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Do justice to Hanifa’s parents, kill the killer of their daughter – Gusau

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Late Hanifa Abubakar

By Imam Murtadha Gusau

In the name of Allah, the Beneficent, the Merciful.

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (Peace be upon him) is His servant and Messenger.

The Conventional Newspapers and social media had reported how Hanifah Abubakar, a five-year-old pupil, was kidnapped while on her way from Islamiyyah School in December and subsequently killed.

When he was paraded at the Kano Police Command headquarters on Friday, her school’s teacher Abdulmalik Tanko told journalists that he killed her with a rat poison that he bought for hundred naira (N100).

The sad incident involving the poisoning of late Hanifah to death by the so-called school proprietor will linger in the mind of her parent for some time. The villainous mindset and the parochial attitude of the monster involved can only be better imagined.

Man is by nature a part of a society. He has to live with other individuals in that society. This living together results in a give-and-take relationship. He then has some relation with them in all fields of life. So, he does not have absolute freedom to do whatever he desires as this goes against the freedom of others, resulting in endless disagreements and disputes that could lead to the extinction of the society.

For this reason, rules have to be established to limit this freedom and organise the relations among individuals to enable all members of society to live in peace and harmony, and indeed prepare the society for peace and its continued existence.

The tolerant Islamic Shari’ah was revealed by Allah to His Prophet Muhammad (Peace be upon him) and the latter taught it to people. Indeed, this Shari’ah is complete. The Shari’ah covers all fields of life and all possible relations between people; i.e., between the person and his Lord, between the person and other people, between the person and the group, or between the group and other groups. Islam is a religion that governs all aspects of life.

The Islamic Shari’ah is valid for all times and all places. It never fails to address the people’s needs or their new affairs. The Islamic rulings are from Allah to govern man’s conduct until the Day of Judgement. Its punishment or rewards are to be applied in this worldly life and in the Hereafter.

The Shari’ah promotes the well-being of human society and wards off destructive tendencies of its members. Allah teaches us that the objective of the Shari’ah is to bring only well-being (good) to humanity living under its rule. The retributive punishments (Hudud) are to discipline, purify and for treatment, and not for revenge or quenching anger. These are gifts from Allah to His Servants. These Hudud also are for deterring others from falling in such bad deeds. They prevent the spread of evil and perversion on earth.

For this reason, the punishment of whoever intentionally takes the life of a person, is to have his own life taken when not forgiven by the closest relatives of the person he killed. This punishment will inhibit others from committing such act and will satisfy the relatives of the killed person. If the murderer is not killed according to the Shari’ah, the relatives of the murdered might avenge their death and more killings will undoubtedly follow, giving way to much destruction that could be avoided by applying the Shari’ah. Allah has made clear that the wisdom behind killing the killer who premeditated his act is to enable the society to live in harmony. Allah Almighty Says:

“And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.” [Qur’an, 2: 179]

Perhaps, whoever thinks of killing and knows that he will be killed will undoubtedly think twice before committing such an abominable act and might not carry it out.

Failure in applying the rulings of Allah contributes to a great number of killings and other crimes in many societies, because they do not inflict on the criminal the punishment he deserves. Instead, they only jail him for civil reasons and pity him, and leave the victim who has lost his life without pitying him, his life or children who have lost their support in this life. They did not have pity on the society, which has become a dangerous place to live in. Everyone is in fear of his life because of these ruthless killers who do not think about the consequences of their acts or concern for their own lives as they are mindless and foolish.

Islamic law prescribes the death penalty for four crimes: murder, highway robbery involving homicide (what we would call “felony murder”), adultery by married people, and apostasy from Islam. Far from being a bloodthirsty code, the Shari’ah permits capital punishment but recommends clemency, either by payment of blood-money or forgiveness. The choice of punishment rests with the victim or his survivors, retribution being considered a personal right (although the requirements of modern life have diminished the ability of private individuals to exact penalties). The individual may, at will, waive his right to punish the culprit via the right of retaliation, mercy being deemed highly meritorious in the eyes of Allah.

Murder cases should be taken to court. The issue of killing someone must be referred to an Islamic court to study all its details, as it is more appropriate that a court looks into such matters.

May Allah continue to console the family of late Hanifah. May He, the Most High, place her under the care of Prophet Ibrahim (AS). May Allah continue to expose all the evildoers in our societies, and may He continue to protect us with his divine protection, ameen.

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.

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Opinion

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

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DIG Mohammed Usaini Gumel (Rtd.)

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

These measures reflect widely accepted international standards for democratic policing.

 

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

 

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

 

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

 

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

 

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

 

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

 

DIG Mohammed Usaini Gumel (Rtd.). 

 

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Opinion

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

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By Jamilu Uba Adamu

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

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

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

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

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

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

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

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

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

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

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

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

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

He can be reached via jameelubaadamu@yahoo.com.

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Opinion

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

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

 

By Lamara Garba

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

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