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