Opinion
[Friday Sermon] Ramadan: The Blessed Month, Month Of Forgiveness, Mercy And The Qur’an
By Imam Murtadha Gusau
In the name of Allah, the Most Gracious, the Most Merciful
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! Know that the fourth pillar among the pillars of Islam is fasting (It is called Siyam or Sawm in Arabic). And it is to fast throughout the month of Ramadan (the ninth month of the Islamic calendar). This is an act of worship that draws the Muslim closer to Allah, as the noble Qur’an stated:
“Fasting has been prescribed upon you as it was prescribed upon those who came before you so that you may attain piety.” [Qur’an, 2:183]
In this blessed month the Muslim pushes himself physically and spiritually in order to come closer to Allah. Muslim do good deeds in order to be forgiven by Allah Almighty, and the mercy of Allah will be shower on him.
Fasting and spirituality means that every Muslim should:
1. Focus on getting closer to Allah Almighty
2. Study and recite the Qur’an plentifully
3. Improve obedience to Allah
4. Give in charity, sadaqah etc
5. Pray the night prayers
6. Show kindness and generosity
7. Seek forgiveness for sins
Fasting as a physical activity means:
1. That a Muslim has no food or drink from dawn till sunset
2. No sexual relations from dawn till sunset
3. No immoral behaviour such as lying, deception, rumour-mongering, backbiting, and other sins. This he endeavours to avoid throughout his life.
In Muslim countries or communities, life continues as normal but cafes, restaurants and work-place canteens close during the day because no one is eating or drinking. A Muslim takes a pre-dawn meal (Suhur) as the Prophet Muhammad (Peace be upon him) commanded before the morning prayer. Throughout this month people spend more time in reading the Qur’an and remembering Allah with words of praise and glorification (Zikr). Hundreds of millions of Muslims look forward to Ramadan each year.
At dusk (Sunset) everything changes. The Muslim begins by breaking the fast with some dates and water. He then prays the Maghrib prayer (after the sun has set), after which he returns to his family to share in a well-prepared meal. Even at this stage, a Muslim is commanded not to go to excess in filling his belly. The Muslims should eat food they love that is wholesome and in moderation. Within two hours the Muslim returns to the Mosque and prays the late prayer (Isha) followed by quite a lengthy night prayer (Tarawih) for which there is a huge reward from Allah. In non-Muslim countries for example like Britain withholding from food provides added challenges:
1. If Ramadan falls into the British summer, then the daylight hours are very long (16-18 hours)!
2. Most people around you are eating, drinking and snacking, so that may tempt a Muslim.
Respected servants of Allah! Fasting is not obligatory upon everyone. Some people are exempt, such as children under the age of puberty who have not yet reached adulthood. Adulthood is known by whichever of the following takes place first:
• Coarse hair in the private area.
• Sexual discharge due to desire.
• Reaching the age of fifteen.
For a woman there is an additional point:
• Onset of the menstrual cycle.
Children can be encouraged to fast, but not forced. Some adults are also exempt due to their particular situation:
• Travelers upon a journey.
• The sick who are likely to recover.
• Menstruating women.
• Postnatal bleeding women.
These people are allowed to miss days but must make them up later after Ramadan once they are able. There is yet another group who are exempt:
• Those permanently sick who are not expected to recover.
• The elderly who cannot fast due to their old age.
• Pregnant and breastfeeding women who fear for their babies if they were to fast.
These people must feed a poor person for each day missed since they are not expected to make up what they have missed.
Dear Muslims! Ramadan is known as the month of the Qur’an, because it was during this month that the Qur’an was first revealed, and continued to be revealed by Allah to the angel Gabriel who would bring verses to the Prophet (Peace be upon him) as and when events requiring guidance happened over the next twenty three years, until his death. Allah stated in the Qur’an:
“The month of Ramadan is that in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and a criterion between truth and falsehood. So whoever sights the new moon of the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days must be made up. Allah intends for you ease and does not intend for you hardship and wants for you to complete the period and to glorify Allah for that to which He has guided you; and perhaps you will be grateful.” [Qur’an, 2:185]
Alhamdulillah, this year’s Ramadan, many committed Muslims set themselves targets and really want to benefit in Ramadan and want to please Allah:
• They want piety – and fasting leads to piety and awareness of the Creator whom they serve.
• Many Muslims try to complete the Qur’an by reading it daily.
• Many attend the Mosque every night and pray the night prayer (Tarawih) behind the Imam. Women too are welcome to attend.
• Many want to change their lives for the better, so Ramadan gives them an ideal opportunity. They cease useless boyfriend/girlfriend relationships; they stop bad habits such as lying, stealing, backbiting, smoking, drinking, listening to music, watching movies and so on.
• A lot of Muslims fall short in their behaviour throughout the year, but they know that Ramadan is a month of forgiveness and mercy, so they obey Allah and the Prophet Muhammad (Peace be upon him) and do good deeds, with the desire to carry on after Ramadan in the same manner. They seek Allah’s Mercy and Forgiveness daily.
They try to understand the message of the Qur’an by sitting with knowledgeable teachers who will teach them from classical works thus avoiding misguided ideologies. Muslims must always protect themselves from being led to extremes and from falling into neglect of established religious practices.
In Ramadan, the Muslim communities become stronger, people show mercy to each other, by being kind and generous, especially to one’s parents, family and the poor.
Ramadan makes Muslims reflect upon the bounties of Allah such as life, happiness, security, food, drink, health, family, wealth and so on. When Muslims go hungry and thirsty, they begin to understand the plight of those who are poor and needy and so they give thanks to Allah for His kindness and grace upon them.
Muslims help those less fortunate than themselves. They feel sympathy for the poor, less privilege, widows, orphans and so they give in charity, thereby receiving more reward from Allah.
Ramadan teaches the Muslims self-control and reminds them that serving Allah must take priority over their own desires.
Devout Muslims exert themselves harder in prayer, recitation and glorification of Allah in the last ten nights of Ramadan because in these nights there is the “Night of Power, Majesty and Decree” (called Lailatul-Qadr) which is better than a thousand months of worship. The Muslims were taught by the Prophet Muhammad (Peace be upon him) to seek out the beginning of Ramadan by looking out for the new moon of the month. It is not correct to use pre-determined calculations for the beginning and end of Ramadan since that opposes the instruction of the Prophet. In fact he said:
“When you see it (the crescent moon) fast, and when you see it again cease fasting, and if there is cloud-cover then complete thirty days.”
Finally, our non-Muslims neighbours should know that Muslims worship only one God (Allah), the Lord of all creation – He is the God of Noah (Nuh), Abraham (Ibrahim), Moses (Musa), Jesus (Isa), Muhammad and all the Prophets (Peace be upon them all).
And Alhamdulillah, today Friday, 1st April 2022, is the 29th of Sha’aban 1443 AH and hence the first day to look for the crescent of Ramadan 1443 AH.
The National Moon Sighting Committee (NMSC) in Nigeria hereby requests the Muslims to kindly look for the Ramadan crescent and then forward to them your observations, whether positive or negative. In your report kindly indicate your full name, location (exact city) and approximate time of observation. It is suggested, if possible, to look for the crescent in a group with others.
Please, you share this reminder with friends and groups for wider publicity please.
Jazakumullah Khairan.
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 29, 1443 A.H. (April 01, 2022).
Isyaku Ibrahim
There is no doubt whenever you talk about Enyimba of Aba in Nigeria’s top flight who won the competition nine time, the next team that will come to your mind is Kano Pillars that lifted the trophy on four good occasions. But nowadays,it seems the Kano darling is losing its prestige, recognition and above all popularity in the local league.
This was as a result of lack of total commitment, determination, tenacity, patriotism,diligence and seriousness which the side was known for in the past.
To say the fact, the pyramid City lad was previously rated among the traditional teams in the top flight as they have established and tested players that would not disappoint their teeming fans no matter where they are playing.
It was based on this late Rashidi Yekini while watching the team at Adamasingba Stadium now Lekan Salami Stadium in Ibadan said if he was to play for a local team he would prefer to lace his boot for Kano Pillars ahead of others.
The reason he Said was simply due to excellent free flow football of the team but now it seems that has gone for bad.
When the club was established as early as 1990 among the objectives behind was to boost the name of the state through football and beside that win trophies with a view to competing favourably with others.
While those behind the idea should be commended to a large extent for their foresight in that respect in view of how the team is now a household name in the round leather game countrywide but there is the need for a collaborative effort with a view to normalising things in the ancient city side as the club has now stepped down from its aforementioned aims and objectives.
It is painful that the team’s main priority nowadays was not to lift the league as the case was previously but to survive relegation which was baseless,laughable and nothing to write home about considering their past experience particularly when they were based at Sabongari Stadium.
Definitely,this season is almost over as Remo Stars are as good as being crowned the winners of the event
The best option for Sai Masu Gida is to start early preparation for the upcoming season through putting their house in order aimed at restoring their winning culture as the teeming fans are tired of flimsy excuses on the reason behind their lack lustre performance year in year out.
Honestly, what they are basically hoping for is to see the club matches theory with practice through grabbing the trophy or at least earning one of the three continental tickets in the country.
optimistically this is achievable with the full support of Governor Abba Kabir Yusuf coupled with that of his laborious and submissive Deputy Comrade Aminu Abdulsalam, good management, superb technical crew and the support of ardent fans who are always with the side in either thick or thin.
Ibrahim is a Director Public Enlightenment at Kano State Ministry of Special Duties.
Prof. Ibrahim Bello-Kano (IBK)
Double Professor Uba Abdallah Adamu has angered many non-Kano people resident in Kano by his famous, widely circulated quip, an aphoristic description of Kano in which says the anyone tired of (living in) Kano is tired of life. Prof Adamu’s appraisal of Kano is based on a sound premise and a powerful emotional logic. Prof. Adamu’s comment has a powerful pedigree. On the arguments of the highly acclaimed French sociologist and space theorist, Henri Lefebre in “The Production of Space” (1974), it can be shown that Kano, especially the city and the metropolitan area, has three characteristics, typical of the greatest cities in the world since Antiquity:
1. It is a conceived space (an urban area, complete with a series of interlacing and interloping and interlocking urban designs since the 9th century). Kano was already a city and an urban space well before 1903. It’s one of the oldest urban areas in the Sudan.
2. It is a lived space, complete with the everyday experiences of its inhabitants and their emotional identification with it. Hence the many “quarters of the city”— from Alkantara, Alfindiki, Ayagi, to Mubi and Gwangwazo and beyond those.
3. Kano is also a practiced/practised space, with its inhabitants, visitors, and emigré population working to “practice up” the city in their daily lived experiences and within its urban and emotional spaces. That’s the truth of Prof. Abdallah Uba Adamu’s hyperbolic reference to Kano as a barometer of happiness or depression.
Prof Adamu is also correct in that most immigrants to the city never leave it, even if their last name may indicate other towns or cities. Already, Kano is one of the most truly cosmopolitan cities in Nigeria, surpassed only by New York, London, and Abidjan. In 1958, almost a decade before Lefebre’s book, the philosopher of science and urban studies, Gaston Bachelard published “The Poetics of Space” in which he argues that to live, or to choose to live, in a place, say the Kano metropolis, is already to enact an emotional act, and an existential event, in and for which Kano is already a resonant space of intimacy, or an intimate place of lived subjectivity. This is the case because one cannot live in Kano, even for a brief period, without (seeking to) creating a home, a nest, and an intimate space of “Kano beingness” or a Kano-based “being- in-the world”. That’s why Kano evokes and resonates with a strong emotional identification with it. When I was about 8 years old, I was told, on visiting the Dala Hill, that God had planned to create a holy city in Kano, but a dog urinated on the hallowed ground, and that’s how the divine plan was moved elsewhere. Of course, that story is clearly apocryphal, yet it shows how the Kano people are intensely proud of their places and spaces. So, Prof. Abdullah Uba Adamu’s hyperbolic and surreal description of Kano is essentially correct and pleasingly poignant. Many emigré groups are unhappy with his remarks, but if you live in a place, earn a living in it, or draw opportunities of all kinds from it, then you have got to love Kano, the most romantic of cities, a city full of dreams, aspirations, emotional highs and lows, and learn to identify with its fortunes. Kano, the city of gold and piety, recalcitrance and hope, modern politics and ideological contestations; the city of majestic royalty; the city of women and cars, as Shata once described it. Kano… the great Entreport. Kano, your name will endure through the ages. Cheers.
Ibrahim Bello-Kano (IBK) is a Professor of English at Bayero University, Kano.
By Huzaifa Dokaji
Kano is not a place you reduce to a headline or dismiss with a stereotype. It is a city with too many layers for that- too much memory, too many voices. This is the Kano of Muhammadu Rumfa, the ruler who gave it form and vision, and of Ibrahim Dabo, the scholar-king. The Kano of Kundila and Dangote, where wealth meets ingenuity.
It is the Kano the British once described as the ‘London of Africa,’ the Tripolitans praised as ‘a city like a thousand others’, each one magnificent—and its own people, knowing its complex social and ideological chemistry, named tumbin giwa, the intestine of an elephant: vast, winding, and full of hidden depths.
Kano has always carried many lives at once. It is the home of Shehu Tijjani Na Yan Mota and the sanctuary of Abdullahi dan Fodio when he felt the revolution had been betrayed. It is Madinar Mamman Shata and the home of Aminu Ala, the author of the philosophical Shahara and masterfully composed Bara a Kufai. This is the same Kano that made Dauda Kahutu Rara, the master of invective lyrics, and Rabiu Usman Baba, the Jagaban of Sha’irai.
Here, contradictions do not cancel each other, they coexist. It is the city of yan hakika and yan shari’a, of Izala and Tariqa, of Shaykh Rijiyar Lemo and of Shaykh Turi. It is the Kano where people will argue passionately about doctrine, then share tea afterward. Where silence and speech, mysticism and reform, are all part of the same long interesting yet boring conversation.
This is the Kano of the diplomatic Emir Ado Bayero and combatant Muhammad Sanusi II. Of Rabiu Kwankwaso, the red-cap-wearing jagora, and of the agreeable Ibrahim Shekarau. It is that same Kano of the incorruptible Malam Aminu Kano and Dollar-stuffing Ganduje. The cosmopolitan city of Sabo Wakilin Tauri and of the saintly Malam Ibrahim Natsugune.
If not Kano, then what other city could birth Barau Kwallon Shege, the bard of the profane, and welcome Shaykh Ibrahim Nyass, the towering saint of the mystics? Where else but Kano would you find Shaykh Nasiru Kabara- scholar and Sufi master- sharing the same cityscape with Rashida dan Daudu and all the remembered and forgotten Magajiyoyin Karuwai? This is the Kano of yan jagaliya and attajirai, of the sacred and the profane, the pulpit and the street. The Salga and of Sanya Olu and Ibedi streets. Kano has never pretended to be a city of one truth, its greatness lies in the multitude it carries.
So when people speak carelessly about Kano, they miss the point. Kano is not a relic. It is alive. It debates itself. It holds its tensions with pride. And like Adamu Adamu said, “the story of this enigmatic city is simple and straight backward – and , in the end one can only say Kano is Kano because Kano is Kano – and that’s all; for; it is its own reason for being.”
You don’t explain Kano. You respect it.
This was first published on Huzaifa Dokaji’s Facebook account.
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