts are gentle and precious, and the face includes most of the senses. Hitting the face may cause defect to the senses or impair them, and it may even cause deformity to it. Deformity in the face is a significant matter because it is visible and cannot be concealed. When the face is hit, it is hardly spared from suffering deformity.”

Defending oneself against an aggressor should be done with the least severe method before the more severe; so if the aggressor is not repelled except by hitting his face, then there is no harm in doing so in this case, because if he is not repelled except by killing him, then he is killed, so it is with greater reason that if he is not repelled except by hitting his face, then he should be hit in his face, since killing is more serious than hitting the face. The Fiqh Encyclopedia reads:

“The aggressor is repelled with the less severe method first, so if it is possible to repel him by speaking to him or by calling people for help, then it is forbidden to hit him; or if it is possible to repel him by hitting him with the hand, then it is forbidden to use a whip; and if it is possible to repel him with a whip, then it is forbidden to use a stick; and if it is possible to repel him by cutting one of his body parts, then it is forbidden to kill him…”

The Fiqh Encyclopedia also reads:

“It is also a condition that repelling should be done in a gradual way; what can be repelled with words should not be repelled by hitting, and what can be repelled by hitting should not be repelled by killing…

Dear servants of Allah! In Islam, self-defense is not just permitted; it’s encouraged. Muslims are encouraged to train and become stronger. Prophet Muhammad (Peace be upon him) said in a Hadith that a strong believer is more beloved to Allah Almighty than a weak believer.

During the Khilafah of Umar Ibn al-Khattab (RA), he used to encourage the Muslims to train and he severely condemned obesity (as a result of overeating).

You have read the Hadith but you need to understand it. Yes, in Islam, Muslims are not supposed to hit people in the face. This is in normal scenarios. For example, you’re sparring with someone, and you’re punching each other in the face. This is not permissible. Another example: You go in for professional boxing, and punch people in the face and get punched in the face. Not permissible. You are causing harm to others and being dealt harm yourself, and it’s uncalled for. The situation is not hostile. You are not being attacked.

If you are being attacked, on the other hand, then you can punch wherever you need to. The situation calls for it. If you can put down the assailant without punching in the face, well and good. But if you can’t, then just do what you need to do.

So it is like this: in normal, non-hostile situations, avoid punching people in the face. This is the reason boxing is not allowed in Islam as a sport. In a hostile situation, it’s different.

The Qur’anic verses on this are very clear. Allah Almighty repeats, “do not aggress”, multiple times. Only if attacked, is one permitted to fight back. If the other party refrains from aggression and offers one peace, we are told to stop fighting. Allah Almighty says:

“You may fight in the cause of Allah against those who attack you, but do not aggress. Allah does not love the aggressors.” [Qur’an, 2:190]

And He, the Most High says:

“You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Mosque, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.” [Qur’an, 2:191]

“If they refrain, then Allah is Forgiver, Most Merciful.” [Qur’an, 2:192]

“You may also fight them to eliminate oppression, and to worship Allah freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.” [Qur’an, 2:193]

All fighting is regulated by the basic rule in Qur’an, 60:8-9. Fighting is allowed strictly in self-defense, while aggression and oppression are strongly condemned throughout the Qur’an. Allah Almighty says:

“O you who believe, do not prohibit good things that are made lawful by Allah, and do not aggress; Allah dislikes the aggressors.” [Qur’an, 5:87]

“If they resort to peace, so shall you, and put your trust in Allah. He is the Hearer, the Omniscient.” [Qur’an, 8:61]

” … if they leave you alone, refrain from fighting you, and offer you peace, then Allah gives you no excuse to fight them.” [Qur’an, 4:90]

The Qur’an also reminds the believers that they should not be provoked by past animosity into committing acts of aggression (Qur’an, 5:2). Additionally, Allah Almighty insists that believers must be absolutely sure before striking in the cause of Allah (Qur’an, 4:94). Anyone who offers one peace, cannot be attacked.

“O you who believe, if you strike in the cause of Allah, you shall be absolutely sure. Do not say to one who offers you peace, “You are not a believer,” seeking the spoils of this world. For Allah possesses infinite spoils. Remember that you used to be like them, and Allah blessed you. Therefore, you shall be absolutely sure (before you strike). Allah is fully Cognisant of everything you do.” [Qur’an, 4:94]

Therefore Islam is a religion that allowed a person to protect himself and his family against any form of attacks.

We call the Nigeria’s Governments at all levels, Federal, states and local governments, to assist the people to acquire weapons in order to help the security agents and to defend themselves, and if anyone die in the course of protecting himself, he die a martyr.

Islam has justified fighting those who fight you, or aggress against your honour, or seek to disrupt and divide you in religion, or repel you from your homes, or block the path of the Islamic mission (da’awah) and violate your right to spread Islam through proof, argument and clarification or kill your missionaries.

Inna lillahi wa inna ilaihi raaji’uun! Inna lillahi wa inna ilaihi raaji’uun!! Inna lillahi wa inna ilaihi raaji’uun!!!

Dear brothers and sisters! It is with sadness that I announce the death of our dear Shaykh, Dr. Ahmad Muhammad Ibrahim Bamba from the city of Kano, in Nigeria, who passed away on Friday 7th of January 2022. Shaykh was born in 1940, which means he was 82 years old.

He was originally from Ghana but settle in Nigeria after graduating with a BA from the Islamic University of Madinah. He taught at the Bayero University Kano (BUK), where he also attained his Phd. He would deliver classes and sermons at the university’s Mosque since 1991. After that, he resigned from the university to focus on Da’awah and teaching in the traditional way. He inaugurated the Darul Hadith.

The Shaykh (rahimahullah) had a passion for Hadiths and their chains to the extend that he was nicknamed “قال حدثنا – Qala Haddathana” (ie It was narrated to us by …) which, for those who know is the trademark of the people of Hadith.

The last class he delivered was the 100th sitting on the book Sharhus-Sunnah of Imam Al-Baghawi (whoever knows this book can easily make the connection with the nickname).

Subhanallah, during that last sitting, the Shaykh said:

“In Shaa Allah, next week we are going to take a break.” (And you can hear the students telling him that is the 100th sitting).

He was a thorn on the necks of the enemies of truth. In 1986, he became well know for a debate he had with a deviant who came to Nigeria from Sudan, claiming that the Northen Nigeria authorities, it’s people and scholars where kuffars (disbelievers), and the people had to accept Islam again, fight their government or make Hijrah to another land.

Shaykh Ahmad leaves 3 wifes, around 30 children and a countless amount of students.

His funeral prayer was attended by a very large number of people from different places, from them, the likes of Shaykh Dr. Sani Umar Rijiyar Lemu, also a Phd graduate from the Islamic University of Madinah, expert in Hadith and Tafsir, a mountain in and off himself حفظه الله.

Imam Al-Hasan reported that: Ibn Mas’ud, may Allah be pleased with him said:

“The death of a scholar is a great loss that cannot be replaced for as long as the day and night alternate.” [Shu’ab al-Iman, 1590]

May Allah have mercy on those who passed away from our scholars, from wherever they may be. And may Allah preserve those who are alive and allow us to benefit from them, from wherever they may be. Ameen.

All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.

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, Jumadah Al-Thani 11th, 1443 A.H. (January 14, 2022).

Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

General Elections 2027: Abba Kabir Yusuf traverses the path to victory

Published

on

 

Mustapha Muhammad

 

As the 2027 general elections draw nearer, the signs pointing towards a possible victory for Alhaji Abba Kabir Yusuf in his bid for a second term as Executive Governor of Kano State are becoming clearer by the day. The road, once fraught with political obstacles, conflicts, and challenges, appears to be clearing rapidly. Victory is increasingly within sight, God willing.

 

The foundation of Governor Yusuf’s political momentum rests on his administration’s performance, astute political manoeuvring, successful consensus-building during party primaries, and proactive reconciliation efforts. By bringing key political figures from Kano’s three senatorial districts—South, North, and Central—under one umbrella, coupled with the perceived decline in the influence of the Kwankwasiyya movement following widespread defections to the All Progressives Congress (APC), Governor Yusuf has positioned himself favourably ahead of the forthcoming election.

 

He stands out among the contenders for the Kano governorship. His political resilience and strategic departure from what he considers the troubled waters of the New Nigeria Peoples Party (NNPP) demonstrate his ability to navigate complex political challenges in pursuit of victory.

 

Below are some of the key factors driving Governor Yusuf’s political momentum ahead of the 2027 general elections.

 

Transformative Governance and Administrative Scorecard

 

Over the past three years, Governor Abba Kabir Yusuf has implemented people-oriented projects and policies aimed at improving the lives of Kano residents across critical sectors.

 

Educational Revitalisation

 

Increased budgetary allocation: Funding for education rose from 29.5 per cent in 2024 to 30.5 per cent in 2025 and reached 31.5 per cent in 2026, out of a total state budget exceeding ₦1.47 trillion.

 

Massive recruitment: Nearly 20,000 teachers, including personnel recruited under the Kano State Better Education for All (BESDA) initiative, were employed to address critical teacher shortages in classrooms.

 

Infrastructure upgrades: Nearly 400 schools across the state’s 44 local government areas (LGAs) have undergone complete renovation, alongside ongoing construction projects.

 

Academic excellence: Kano State led national performance rankings in the National Examinations Council (NECO) examinations in 2025 and 2026. In 2026, the state produced 74,413 candidates who obtained at least five credits, including English Language and Mathematics, surpassing Lagos State, with 72,496 candidates, and Oyo State, with 55,543.

 

Healthcare Modernisation and Pension Delivery

 

Primary healthcare overhaul: More than 340 primary healthcare centres across the 44 LGAs have been renovated.

 

Hospital expansion: At least 10 new general hospitals have been constructed in underserved LGAs, while work is ongoing on six additional facilities to ensure that every LGA has a dedicated general hospital.

 

Modern equipment: Health facilities have been equipped with CT scanners, dialysis units, ultrasound machines, and automated laboratory analysers.

 

Settlement of pension arrears: Of the inherited ₦48 billion backlog of pension and gratuity liabilities, the administration has disbursed more than ₦32 billion to retirees.

 

Agricultural Development and Rural Infrastructure

 

Farm mechanisation and subsidies: The state procured 98 tractors and 48 combine harvesters while introducing a 50 per cent fertiliser subsidy programme across all LGAs.

 

Irrigation expansion: The rehabilitation of the Watari Irrigation Scheme expanded irrigation coverage by 1,000 hectares, with the aim of boosting year-round agricultural production.

 

Road networks and urban renewal: Eighteen of the 34 planned five-kilometre rural road projects have been completed, with solar streetlights installed. In addition, 12 of the 24 planned urban renewal road projects, covering approximately 76 kilometres, have been delivered.

 

Bridge reconstruction: The Kubaraci-Kura Bridge was restored, reopening important economic and transportation corridors.

 

Empowerment and Skills Acquisition

 

Social safety nets: Monthly stipends of ₦50,000 are provided to 5,200 women, while grants of ₦150,000 have been distributed to youths across the state.

 

Entrepreneurship: Twenty-six technical and entrepreneurship institutes have been revitalised to provide practical vocational training and equip beneficiaries with relevant skills.

 

Political Realignment and Party Unity

 

Governor Yusuf demonstrated political foresight by defecting to the All Progressives Congress (APC). His decision, in the view of his supporters, was timely and strategically informed by the need to secure his political future.

 

The subsequent defections from the NNPP by members of the Kwankwasiyya movement have, according to this argument, strengthened the case for his political realignment. The move also positioned him and his supporters within a political platform they consider more advantageous ahead of the 2027 elections.

 

Furthermore, as the state’s APC leader, Governor Yusuf successfully managed the consensus process during the party primaries, resulting in what supporters described as a “no victor, no vanquished” outcome.

 

His ongoing reconciliation efforts have also helped bring political stakeholders from Kano’s three senatorial districts together, strengthening the prospect of a united political front ahead of the 2027 polls.

 

With his administration’s reported achievements, political realignment, and reconciliation efforts, Governor Yusuf’s supporters believe he is well positioned to secure a second term in office.

 

No doubt, Alhaji Abba Kabir Yusuf, the Executive Governor of Kano State, is traversing the path to victory in the 2027 general elections.

 

Mustapha Muhammad is the Chief Press Secretary to the Executive Governor of Kano State, Alhaji Abba Kabir Yusuf. He writes from Kano. 

Continue Reading

Opinion

Bashir Ahmed Maizare: A Father, a Mentor and a Living Archive of Kano Sports

Published

on

 

Jamilu Uba Adamu

 

Some people come into our lives and leave an indelible mark that transcends blood relations. Through their honesty, humility, nobility, contentment and disregard for worldly ostentation, they become more than friends or acquaintances; they become second fathers whose wisdom and kindness shape our lives.

 

Late Alhaji Bashir Ahmed Maizare was one such rare individual. His death is not merely the loss of a respected sports administrator but the departure of a father figure, mentor and custodian of Kano’s sporting heritage.

 

A Bond Beyond Blood

 

My relationship with the late Maizare began through my elder brother, Abdullahi Bayero Uba Adamu, who worked under him at the Kano State Sports Commission. My passion for sports naturally brought me closer to him and strengthened the bond that would eventually develop into a father-and-son relationship.

 

I vividly remember the day my elder brother escorted me to Maizare’s residence at Kofar Wambai Quarters in Kano and introduced me to him. What began as a simple introduction blossomed into a lasting relationship. From that day, I became a regular visitor to his home, where I found not just a sports enthusiast and administrator but a father figure whose counsel and encouragement meant so much to me.

 

His home became a place where I could seek guidance, share my concerns and learn valuable lessons about sports and life. He welcomed my questions, listened patiently to my challenges and offered advice without hesitation. His humility made him approachable, while his wealth of experience made his counsel invaluable.

 

The Shocking News of His Death

 

I was attending a training course in Jos, Plateau State, when the news of his death reached me. We had just stepped out for a break after a rigorous and exhausting lecture. I switched on my mobile data to check my WhatsApp messages.

 

Although I belong to several WhatsApp groups, one platform I regularly follow is the Kano Sports Commission group, driven by my enduring passion for sports in Kano.

 

After attending to some personal messages, I opened the Commission’s group. Almost immediately, I came across a series of condolence messages announcing the death of Alhaji Bashir Ahmed Maizare.

 

I was stunned. For a moment, I struggled to comprehend what I was reading. Before I could fully process the devastating news, I received a phone call from Malam Haruna Sabga, one of his neighbours at Kofar Wambai Quarters, who confirmed that Maizare had passed away.

 

The confirmation plunged me into deep sorrow. I felt like crying, my mood changed instantly, and I completely lost my appetite.

 

It was difficult to accept that someone who had played such a significant role in my life was gone. Beyond the public figure known within Kano’s sporting circles was a man whose personal kindness, encouragement and fatherly affection had touched my life profoundly.

 

A Mentor Who Believed in My Potential

 

One of the qualities I will forever remember about Maizare was his unwavering encouragement. He consistently motivated me to participate actively in sporting activities and supported my efforts to contribute to sports development.

 

His influence and fatherly support recently contributed to my appointment as Team Manager of the Kano Pillars Amputee Football Team and Vice Chairman of the Kano State Tug of War Association.

 

These appointments represent more than personal achievements to me. They also remind me of the encouragement I received from a man who believed in nurturing others and helping them discover opportunities to serve.

 

Maizare understood that sports administration was not merely about organising competitions or managing teams. It was also about identifying talent, encouraging young people, sharing knowledge and creating opportunities for others to contribute meaningfully to society.

 

He was always willing to offer guidance whenever I encountered difficulties. Whenever I faced a challenging situation in sports, he was among the first people I contacted. He would listen attentively and offer practical solutions, never making me feel that my concerns were unimportant.

 

That willingness to help, even when there was nothing to gain personally, distinguished him as a genuine mentor.

 

His Contribution to Documenting Kano’s Football History

 

One of the most enduring aspects of my relationship with the late Maizare was his invaluable contribution to the successful writing of my book, *Takaitaccen Tarihin Wasan Kwallon Kafa a Kano* (A Brief History of Football in Kano).

 

Documenting the history of football in Kano required access to reliable information, historical accounts and the experiences of people who had witnessed the evolution of the game. Maizare proved to be an invaluable source of knowledge and guidance throughout the process.

 

He never grew tired of attending to me. He patiently answered my questions and shared insights that helped me navigate the challenges of documenting the history of football in the state.

 

His support went beyond the ordinary assistance of a friend or acquaintance. He understood the importance of preserving sporting history for future generations and willingly contributed to an effort that would help keep Kano’s football heritage alive.

 

Looking back, I realise that his contribution to the book was part of a much broader legacy. He was not simply sharing information; he was helping preserve the collective memory of Kano’s sporting community.

 

More Than a Sports Administrator

 

Late Alhaji Bashir Ahmed Maizare was more than a sports administrator. He was a school from which others could learn, an archive of sporting memories and an encyclopaedia of Kano’s sports history.

 

His knowledge, built on years of experience and close association with the sporting community, made him a valuable resource for anyone seeking to understand the development of sports in Kano.

 

Yet, his greatness was not defined by knowledge alone. His humility, generosity, patience and commitment to youth development made him an exceptional human being.

 

In a world where positions and titles sometimes create barriers between leaders and those they serve, Maizare remained accessible and approachable. He demonstrated that true leadership is not measured solely by the authority one possesses but also by the lives one touches and the opportunities one creates for others.

 

His life offers an important lesson to sports administrators and public servants: institutions become stronger when experienced individuals are willing to mentor younger people, preserve institutional memory and pass on knowledge rather than keep it to themselves.

 

For Kano State, his passing should serve as a reminder of the importance of documenting the experiences of veteran sports administrators and preserving the history of the state’s sporting achievements. When such individuals pass away without their knowledge and experiences being adequately documented, society risks losing an irreplaceable part of its heritage.

 

A Loss Beyond the Family

 

The death of Alhaji Bashir Ahmed Maizare is a profound loss not only to his immediate family but also to the sporting fraternity in Kano State and Nigeria at large.

 

For those who knew him professionally, he was a repository of sports knowledge and experience. For those who benefited from his mentorship, he was a source of guidance and encouragement. For me, he was a father figure whose support and kindness I will continue to cherish.

 

Although death has taken him away from us, the values he embodied and the lives he influenced remain part of his enduring legacy. His contributions to sports administration, youth development and the preservation of Kano’s football history will continue to inspire those who had the privilege of knowing him.

 

Personally, I will forever remember him with gratitude. I will remember his patience, his encouragement, his willingness to help and his unwavering belief in the value of sports. Above all, I will remember the fatherly relationship we shared, which was built not on blood ties but on mutual respect, kindness and genuine affection.

 

May Almighty Allah (SWT) forgive his shortcomings, accept his good deeds, illuminate his grave and grant him Jannatul Firdaus. May Allah also grant his family, friends, colleagues and the entire sporting community the strength and patience to bear this irreparable loss.

 

Alhaji Bashir Ahmed Maizare may be gone, but his legacy lives on in the people he mentored, the knowledge he shared and the sporting history he helped preserve.

 

Ameen.

 

Jamilu Uba Adamu is a sports writer based in Kano. 

 

Continue Reading

Opinion

Kano must make government procurement work for made-in-Kano

Published

on

 

Safiyanu Bichi

 

When Abia State Governor Alex Otti recently pulled off his shoe and proudly declared, “This is Aba Made,” the gesture went beyond the shoe itself. It offered a simple but powerful demonstration of what deliberate government patronage can do for local industry.

 

The message for Kano is equally important: where is Made-in-Kano in government procurement?

 

This is a question Kano can no longer afford to ignore.

 

For decades, Kano has been one of Nigeria’s important commercial and industrial centres. The state has a long tradition of manufacturing, textile production, leatherwork, furniture making, tailoring, metalwork, food processing and a wide range of small and medium-scale enterprises.

 

Yet having businesses and skilled artisans is not enough. Local industries need markets, and government procurement is one of the largest markets available in any economy.

 

The Kano State Government spends billions of naira annually on infrastructure, furniture, uniforms, clothing, construction materials, office equipment, vehicles, signage and other goods and services. The critical question is how much of this expenditure remains within Kano and how much leaves the state.

 

This is where a deliberate Kano Local Content Policy becomes necessary.

 

Every major state government project and Bill of Quantities (BOQ) should, where technically and economically feasible, contain a clearly defined local-content component. A target of 40 per cent Kano content could provide a practical starting point.

 

The idea is not to sacrifice quality or value for money. Rather, it is to ensure that qualified Kano-based businesses are given a fair opportunity to compete for government patronage.

 

If the government buys furniture from Kano manufacturers, contracts uniforms from local textile and garment producers, procures locally manufactured footwear and leather products, and sources other goods and services from competent businesses within the state, public expenditure can generate a multiplier effect across the local economy.

 

The money does not simply disappear after a government contract is executed. It circulates.

 

A furniture company pays its workers. Workers spend their earnings in local markets. Manufacturers purchase materials from other businesses. Transporters earn income. Artisans receive more orders. Businesses expand and potentially employ more people.

 

In other words, government procurement can become an instrument of economic development.

 

This is particularly important at a time when Kano needs to create more productive opportunities for its growing population, especially young people.

 

The state does not have to begin from scratch. Kano already possesses the human capital, entrepreneurial culture and business networks required to support a stronger local-content regime.

 

What is needed is deliberate policy, transparent implementation and consistent monitoring.

 

The government could begin by identifying categories of goods and services that can realistically be sourced within Kano. It could establish a database of qualified local manufacturers, contractors, artisans and suppliers, while maintaining clear standards for quality, pricing and delivery.

 

There should also be safeguards against turning local-content policy into another avenue for patronage. The objective should not be to favour politically connected businesses. It should be to create opportunities for genuine Kano-based enterprises that can meet established standards.

 

That distinction matters.

 

A successful local-content policy must combine local patronage with competition, quality, transparency and accountability. 

 

The experience highlighted by Governor Otti offers Kano an opportunity for reflection. A simple act of wearing a locally made product can draw attention to an entire ecosystem of producers, workers and entrepreneurs behind that product.

 

Kano can create its own version of that story.

 

Imagine a government school furnished by Kano manufacturers, public institutions using locally produced furniture, uniforms supplied by Kano garment producers, official events showcasing locally produced textiles and leather goods, and government projects deliberately creating opportunities for competent local suppliers.

 

That would make “Made-in-Kano” more than a slogan.

 

It would make it part of government’s economic strategy.

 

Kano has the people. Kano has the skills. Kano has the entrepreneurs. Kano has the markets.

 

What is required is a deliberate decision to connect government spending with the productive capacity of the state.

 

Let Kano Government buy Made-in-Kano.

 

A 40 per cent Kano Local Content target should not be treated as another political promise. It should be the beginning of a measurable procurement policy that keeps more public money within the Kano economy, strengthens local businesses, supports jobs and helps rebuild the productive foundation of the state.

 

The real question is no longer whether Kano can produce.

 

The question is whether Kano is ready to buy what Kano produces.

 

Safiyanu Bichi is a member of the Kano Budget Working Group.

 

Continue Reading

Trending