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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

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

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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. 

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Opinion

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

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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. 

 

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Opinion

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

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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.

 

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