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[Friday Sermon] Alleviating The Poverty And Hunger Through Zakat And Helping The Poor

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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 our beloved Prophet Muhammad (Peace be upon him) is His Servant and Messenger. As for what’s after:

Dear brothers and sisters! Know that, one of the most widespread and dangerous problems faced by humanity today is that of poverty, hunger and starvation. There is nothing more horrifying than the realisation that as we live our happy lives, millions of our fellow human beings live in hunger and face starvation. The majority of the world population today lives in poverty. It is clear that the world system we have set up today is unjust and inhumane.

One of the great reforms that the Prophet Muhammad (Peace be upon him) brought was the rights and treatment of the poor, needy, less privilege and the widow. Prior to the advent of Islam (in Jahiliyyah), the pagan Arabs used to disregard the poor, they would look down on them, and could care less about them; the poor people were basically an insignificant portion of society that did not matter. However so, with the Prophet Muhammad (Peace be upon him) all that changed, the Muslims were obliged to look after the poor, and were required to spend of their wealth to help the poor out. For instance the Prophet Muhammad (Peace be upon him) taught the following:

“Narrated Abu Hurairah (may Allah be pleased with him): Allah’s Messenger (Peace be upon him) said, “Allah said, ‘O son of Adam! Spend, and I shall spend on you.” [Al-Bukhari]

Respected servants of Allah! The basic meaning of this Prophetic Hadith was that Muslims should spend from their wealth in giving charity to the poor. This teaching of the Prophet (Peace be upon him), to spend and to give in charity, was a very common message that he would often give as we read in another Hadith:

“Narrated Haritha Bin Wahab (may Allah be pleased with him): I heard the Prophet (Peace be upon him) saying, “O people! Give in charity as a time will come upon you when a person will wander about with his object of charity and will not find anybody to accept it, and one (who will be requested to take it) will say, “If you had brought it yesterday, I would have taken it, but today I am not in need of it.”” [Al-Bukhari]

As mentioned earlier, the poor people of the time were completely disregarded, especially by the elite of society, those at the top of society, the very wealthy, did not care at all for the poor people, and they would look down on them. So what did the Prophet Muhammad (Peace be upon him) say in this regard? The Prophet Muhammad (Peace be upon him) specifically commanded the wealthy people to give in charity and gave a very dire warning to them if they didn’t do so:

“Narrated Abu Hurairah (may Allah be pleased with him): Allah’s Messenger (Peace be upon him) said: “Whoever is made wealthy by Allah and does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure.’” [Al-Bukhari]

So the above Hadith was a warning to the wealthy people of the consequences of not looking after the poor and giving in charity. The Prophet Muhammad (Peace be upon him) also taught the following about wealthy people giving in charity:

“Narrated Abu Hurairah (may Allah be pleased with him): The Prophet (Peace be upon him) said: “The best charity is that which is practiced by a wealthy person. And start giving first to your dependents.” [Al-Bukhari]

In a longer version of this Hadith we read:

“Narrated Hakim Bin Hizam (may Allah be pleased with him): The Prophet (Peace be upon him) said: “The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient.” [Al-Bukhari]

So the Prophet Muhammad (Peace be upon him) taught the best of charity is the one given by those who are rich, the wealthy people. The reason for this was because the Prophet wanted to give a very strong incentive for the rich to start giving in charity, something they didn’t really care about before. As well as this it was also to show the great reform of society, that now, the rich of society are giving for the poor, unlike before, when they could care less about the poor precisely because they were rich.

We also read in another Hadith, what the Prophet Muhammad (Peace be upon him) would do when he encountered poor people:

“Narrated Abu Burdah Bin Abu Musa (may Allah be pleased with him): That his father said, “Whenever a beggar came to Allah’s Messenger (Peace be upon him) or he was asked for something, he (Peace be upon him) used to say (to his companions), “Help and recommend him and you will receive the reward for it; and Allah will bring about what He will through His Prophet’s tongue.” [Al-Bukhari]

So whenever the Prophet Muhammad (Peace be upon him) would encounter with a poor person, he would tell his companions to help and give for that person, and they would be rewarded for it. The Prophet would not simply ignore them and let them be, as would have been the custom of the time, rather he gave advise and teaching to his companions to help these people.

And in another Hadith we also read the following;

“Narrated Abu Hurairah (may Allah be pleased with him): The Prophet (Peace be upon him) said: “The one who looks after a widow or a poor person is like a Mujahid (warrior) who fights for Allah’s Cause, or like him who performs prayers all the night and fasts all the day.” [Al-Bukhari]

So the Prophet Muhammad (Peace be upon him) compared the one who looks after a poor person, with the one who fights in the cause of Allah Almighty. As everyone knows, the one who fights in the cause of Allah has a very high place and status in Islam, it is one of the highest honours one can have, yet the Prophet Muhammad (Peace be upon him) explicitly states that a person who looks after a poor person is like the one who fights in the cause of Allah Almighty. Thus one can see the very high value and importance Islam attaches to helping and looking after the poor. This teaching is a major incentive and motivation for the people to take care, and to look after the poor.

Indeed what a great reform the Prophet Muhammad (Peace be upon him)) brought! Now if all of us around the world could follow these teachings in regards to the poor people, then this would be a much better place!

Dear brothers and sisters! The religion of Islam is the complete code of life. Islam teaches us to treat all mankind with love, respect, and honour as Almighty Allah commanded us to do so. As mentioned earlier, one of the most widespread problems is poverty, hunger, and starvation that most of the human beings facing in these days. Allah Almighty loves those who help poor and needy people for getting His pleasure. Allah Almighty says in the Noble Qur’an:

“And in their wealth is a recognised right. For the (needy) who asks and the one who is deprived.” [Qur’an, 70:24-25]

Helping poor and needy by giving charity is considered as one of the virtuous acts in Islam. Religion of Islam warns those who cloak and save their wealth and don’t spend for the cause of Allah or in His way. Allah says in the Qur’an for these people:

“It is not (only) righteousness that you turn your faces towards East or West (in Prayer). But the righteousness is to believe in Allah and the Last Day, and the Angels, and the Book, and the Prophets, and to give of your wealth out of love for Him, to your kin and orphans and the needy and the wayfarer and those who ask, and for the ransom of slaves…” [Qur’an, 2:177]

Our beloved Prophet Muhammad (Peace be upon him) brought the rights and treatment of the poor which was the greatest reform in the society. Muslims are obliged to look after the poor and needy people, and required to spend of their wealth to help the poor out for the sake of Allah Almighty.

Almighty Allah will punish those on the Judgment Day who accumulate their wealth without giving the due right to the poor and needy people. Allah Almighty says in the Noble Qur’an:

“And those who hoard up gold and silver and do not spend in the Path of Allah then warn them of the painful torment.” [Qur’an, 9:34]

Respected brothers and sisters! In order to eliminate poverty from the society, Islam imposes the structure of Zakat. Allah Almighty commanded us to treat the resulting problems stemming from poverty such as theft, murder, kidnapping, terrorism and attacking people and taking their property unjustly by eliminating poverty from the society. Moreover, helping poor and needy people through charity revives the mutual social welfare and support among members of the society.

Imam As-Sakhawi said:

“Easing other people’s grief is one of the most beneficial good acts with Allah.”

Lastly, I urge all of you to remember the whole Ummah in your precious Du’as, especially in this blessed month of Ramadan.

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, Ramadan 14, 1443 A.H. (April 15, 2022).

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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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