Opinion
(Friday Sermon) honour, power, and glory belong to Allah, and to His Messenger, and to the believers!
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:
Respected servants of Allah! Imams Al-Bukhari and Muslim reported from Abu Hurairah (RA) that Allah’s Messenger (Peace be upon him) said:
“Allah has ninety-nine names, one hundred less one. No person memorises them except that he enters Jannah (Paradise). And Allah is Witr (The Single One) and He loves Al-Witr.” i.e. to end the night prayer with one (odd) raka’ah.” [Al-Bukhari and Muslim]
And he (Peace be upon him) said in another version:
“The one who learns and comprehends them will enter Paradise (Jannah).” [Al-Bukhari]
And from the beautiful names of Allah is Al-Aziz. Imam Al-Qurtubi (rahimahullah) said:
“The meaning of the name, Al-Aziz is Al-Mani’, the invincible, unconquerable, unassailable, the invulnerable, the One who cannot be reached and cannot be overcome.” [Tafsir of Imam Al-Qurtubi]
Imam Ibn Kathir (rahimahullah) said:
“Al-Aziz is the One who has overpowered everything and subjugated it, He has overcome and conquered it all. He cannot be reached due to His might, His greatness, His complete power, His honour and magnificence.” [Tafsir of Imam Ibn Kathir]
There has never been a moment ever except that Allah has always been the Almighty, the Exalted, the All-Powerful, but when the wrongdoers, the unbelievers and pagans behave tyrannically and wreak havoc with the creation, Allah overpowers them, subdues them and humiliates them.
Imam Ibn Al-Qayyim (rahimahullah) stated that:
“Al-Izzah (might and honour) encompasses three affairs: (a) Izzatul-Quwwah (the might of power): So this points to His names, Al-Qawi (the All-Powerful) and Al-Matin (the Strong). (b) Izzatul-Imtina (the might of complete invulnerability): He is Al-Ghani in His Self, the Independent One free of all needs. He is not in need of anyone. The attacks of the creation cannot reach Him, and they cannot injure Him in any way. And there is no benefit or increase they can bring Him. Rather, He is the One who brings injury and harm to whom He wills, and He is the One who brings benefit. He is Al-Mu’ti (the Giver) and Al-Mani’ (the Withholder). (c) Izzatul-Qahar (the might of subjugation): that He overpowers and overcomes all of creation, all of it is under the subjugation of Allah, subdued and humbled by His might and greatness, it yields and submits to His will. Nothing that moves is able to move except by His strength and might.”
The name of Allah, Al-Aziz is mentioned in the Qur’an on ninety-two separate occasions. Allah the Almighty said:
“And know that Allah is Exalted in Might and Wise.” [Surah Al-Baqarah: 260]
And He the Most High said:
“And Allah is All-Mighty, All-Able of Retribution.” [Surah Ali Imran: 4]
And He the Most High said:
“That is the Decree of the All-Mighty, the All-Knowing.” [Surah Ya-Sin: 38]
The Effect on the faith (Iman) of a Believer due to Understanding and Comprehending this Name is Immense:
1. That Allah is the Mighty who cannot be overcome and cannot be overpowered. He is the giver of courage and firmness – because the meaning of this name is that our Lord cannot be prevented, and His command cannot be refused or rebutted. Whatever He the Most High wills, occurs even if the people do not wish it (or don’t want it) – and whatever He does not will, does not occur even if the people wish it (or want it). Look at the story of Prophet Musa (AS) and how Pharaoh (Fir’aun) tried to prevent this child from living and existing. He ordered the killing of all the male children of Bani Isra’il because he knew that a man would come from among them and destroy his kingdom and liberate the Children of Israel. However, Allah would accomplish what He willed and He would perfect His light, even if the disbelievers hate that. So Prophet Musa (AS) was born and raised in the palace of the Pharaoh (Fir’aun), in his own home, under his watch. And when he tried to kill Prophet Musa (AS), Allah destroyed him, and his army general Haman and the whole of his army.
2. The one who is aziz (honourable) in this life and in the Hereafter is the one to whom Allah has given honour. Allah the Almighty stated:
“Say: O Allah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things.” [Surah Ali Imran: 26]
So dear brothers and sisters! Whoever seeks honour should seek it from Allah who is the Lord of honour (Rabbul-Izzah). Meaning that the one who truly wishes to be honourable should cling to the obedience of Allah. One should never seek honour from other than Allah, and to be honoured by the disobedient, the enemies of Allah and the unbelievers. The more a person is obedient to Allah, the more he is given honour and is raised in the sight of Allah. Allah the Most High stated:
“Those who take the disbelievers for allies instead of the believers, do they seek honour, power and glory with them? Verily, to Allah belongs all honour, power and glory.” [Surah An-Nisa: 139]
With the increase in obedience comes an increase in honour and might. The most honourable of people are the Prophets, then those who came after them from the believers and those who follow them. For this reason, Allah the Most High stated:
“But honour, power and glory belong to Allah, and to His Messenger, and to the believers, but the hypocrites know not.” [Surah Al-Munafiqun: 9]
And Allah’s Messenger (Peace be upon him) said to the Ansar:
“Were you not in a state of humiliation, and then Allah gave you honour and glory?” [Musnad of Imam Ahmad]
And Khalifah Umar Ibn Al-Khattab (RA) said:
“We are a people who Allah has honoured with Islam. And whenever we seek to be honoured through other than it (Islam), Allah will bring us humiliation.” [Al-Mustadrak of Imam Al-Hakim]
The Pious predecessors (Salaf) of this Ummah would supplicate to Allah by saying:
“O Allah! Give us honour through your obedience, and do not dishonour us through your disobedience.” [Al-Jawab Al-Kafi]
The person who is obedient to Allah is honourable and the disobedient one is humiliated and dishonourable (Zalil). For this reason, the Prophet (Peace be upon him) said:
“Allah has placed the humiliation and lowliness upon the one who opposes my commands.” [Musnad of Imam Ahmad]
Imam Muslim reported from Abu Hurairah (RA) that Allah’s Messenger (Peace be upon him) said:
“The giving of sadaqah does not decrease one’s wealth. And Allah does not increase a person who forgives another except in honour, and one does not humble himself before Allah (in obedience) except that Allah raises him.”
Dear brothers and sisters! Islam is the only way to attain honour in this life and the next. And Allah will bring Islam into each and every home, just as the Prophet (Peace be upon him) said:
“The affair of Islam will reach every place that the night and day reach – neither a house of mud nor fur will remain except that Islam will enter it bringing either honour or humiliation – honour to the one who honours himself with Islam and humiliation to the one who humiliates himself with disbelieve (kufr).”
Tamim Ad-Dari (RA) who was a Christian before embracing Islam, would say:
“I saw that in my own family. The one who entered Islam was bestowed with goodness, respect and honour. And the one who was an unbeliever was afflicted with dishonour, lowliness and jizyah.” [Musnad of Imam Ahmad]
Don haka, ‘yan uwana ma su girma, ya kamata mu fahimci cewa: Arziki da wadata da rufin asiri da kariya da zaman lafiya da kwanciyar hankali da tsaro da albarka, daraja, daukaka, izza, girma, mutunci da kwarjini da kuma buwaya duk daga Allah ne, kuma duk halittar sa ne: Wallahi, idan Allah ya ba ka duk duniya babu wanda ya isa ya dankwafar da kai, ko da kuwa ace duk duniya makiyankane, kuma sunyi maka taron dangi akan hakan.
Haka kuma idan Allah ya dankwafar da kai, ya kaskantar da kai, ya wulakantaka, ya tozartaka, to duk duniya babu mai iya daukaka ka, ko da kuwa duk duniya masoyanka ne, kuma magoya bayan ka ne. Don haka, mu nemi girma da daukaka, da arziki, da wadata, da tsaro da zaman lafiya a wurin Allah, ta hanyar bin dokokinsa, da bin umurninsa, da barin abin da ya hane mu, da kyautatawa bayinsa, da tsayar da adalci ga kowa da kowa, da raba arzikin kasa bisa adalci, da bayar da shugabanci ga wadanda suka dace, kuma suka cancanta; da bin hanyoyin da suka dace, kuma masu kyau wurin magance matsalolin mu. A cikin yin wannan kadai alkhairai suke. Sabanin wannan kuwa, wallahi babu alkhairi a ciki, hasali ma duk sharri ne da tashe-tashen hankula da fitintinu. Kuma duk wanda zai yi maka wani dadin baki, ya fada maka sabanin wannan, to mayaudari ne, wallahi yaudarar ka kawai zai yi. Don haka, ‘yan uwa, sai mu kiyaye!!!
And all praise is for Allah, Lord of all creation, who guided us to Islam and the Sunnah. 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 18th, 1443 A.H. (January 21, 2022).
Opinion
When a Gentle Light Goes Out: The Demise of a Quintessential Dandago
Lamara Garba
A deep wave of disbelief and sorrow swept through Bayero University, Kano, the moment the tragic news began to circulate. Offices fell unusually silent, lectures paused in uneasy whispers, and clusters of staff and students gathered across the campus seeking confirmation of what many feared was true.
Faces reflected shock and grief as the heartbreaking news filtered through the university community that Professor Kabiru Isa Dandago had passed away. For many, it felt almost unreal that a man whose presence symbolised humility, warmth, and intellectual guidance within the institution was suddenly gone.
Professor Kabiru Isa Dandago passed away on Wednesday, 4th March 2026, at the age of 63, leaving behind a legacy defined by scholarship, service, and compassion. His departure represents not only the loss of a distinguished Professor of Accounting but also the passing of a man whose life was devoted to the pursuit of knowledge, mentorship, and the upliftment of others.
Indeed, his passing marks the quiet departure of a quintessential Dandago, a man whose life was woven with simplicity, sincerity, and uncommon generosity.
Those who knew him closely often spoke first of his character before mentioning his impressive academic achievements. Despite his towering reputation as a scholar, Professor Dandago remained remarkably approachable. His friendliness was genuine, his humility disarming, and his conduct consistently reflected deep respect for others. Titles and positions never created barriers between him and the people around him.
Whether engaging senior colleagues, junior staff members, or students, he displayed the same warmth and simplicity that endeared him to many. Above all, he was deeply God-fearing. His life reflected strong moral values rooted in faith, sincerity, and compassion. In him, intellect walked hand in hand with humility, and knowledge was always guided by conscience.
His acts of altruistic benevolence knew no bounds.
Just about a week before his passing, an incident occurred that now carries deep emotional significance. Members of our non-governmental organisation, the Raa’ayi Initiative for Human Development, were mobilising resources for one of our humanitarian traditions. The organisation periodically raises funds to purchase food items for families of deceased colleagues who may be struggling silently after losing their loved ones.
Professor Dandago was among the first to respond.
Not only did he send his contribution promptly, but his donation also turned out to be the highest among more than one hundred members of the Raa’ayi Initiative. Even after making his personal contribution, he encouraged other members to support the project so that the target could be achieved and the families assisted meaningfully.
Unknown to him, he was making what would become his final contribution to the Raa’ayi project.
Today, that gesture stands as a powerful reflection of the generosity that defined his life. The man who was helping families of deceased colleagues did not know that he himself would soon be mourned by the same community. In giving comfort to others, he was unknowingly writing the final line of his own story of kindness.
Within Bayero University, Kano, his influence was both profound and lasting. One of the enduring legacies associated with him is the strong mentoring culture within the Faculty of Management Sciences, formerly the Faculty of Social and Management Sciences. Several years ago, he played an important role in strengthening a mentoring system that has since guided many young academics and students.
He firmly believed that institutions grow when experienced scholars patiently guide younger minds. Many lecturers today acknowledge that their professional journeys were shaped by his advice, encouragement, and fatherly support.
Another notable contribution under his influence was the introduction of the student ICAN programme. Through this initiative, students were encouraged to pursue professional certification with the Institute of Chartered Accountants of Nigeria while still undertaking their undergraduate studies. Today, more than fifty students have successfully obtained ICAN qualifications alongside their degrees, reflecting Professor Dandago’s vision of producing graduates who are both academically sound and professionally competitive.
According to the Dean of the Faculty of Management Sciences, Professor Muhammad Aminu Isa, the faculty has lost a great pillar whose presence contributed immensely to unity and stability. He noted that Professor Dandago consistently worked towards strengthening cooperation among staff while always seeking ways to advance the growth and progress of the faculty and the university.
Born on April 5, 1963, in Dandago Quarters of Gwale Local Government Area of Kano State, he joined Bayero University in September 1990 and rose through the ranks to become Professor of Accounting in 2007. Over more than three decades of service, he held several academic and administrative positions, including Head of the Department of Accounting and later Dean of the Faculty of Social and Management Sciences.
A prolific scholar, he authored over thirty books and published more than eighty-five academic articles while supervising numerous postgraduate students, including doctoral candidates. His intellectual contributions extended beyond the university, as he also served as Federal Commissioner at the Tax Appeal Tribunal and earlier as Commissioner for Finance in Kano State.
Only days before his passing, Professor Dandago delivered what would become his final public lecture. On Saturday, 28th February 2026, he spoke at the 10th Ramadan Lecture organised by the Islamic Forum of Nigeria. In that lecture, he reflected on the pathway to economic development in the northern region, carefully identifying the roots of the region’s economic challenges while proposing thoughtful solutions for sustainable progress.
In mourning the distinguished scholar, the Vice-Chancellor of Bayero University, Kano, Professor Haruna Musa, fsi, described the late Dandago as a complete gentleman, an honest and committed academic whose contributions significantly shaped the growth and reputation of the university.
The Vice-Chancellor noted that Professor Dandago was more than a scholar; he was a mentor and a steady hand in university administration whose calm disposition, integrity, and willingness to support colleagues earned him admiration across the institution.
“His passing leaves a vacuum that will be difficult to fill,” Professor Musa said, while praying that Almighty Allah forgives his shortcomings and grants him Aljannatul Firdaus.
Thousands of mourners later gathered for his funeral prayers in Kano, reflecting the deep respect and affection he commanded across academic, professional, and community circles.
Yet in reflecting on the life of Professor Kabiru Isa Dandago, one timeless truth quietly emerges: life is not measured by the length of years alone, but by the depth of the footprints one leaves behind. Some lives pass like fleeting shadows, barely touching the edges of memory. Others, like that of Professor Dandago, glow with purpose, kindness, and service, leaving behind a light that continues to guide long after the bearer of the light has gone.
Though his years were sixty-three, the influence of his life stretches far beyond the boundaries of time. In the minds he shaped, the hearts he inspired, and the values he lived by, the quintessential Dandago will continue to endure.
May Almighty Allah forgive his shortcomings and grant him eternal rest in Aljannatul Firdaus. Ameen.
Lamara Garba
Director of Public Affairs
Bayero University, Kano
Opinion
Nuhu Ribadu and Umar Namadi: Leadership Beyond the Desk
Yunusa Hamza Farin Dutse
Leadership, in its truest sense, transcends the mere occupation of public office. It is defined not simply by authority, but by the character, discipline, and sense of purpose that leaders bring to governance. In Nigeria’s evolving democratic landscape, the question of leadership quality remains central to national discourse. Citizens increasingly seek leaders whose actions reflect integrity, accountability, and a genuine commitment to public service.
Within this context, two contemporary public figures stand out for the clarity of their convictions and the strength of their leadership identities: the National Security Adviser, Nuhu Ribadu, and the Governor of Jigawa State, Mallam Umar Namadi. They represent distinctive yet complementary approaches to leadership and governance. Although they operate in different spheres of responsibility—one at the national level and the other within the subnational space—their leadership styles demonstrate how personality and character shape policy direction and governance outcomes.
Nuhu Ribadu’s public identity has for decades been closely associated with courage, reformist zeal, and an uncompromising stance on accountability. His rise to national prominence began during his tenure in the anti-corruption fight, where he earned a reputation as a principled reformer determined to challenge entrenched systems of abuse and impunity.
Today, as National Security Adviser, Ribadu occupies one of the most strategic positions within Nigeria’s governance architecture. In this role, his leadership style continues to reflect the same attributes that defined his earlier public service. Discipline, institutional thinking, and strategic focus remain central to his approach.
Ribadu embodies a leadership persona grounded in firmness and clarity of purpose. His approach prioritises strong institutions, coordinated security structures, and long-term national stability. Rather than seeking personal acclaim, his leadership reflects a technocratic orientation driven by systems, procedures, and institutional discipline.
In times of national uncertainty, particularly within the complex terrain of security management, such traits inspire confidence. Ribadu’s public persona communicates seriousness of purpose and a commitment to confronting threats to national stability with resolve and strategic coordination. His leadership reminds observers that effective governance often requires leaders who are willing to confront difficult realities while strengthening the institutional frameworks that sustain the state.
While Ribadu’s leadership operates within the high-stakes arena of national security, Governor Umar Namadi represents a different yet equally significant model of leadership at the state level. His governance approach reflects humility, accessibility, and a deep commitment to grassroots engagement.
Governor Namadi has placed considerable emphasis on dialogue between government and citizens. One of the most notable initiatives under his administration is the Citizens’ Engagement Programme, popularly known as Gwamnati da Jama’a. Through this initiative, citizens across Jigawa State’s twenty-seven local government areas are provided with a platform to directly express their needs, concerns, and expectations to government officials.
The programme also allows the government to communicate its ongoing projects and policy priorities to the public. In doing so, it has strengthened transparency, accountability, and citizen participation in governance. By opening channels of communication between leaders and the people, the initiative reinforces democratic values and strengthens public trust in government institutions.
Governor Namadi’s leadership identity is also distinguished by what may be described as developmental pragmatism. His administration has focused on practical governance outcomes, including infrastructure development, institutional strengthening, and policies aimed at improving the socio-economic well-being of citizens.
Rather than relying on political slogans, personality-driven politics, or inherited partisan loyalty, the governor has built his political relevance around governance performance. This approach has contributed to a governance narrative that emphasises steady progress, responsible management of public resources, and the pursuit of sustainable development.
In a political environment where rhetoric often overshadows implementation, the emphasis on measurable outcomes represents a refreshing shift. By prioritising delivery over declaration, Governor Namadi has demonstrated that performance in governance can serve as a powerful instrument of political legitimacy.
Equally important is the political dimension of his leadership. At the level of party politics, Governor Namadi has demonstrated calculated political organisation through the consolidation of party structures and grassroots mobilisation. These efforts have strengthened political stability while reinforcing the influence of the All Progressives Congress within the state.
Notably, this consolidation has been achieved largely through governance-driven legitimacy rather than coercive political tactics. Development initiatives and social programmes have simultaneously served as instruments of public service and sources of political credibility. In this sense, governance outcomes have become central to sustaining public support.
When viewed together, the leadership trajectories of Nuhu Ribadu and Umar Namadi illustrate two complementary dimensions of governance in Nigeria. Ribadu symbolises national vigilance, reform-oriented thinking, and institutional discipline within the country’s security architecture. Namadi represents grassroots engagement, stability, and pragmatic development within the framework of subnational governance.
While Ribadu operates within the strategic theatre of national security management, Namadi functions within the practical laboratory of state administration. Yet despite these differences, both leaders share common attributes that define effective leadership. Discipline, commitment to reform, and a clear departure from empty political rhetoric are among the traits that connect their approaches.
Their contrasting styles also illustrate an important truth about leadership: governance is multidimensional. At certain moments, leadership requires firmness and the courage to confront systemic threats. At other times, it demands patience, dialogue, and the steady construction of development frameworks that improve the lives of citizens.
Ribadu’s leadership energy is largely directed toward confronting threats and strengthening institutional resilience. Namadi’s leadership focuses on building structures that promote social progress and economic stability. Together, these approaches highlight the different but equally important roles that leadership can play within a functioning democracy.
Ultimately, the examples of Nuhu Ribadu and Umar Namadi underscore a fundamental lesson for Nigeria’s leadership culture. Leadership that is anchored in character often proves more enduring than leadership driven solely by charisma. Institutions grow stronger where leaders choose structure over spectacle and governance over personal acclaim.
As Nigeria continues to navigate complex governance challenges, the importance of disciplined and purposeful leadership cannot be overstated. The experiences of Ribadu and Namadi demonstrate that effective leadership does not always announce itself loudly. Sometimes it appears in decisive action to protect national stability; at other times, it emerges through patient engagement with citizens and the steady pursuit of development.
In both cases, the defining factor remains the same: leadership is most impactful when it is authentic, disciplined, and aligned with the responsibilities of public office. In a democratic society striving for stronger institutions and accountable governance, such leadership remains not only desirable but essential.
Yunusa Hamza (Tafidan Farin Dutse)
Gwaram Local Government Area Jigawa State
08034445493
yunusafarindutse@gmail.com
Opinion
Abba Care: A Lifeline of Compassion in Kano State
Lamara Garba Azare
In Kano State, compassion has found structure. It has found funding. It has found direction. Under the leadership of Governor Abba Kabir Yusuf, healthcare is no longer a privilege negotiated by wealth; it is a right strengthened by policy. What is unfolding across the state is more than reform. It is a moral commitment woven into governance. It is Abba Care.
At the heart of this transformation is the introduction of free antenatal care and free delivery services for pregnant women in public health facilities. For countless families, this single decision has lifted a burden carried in silence for years. Pregnancy, once shadowed by fear of hospital bills, is gradually becoming a journey supported by public responsibility.
A visit to Murtala Muhammed Specialist Hospital in the heart of Kano tells the story better than statistics ever could. The maternity sections are vibrant with activity. Pregnant women arrive daily for routine checks, scans and medical consultations. The waiting areas are filled not with despair, but with expectation. The large turnout reflects renewed trust in government facilities. It demonstrates that when care is made accessible, citizens respond.
The visible reduction in maternal mortality in the state is no accident. It is the natural outcome of access. When women attend antenatal clinics regularly, complications are detected early. When deliveries take place in properly equipped facilities under trained supervision, risks are significantly reduced. Lives are saved quietly, steadily and consistently.
But Abba Care goes beyond maternity services. Through the initiative and the Basic Health Care Provision Fund interventions, free medical services are extended to pregnant women, children under five, sickle cell patients, the elderly aged 65 and above, and persons living with disabilities. It embraces those who often stand at the fragile edges of society. It ensures that vulnerability does not translate into abandonment.
Beyond direct service delivery, the administration has deliberately strengthened and revitalised key health institutions. While the Kano Health Trust Fund and the Drug and Medical Consumables Supply Agency predated the current administration, they have received renewed direction and operational momentum.
When this government assumed office, drug availability in public health facilities stood at below 30 percent. Today, availability has risen to over 95 percent, ensuring that patients who visit government hospitals are far more likely to receive the medicines prescribed to them. That shift has restored confidence in public facilities and reduced the burden of out-of-pocket spending.
Similarly, the Kano Health Trust Fund, once relatively unknown within the system, has emerged as a strong pillar of support across the sector. The Fund provides financial backing to primary, secondary and tertiary health facilities. It supports health-related Ministries, Departments and Agencies and extends assistance to health training institutions. In doing so, it strengthens infrastructure, manpower development and service delivery across multiple levels of care.
Most significantly, the recent establishment of the Kano State Centre for Disease Control has positioned the state as a pioneer in subnational health security, making Kano the first in Nigeria to create such a structure with regulatory authority over communicable and non-communicable diseases. Together, these institutions form a coordinated framework that reinforces the government’s commitment to quality, accessible and resilient healthcare delivery.
Speaking on the mandate of the Centre, its Director-General, Prof. Muhammad Adamu Abbas, described the agency as a defining milestone in the state’s public health journey. He explained that the Centre is designed not only to respond to outbreaks but also to strengthen surveillance systems, coordinate rapid response teams, regulate disease control programmes and deepen community engagement in prevention efforts. According to him, the agency has already undertaken case management activities, public sensitisation campaigns and field investigations in communities where suspected infectious diseases were reported. He reiterated its commitment to preparedness, transparency, scientific evidence and strong collaboration with partners and stakeholders.
Equally reassuring is the Kano State Emergency Medical Services and Ambulance System (KN-SEMSAS). This initiative provides free emergency response and treatment to victims of automobile accidents, gunshot wounds, violent attacks and other critical situations. Pregnant women in distress, patients with hypertension, people living with HIV and individuals battling terminal illnesses are attended to without hesitation over payment. In moments when seconds matter, government intervention becomes the difference between survival and tragedy.
The circle of compassion widens further. Inmates of correctional and rehabilitation homes, as well as elderly residents in Shahuci homes, are also beneficiaries of free medical services. These are citizens who might otherwise be overlooked in policy conversations. Yet under this administration, they are remembered, included and protected.
There is philosophy in this approach. A government reveals its character by how it treats the weakest among its people. When the elderly can access treatment without fear of cost, dignity is restored to ageing. When children under five receive free care, the foundation of the future is strengthened. When persons living with disabilities are covered, inclusion becomes practical rather than rhetorical.
Governor Abba Kabir Yusuf’s leadership style reflects calm resolve. He does not merely speak about compassion; he institutionalises it. Abba Care is not charity. It is structured empathy translated into sustainable intervention. It recognises that public office is a trust and that power must bend toward the protection of life.
Across Kano, families now speak with relief rather than anxiety. A father no longer calculates whether he can afford treatment for his sick child. A mother no longer postpones clinic visits due to registration fees. An elderly citizen walks into a health facility knowing that age has not diminished his worth in the eyes of government.
Healthcare reform may appear technical on paper, filled with acronyms and budgets. On the ground, however, it is deeply human. It is the smile of a discharged patient. It is the cry of a newborn delivered safely. It is the quiet gratitude of a grandmother whose blood pressure is managed without financial strain.
Abba Care represents a broader belief: that development must begin with people. Roads and buildings matter, but healthy citizens matter more. By investing in maternal health, emergency services, chronic illness care and protection for the vulnerable, Kano State is shaping a future anchored in human wellbeing.
Since the introduction of this policy, the impact is visible. Confidence is growing. Trust between government and the governed is deepening.
More importantly, in safeguarding mothers, children, the elderly, the sick and the marginalised, Kano safeguards tomorrow. Abba Care stands not merely as a policy, but as a living reminder that leadership, when guided by humility and compassion, can touch lives in the most profound ways.
Lamara Garba Azare, a veteran journalist, writes from Kano.
