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[Friday sermon] International Women’s Day?

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By Imam Murtadha Gusau

 

In the name of Allah, the Most Merciful, the Bestower of Mercy

All praise is for Allah, we praise Him, we seek His help, we ask for His forgiveness, and we seek refuge with Allah from the evils of our own souls and the wickedness of our actions, whoever Allah guides, there is none that can lead him astray, and whoever Allah allows to go astray, there is none that can lead him to the right path.

I testify and bare witness that there is no deity worthy of worship in truth but Allah, alone, without any partners. And I testify and bare witness that Muhammad (Peace be upon him) is His Servant and Messenger. As for what’s after:

Dear brothers and sisters! The international day of women is a celebration which was invented to commemorate the movement of women’s rights. It was first celebrated on the 8th March 1910. Before that the European women where humiliated and disrespected when Islam came to uplift them and give them a high status more than 1400 years ago. Unfortunately, some of our dear sisters who perhaps do not know the importance Islam gave them are seduced by this celebration and take part in this. So what does Islam say about this festival?

Respected servants of Allah! To answer this question, I will use some speech and verdict of our late Shaykh Muhammad Ibn Salih Ibn Uthaimin (may Allah have mercy on him) about celebrating Mother’s Day. He says:

“All celebrations which differ from the Eids prescribed in Islam are innovated festivals which were not known at the time of the righteous predecessors (the Salaf). They may also have come from the non-Muslims, in which case as well as being an innovation (bid’ah) they are also an imitation of the nonbelievers. The festivals which are prescribed in Islam are well known to the Muslims: they are Eid al-Fitr and Eid al-Adha, and the weekly “Eid” of Jumu’ah. There is no other festival in Islam apart from these three. All the festivals that have been invented apart from these are to be rejected because they are innovations and are false according to the laws of Allah, because the Prophet (Peace be upon him) said:

“Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

Meaning: It will be thrown back at him and will not be accepted by Allah Almighty.

According to another version:

“Whoever does any deed that is not part of this matter of ours will have it rejected.”

Once this is clear, then it is not permissible to show any of the signs of festivity on the celebration mentioned, namely International Women’s Day and Mother’s Day. It is not permissible to show joy and happiness, or to offer gifts, and so on.

The Muslim should feel proud of his religion and adhere to the limits set by Allah and His Messenger (Peace be upon him) in this religion, which Allah has chosen for His servants, and he should not add anything or take anything away. What the Muslim should also do is not to follow every new idea that comes along, rather his character should be in accordance with the Shari’ah of Allah so that he will be a leader and example, not a follower, because the Shari’ah of Allah – praise be to Allah – is complete in all ways as Allah Almighty says:

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.”

A women’s or mother’s right wallahi is greater than having just one day in the year to be honoured, rather the mother’s right over her children is that they should take care of her and obey her, so long as it does not involve disobedience towards Allah, at all times and in all places.” [Majmu’ Fatawa of Shaykh Ibn Uthaimin, vol. 2, page 301]

The Prophet (Peace be upon him) said:

“The worst of matters are those which are newly-invented (in religion), and every innovation is a going-astray.” [Narrated by Muslim and al-Nasa’i]

Al-Nasa’i’s report adds the words:

“And every going astray will be in the Fire.”

Moreover, this innovation has come to us from societies in which bad and evil manners are shown to women. So they think that honouring their women folk for one day will erase their evil treatment towards her during the rest of the year. But we Muslims have been commanded to honour our mothers, sisters, wives and daughters. Honouring one’s mother or wife does not come to an end even when she dies, for she is honoured in life and in death. That is done by offering the funeral prayer for her, praying for forgiveness for her and honouring her family and friends. Let us adhere to this great religion and follow its etiquettes and rulings, for in it is sufficient guidance and mercy. Abdullah Ibn Umar said:

“The Prophet (Peace be upon him) said: “Whoever imitates a people is one of them.” [Reported by Abu Dawud]

Shaykhul Islam Ibn Taimiyyah (may Allah have mercy on him) said:

“This at the very least indicates that it is haram (prohibited) to imitate them, although the apparent meaning is that the one who imitates them is a kafir (nonbeliever).” [Iqtida Siratal-Mustaqim]

We are therefore forbidden to imitate the non Muslims and we must differ from them in every and any way possible. We do not take anything from their ways especially in Aqidah (belief), Ibadah (acts of worship) and Eid (celebrations).

This is about the actual Islamic ruling about this. Even the reality of the matter tell us there are no benefits in taking part in this, especially in the African context where we see women falling into sins towards their husbands. Just for one day, some of our sisters and mothers would force their husbands to clean the house, go to the market and cook, claiming they have been doing that throughout the year. We ask them, are you also willing to do your husband’s job for one day? They will make problems and disrespect their husbands because they want the uniform of the festival, some of them go to extreme until we heard of women applying glue to their private parts so that their husband won’t have intimate relations with them. And Allah’s help is sought.

It may also be that the man himself doesn’t know and recognise the rights that his women folk has on him and maybe this is the reason his female relative make it a big deal to celebrate this. Allah the Most High said:

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.”

The Messenger of Allah (Peace be upon him) said:

“The best of you are those who are the best to their wives, and I am the best of you to my wives.” [Reported by at-Tirmidhi and Ibn Majah]

In another Hadith He said:

“You never spend anything but you will be rewarded for it, even the morsel of food that you lift to your wife’s mouth.” [Reported by al-Bukhari and Muslim]

Aisha, the wife of the Prophet Muhammad, was asked:

“What did the Prophet use to do in his house?” She replied, “He used to keep himself busy serving his family and when it was the time for prayer he would go for it.” [Reported by Al Bukhari]

Respected brothers and sisters! Islamic Shari’ah honours women and raises them to a lofty status, with the aim of protecting them and preserving their dignity. Thus, a woman’s guardian or husband is obligated to provide for her, support her, answer to her needs and live honourably with her. Allah Almighty states:

“…and live with them honourably.”

It has been also confirmed that the Prophet (Peace be upon him) stated that:

“The best of you is the best to his family and I am the best to my family.”

Moreover, Islam grants a woman all the appropriate rights and legal responsibilities. Allah the Most High states:

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) according to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.”

In addition, a woman is obligated to carry out the same acts of Ibadah (worship) and commands that men are, such as Taharah (ceremonial purification), Salah (Prayer), Zakah (obligatory charity), Sawm (Fasting), Hajj and many other forms of worship.

However, Shari’ah grants a woman half the share of man’s inheritance since she is not obligated to provide for herself, her household or her children, contrary to the man. Add to this that a man’s wealth is liable to reduction by means of entertaining guests, paying blood money, paying compensation and the like. In some cases, the testimonies of two women equal the testimony of one man, since women are more prone to forget than men due to their special nature.

They have the menses, they become pregnant, they give birth and raise children. All of these things can affect a woman’s ability to remember accurately. That is why, evidence from Shari’ah makes it necessary for two woman to bear witness together to be sure. On the other hand, there are some issues that are solely related to women when it is enough for one woman to testify, such as cases of suckling, marital problems and the like.

Furthermore, women and men are rewarded equally for their belief (Iman) and righteous deeds, in enjoying the life of this world, and in being recompensed greatly in the Hereafter. Allah Almighty states:

“Whoever works righteousness – whether male or female – while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).”

This proves that women have rights and duties just as men have rights and duties. Some matters suit men better and that is why Allah charges men with them, while other matters suit women better and that is why Allah charges women with them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

In conclusion, although many other things can be mentioned, I advice our sisters to learn about the rights their Lord, Allah Almighty and their Prophet have given them and to let then non Muslims women waste their time and energy for something they would have if they came to Islam.

My dear sister, may Allah bless you and grant you success, wallahi Allah has elevated you and you do not need one day out of the year to feel important, you are a gem and your value is unestimated.

As for you my brother, then educate yourself about the rights your women folk have on you and help them to fight and remove these chains the non Muslims are trying to put on them, do this through giving them their due rights, by showing them you love and care for them, by showing them they are important and valued every day of the year.

May Allah Almighty rectify the Muslims and make them proud and pleased with what Allah and his Messenger legislated for them is all aspects of live.

Allah surely knows best and he is the Lords of the universe and May his peace and blessing be on his Messenger, his family, his companions and those who follow them.

I ask Allah, the Most High to grant us success and enable us to be correct in what we say and write, ameen.

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, Sha’aban 8, 1443 A.H. (March 11, 2022).

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Opinion

One Year Without Baba: A Son’s Tribute to Alhaji Yusuf Hassan

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Alhaji Yusuf Hassan

 

Hashim Yusuf Hassan

 

It is strange how the world keeps turning. The sun still rises, the seasons still change, and people continue to go about their daily lives. But there is now a quiet space in my world, a silence where your voice used to be. It is a silence that has taught me more about love and loss than words could ever express.

I still find myself reaching for my phone to tell you something, seek your advice or simply hear you say, “Don’t worry, it’ll be alright.” I still see you in the most unexpected places—in a particular shade of blue in the sky or in the way someone leans back in their chair. For a fleeting moment, it feels as though you are still here. Then the moment passes, and the ache reminds me that you are no longer with us.

But here is the truth I am learning to live with: you are not truly gone. You are woven into the very fabric of who I am. I am the person I am today because of the lessons you taught me, not just through your words but also through the way you lived. You taught me what quiet strength looks like. You taught me that integrity means doing the right thing, even when no one is watching. You taught me how to be strong, but, more importantly, you taught me how to be kind.

When I look in the mirror, I see your eyes. When I hear my own laughter, I sometimes hear yours. When I stand up for something I believe in, I feel your hand on my shoulder. You remain the compass that guides me and the voice in my head that says, “You can do this.” You are the reason I know what it feels like to be truly and unconditionally loved.

I will not pretend that I have no regrets. I wish I had called you more often. I wish I had listened more. I wish I had told you “I love you” one more time, or a thousand more times. I wish you could see all that I have accomplished and the person I have become. But I choose to believe that, somehow, you know. I choose to believe that you are proud of me.

Grief, I have learned, is simply love with nowhere to go. And my love for you is an ocean. Now that you are gone, it has nowhere to land, so it washes over me, sometimes in gentle waves and sometimes in a tide that threatens to pull me under. It is the price of having loved you so deeply, and it is a price I would gladly pay a million times over.

Thank you, Baba, for everything, for the laughter, the lessons, the protection and the love. You were my first hero, my protector and my safe place. Even now, you remain my anchor.

I miss you more than words can ever express. I will carry you with me in every step I take, in every choice I make, and in every moment of joy and sorrow. I will strive to live a life that would make you proud. I promise.

Allah Ubangiji Ya yi maka rahama.

Your son, forever and always.

Hashim Yusuf Hassan. 

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Opinion

Kano Environment Ministry: The Reforms We Began and the Legacy We Leave

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By Dr Dahir M. Hashim

Outgoing Commissioner for Environment and Climate Change and Commissioner for Water Resources, Kano State.

 

Looking back on my time at the Kano State Ministry of Environment and Climate Change, one of the achievements I value most is the growing recognition of environmental protection as a shared responsibility and a critical component of public health, community wellbeing, livelihoods and the future of our state.

 

Over time, environmental issues became more prominent in public discourse, with more residents participating in government programmes, supporting interventions and demanding accountability. This growing public engagement remains one of the most rewarding aspects of our work.

 

For this, I am deeply grateful to the people of Kano State.

 

My journey at the ministry began on January 6, 2025, when His Excellency, Governor Abba Kabir Yusuf, entrusted me with the responsibility of leading the Ministry of Environment and Climate Change.

 

I assumed office at a time when the sector faced significant challenges. Public facilities had deteriorated, existing policies required updating, enforcement mechanisms were weak, and frontline workers were owed outstanding payments. However, the governor recognised the enormous potential of the ministry and provided the political backing and institutional support needed to begin the process of rebuilding it.

 

Rebuilding environmental infrastructure

 

One of the areas where we recorded significant progress was the restoration of government-owned tree nurseries. Eight previously non-functional facilities were fully rehabilitated, restoring the state’s capacity to produce seedlings locally and sustainably.

 

Building on the administration’s three-million-tree planting programme in 2024, the initiative expanded to five million seedlings in 2025 and ten million in 2026. Significantly, all the seedlings were raised in government-owned nurseries.

 

Beyond the impressive numbers, the achievement represented the revival of public infrastructure and the restoration of the state’s capacity to sustain its environmental programmes without depending entirely on external sources of seedlings.

 

We also prioritised the restoration of the Kano State Pollution Control Laboratory. The facility was renovated, equipped and recommissioned, providing the state with renewed scientific capacity to test and monitor pollution, generate environmental data and strengthen regulatory enforcement.

 

To consolidate these efforts, we operationalised the Environmental Pollution Control Law and developed the Environmental Pollution and Waste Control Regulations, providing a stronger legal and institutional framework for environmental protection.

 

Improving waste management and flood control

At the Refuse Management and Sanitation Board (REMASAB), we introduced reforms aimed at improving the coordination of waste collection, evacuation and disposal. These interventions made waste management operations more organised and responsive, supporting the evacuation of approximately one million metric tonnes of waste.

 

We also restored the Dorayi Compost Plant to operation, reviving its capacity to convert organic waste into useful compost. Beyond addressing waste disposal challenges, the facility offers opportunities for investment, employment and the development of a circular economy.

 

Recognising the recurring threat of flooding in several communities, we undertook drainage construction, clearance and erosion-control interventions across flood-prone areas.

 

The stormwater harvesting intervention in Toranke and the development of the Kano State Drainage Master Plan were particularly important components of our broader strategy to strengthen flood management and move towards more sustainable urban drainage planning.

 

Our approach was not limited to responding to immediate environmental challenges. We also sought to establish a framework for long-term resilience and better management of the state’s environmental resources.

 

Restoring public parks and recreational spaces

Another area of progress was the rehabilitation of public parks and recreational facilities.

 

We restored four public parks, with additional facilities undergoing similar interventions. Parks that had suffered years of neglect were given new management arrangements and clearer maintenance responsibilities.

 

These interventions were designed to restore public spaces where families could relax, children could play and residents could enjoy a healthier urban environment.

 

The reforms also produced encouraging financial results, with the combined annual revenue generated by the parks increasing from approximately ₦5 million to ₦90 million.

 

This demonstrated that properly managed public recreational facilities can serve both social and economic purposes while contributing to the state’s revenue base.

 

Building a stronger policy and climate governance framework

Perhaps one of the most important aspects of our work was the effort to strengthen the policy and legislative foundations of environmental governance in Kano State.

 

During my tenure, we developed the Kano State Climate Change Policy, alongside its implementation plan and results framework. We also advanced the Climate Change Bill and undertook a review of the state’s Forestry Law, which had remained largely unchanged for more than five decades.

 

In addition, we developed the Climate Finance Reform Action and Implementation Plan and the Green Bond Framework to position Kano State to attract investment for environmental protection, climate adaptation and sustainable development.

 

These initiatives were intended to ensure that environmental governance would not depend solely on individual administrations or isolated interventions but would be supported by policies, laws and institutions capable of sustaining progress over time.

 

Kano State’s third-place finish in the 2026 Climate Governance Performance Ranking and the opportunity to present our work at COP30 in Belém, Brazil, were encouraging milestones.

 

They demonstrated the potential of consistent institutional support, strategic planning and collective action to improve the state’s standing in environmental and climate governance.

 

However, such recognition should not be viewed merely as an award or international exposure. It should serve as a reminder of the responsibility to sustain the reforms and deliver tangible benefits to the people.

 

Putting environmental workers at the centre of reforms

I have always believed that environmental reforms cannot succeed without the commitment and welfare of the people who implement them.

 

Street sweepers, sanitation workers, environmental inspectors and forest guards constitute the backbone of environmental management. Unfortunately, many of these frontline workers had experienced difficult working conditions and outstanding payment challenges.

 

With the support of Governor Yusuf, we cleared nine months of salary arrears owed to 2,369 verified street sweepers and doubled their stipends.

 

We also re-engaged environmental inspectors and forest guards while doubling the stipends of 875 sanitation vanguards.

 

These interventions were not merely administrative decisions. They were an acknowledgement of the dignity of labour and the indispensable contribution of frontline workers to maintaining a clean, safe and healthy environment.

 

I remain grateful to these men and women whose daily sacrifices often go unnoticed but whose contributions are essential to the wellbeing of our communities.

 

A legacy of collective responsibility

As Governor Abba Kabir Yusuf restructures the ministries and appoints a new Commissioner for Environment and Climate Change, my overriding feeling is one of gratitude.

 

I am particularly grateful to His Excellency for the confidence he reposed in me, the opportunity to serve and the support he provided throughout my tenure. His willingness to listen to proposals and support difficult but necessary decisions made it possible for us to undertake many of the reforms highlighted in this account.

 

I also appreciate the staff of the ministry and its agencies, community leaders, development partners, civil society organisations, young volunteers, private-sector operators and residents who contributed to our work.

 

Their participation, constructive criticism, patience and cooperation helped shape our interventions and improve their implementation.

 

I must emphasise that these achievements are not the accomplishment of one individual. They are the product of collective effort, institutional commitment and the contributions of many people who believed that Kano deserved a cleaner, greener and more environmentally sustainable future.

 

To the incoming Honourable Commissioner, I extend my congratulations and wish you success in this important responsibility. I also assure you of my willingness to offer any necessary support to sustain the progress already made and advance the environmental agenda of our dear state.

 

Public service is ultimately about the people and the institutions we build to serve them. Positions may change, and responsibilities may be transferred, but the obligation to contribute to society remains.

 

Serving Kano State as Commissioner for Environment and Climate Change has been a profound privilege. I leave with gratitude for the opportunity, satisfaction in the progress recorded and the hope that the foundations we have laid will continue to support a cleaner, greener and more resilient Kano.

 

Thank you, Kano State, for the trust and support.

 

Dr Dahir M. Hashim is the Commissioner for Water Resources and outgoing Commissioner for Environment and Climate Change, Kano State.

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Opinion

Election-Era Extravagance: Why Nigeria Must Reject the Latest Debt Plan

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Dr Saleh Adamu Kwaru

 

Adding a staggering $20.52 billion and €1.05 billion to Nigeria’s debt burden is more than an economic miscalculation; it is a source of heartbreak for a nation already brought to its knees. At a time when millions of citizens are struggling to afford a single meal, grappling with historic inflation and watching their futures slip away, the government’s response appears to be to pile yet another mountain of debt on the country. This raises a painful question for every suffering Nigerian: When will our leaders finally acknowledge the pain their decisions inflict, and when will the bleeding stop?

 

The timing of this massive loan request is particularly troubling. Seeking to secure huge foreign loans on the eve of intense political activity and election seasons, when public anxiety is high and attention is divided, risks depriving citizens of the robust accountability the country deserves. Rather than looking inward, exercising fiscal discipline and improving public revenue management, the government appears to be rushing to mortgage the nation’s collective future. It feels less like responsible governance and more like a desperate attempt to lock in liabilities before the public can challenge them.

 

Nigeria’s national debt profile is already a ticking time bomb, placing enormous pressure on every sector of society. Every additional dollar borrowed increases the country’s financial obligations and diverts revenue that could otherwise support schools, equip hospitals and protect vulnerable citizens. Adding more than $20 billion to this burden risks pushing the country closer to the brink of a debt crisis, threatening to leave future generations trapped in a cycle of economic dependence. How much more hardship can ordinary Nigerians endure before the consequences of unsustainable borrowing become overwhelming?

 

We are repeatedly offered the same promises that these loans will transform electricity, roads, healthcare and education. But good intentions without transparency and accountability are not enough. Where is the visible evidence that previous loans have translated into better living conditions for ordinary Nigerians? Instead of seeing the promised improvements, many citizens continue to grapple with rising poverty while the country’s debt burden grows. When projects fail to generate sufficient economic returns to justify their costs, the burden ultimately falls on ordinary citizens through higher taxes, deteriorating public services and deeper economic hardship.

 

Before anyone commits future generations to repaying billions of dollars in new loans, the government must look Nigerians in the eye and explain how existing public resources are being managed. Why does borrowing appear to be the easiest option while systemic corruption and inefficiencies in public spending remain major concerns? Nigerians are exhausted by a system that leaves them bearing the consequences of decisions over which they have little control.

 

The country does not need another mountain of debt built on promises alone. It needs leaders committed to transparency, fiscal discipline, prudent resource management and the welfare of the people they have sworn to serve. Any new borrowing must be justified by clear development objectives, independently verifiable benefits and a credible repayment plan.

 

Nigeria cannot borrow its way out of every economic challenge. The government must demonstrate that it has exhausted reasonable alternatives, established safeguards against waste and corruption, and put the public interest above political convenience. Without these assurances, further borrowing risks deepening the hardship Nigerians already face and transferring an even heavier burden to generations yet unborn.

Dr Saleh Adamu Kwaru, is former staff of Central Bank of Nigeria. 

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