Opinion
[Friday Sermon] Lailatul-Qadr, Zakatul-Fitr And I’itikaf
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! The Ibadah (worship) of I’itikaf is a practice that goes back to all those who spend time in seclusion to reflect and ponder over their purpose in life and who want to achieve a higher stage of spirituality. Through their contemplation and reflection on the purpose of their existence, many have offered new and unique perspectives to their fellow humans, and many have achieved higher spiritual status. It is a practice that prevails in all cultures and religions. It inspires a human being to withdraw from the regular hustle and bustle of the world, even from his own family, and focuses on issues that he or she deems significant for oneself and society. The length of seclusion depends on the social rhythm of life in each culture and religion.
Islam institutionalised i’itikaf in the month of fasting through the practice of our beloved Prophet Muhammad (Peace be upon him.) It is a communal obligation, and it means that if only one person observes it in a locality, it would be regarded as an obligation fulfilled on behalf of all. The fasting was declared obligatory for the ninth month of the Islamic lunar calendar in the second year of Prophet’s migration (Hijrah) to Madinah or in the fifteenth year of his Prophetic mission. Except for the first year of fasting, the Prophet is reported to have observed i’itikaf as long as he lived. After him, his wives continued performing i’itikaf in the mosque. He spent ten days in the middle of Ramadan in the mosque, but he advised his companions and followers to continue doing i’itikaf in the last ten days. He once observed i’itikaf for 20 days.
I’itikaf is performed by those who are fasting. Both men and women did their i’itikaf during the time of the Prophet (Peace be upon him). At Prophet’s mosque, special arrangements were made for women following this practice of the Prophet.
During the I’itikaf a person doing i’itikaf should spend the night only in the mosque where he/she is doing i’itikaf, except if the tent is in one of the courtyards of the mosque. If the mosque does not have toilet facilities then the person doing i’itikaf can go home to relieve.
The person who wants to have i’itikaf should enter the mosque before sunset with a clear intention. During his stay, his focus should not be his family, business, or work. However, he can delegate others to take care of these matters in his absence. If due to some unavoidable situation one has to abandon the i’itikaf for intended days, he or she has to complete it later. I’itikaf is an act of Ibadah (worship) and it must be performed with full sincerity and intensity. Imam Malik said:
“A person doing i’itikaf is not doing i’itikaf until he avoids what someone doing i’itikaf should avoid, namely, visiting the sick, praying over the dead, and entering houses, except to relieve himself.”
The best practice is to absorb oneself in prayers and recitation of the Qur’an, reflecting on its meaning and relevance in one’s life. The Prophet in addition to doing this would also use the opportunity to reflect on the condition of Muslims and would discuss strategies to improve the quality of spiritual and social life. There are four things that are proven from the practice of the Prophet (Peace be upon him) during i’itikaf:
1. Consuming less food.
2. Sleeping less number of hours.
3. Lesser engagement in conversation.
4. Lesser social interaction.
Instead, he would focus on the following four:
1. Prayers.
2. Qur’anic recitation of the passages that were revealed until then.
3. Deeper reflections on the divine guidance of the existence of life.
4. Quietly helping others observing the i’itikaf.
In fact, i’itikaf is once a lifetime opportunity to focus on one’s life and purpose in relation to the creator and His creation.
Respected servants of Allah! Zakatul-Fitr is also known as Sadaqatul-Fitr. The word Fitr means the same as Iftar which is breaking a fast. So, Zakatul-Fitr is the name given to charity which is distributed at the end of the fast of Ramadan. Zakatul-Fitr is the Wajib/obligatory or we can say it is a duty on every Muslim to pay Sadaqatul-Fitr before offering Eid prayer. However, it can be paid earlier than that to enable the poor to provide their needs for the Eid day. The main aim of Zakatul-Fitr is to provide the poor with their needs and make them happy on the blessed day of Eid-ul-Fitr.
The intention of paying Zakatul-Fitr is to bring happiness to the poor on the day of Eid. And to do that we may pay it a little in advance as much as this is necessary to make it on time to the poor. Zakatul-Fitr is a seasonal payment that has a special time-related objective that is why it must stick to this time frame. Sadaqatul-Fitr becomes obligatory from sunset on the last day of fasting and remains obligatory until the beginning of Salatul-Eid. Zakatul-Fitr is an obligation which is due to the free or slave Muslim, male or female, young or adult. A man who is the head of a family pays for himself and for whomever he shelters, unless they have enough money of their own, to give out Zakatul-Fitr in Ramadan.
A person has to be a Muslim to be required to pay/give and qualify to receive Zakatul-Fitr. It is stated in Hadith in these words:
“Prophet Muhammad (Peace be upon him) made it incumbent on all the slave or free Muslims, male or female, to pay one Sa’i of dates or barley as Zakatul-Fitr.” [Bukhari]
The significant role played by Zakat in the circulation of wealth within the Islamic society is also played by the Sadaqatul-Fitr. But in the case of Sadaqatul-Fitr, each individual is required to calculate how much charity is due from himself and his dependents and go into the community in order to find those who deserve such charity.
So, we can say that Sadaqatul-Fitr plays an important role in the development of the bonds of community. The rich are obliged to come in direct contact with the poor, and the poor are put in contact with the extremely poor which helps to build real bonds of brotherhood and love within the Islamic community. Ibn Abbas reported that:
“The Prophet (Peace be upon him) made Zakatul-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk (committed during Ramadan) and so that the poor may be fed. Whoever gives it before Salah will have it accepted as Zakat, while he who gives it after the Salah has given Sadaqat.” [Abu Dawud]
The amount of Zakat is the same for everyone regardless of their different income brackets. The minimum amount is one Sa’i of food, barley, grain or dried fruit for each member of the family. Paying Zakatul-Fitr is an act of worship, and all acts of worship are described through the Qur’an and Sunnah of Prophet Muhammad (Peace be upon him). May Allah accept our fasts and give us the strength to complete them in a better way by paying Zakatul-Fitr. Ameen!
Dear brothers and sisters! Many Muslims believe that 27th night of Ramadan is Lailatul Qadr, the Night of Power. But the scholars tell us that it could be any of the odd nights in the last 10 nights of Ramadan. And, Allah knows best.
We all feel a special excitement as we anticipate this great Night, and we should therefore reflect on the words of Surah 97 in the Noble Qur’an:
“We have indeed revealed this [Message] in the Night of Power. And what will explain to you what the Night of Power is? The Night of Power is better than a thousand Months. Therein come down the angels and the Spirit by Allah’s permission on every errand. Peace… this until the rise of Morning!”
What is so special about Lailatul Qadr? Why does The Qur’an describe it as “better than 1,000 months?” What if this night had never actually happened?
1,411 years ago (solar calendar), Lailatul Qadr was the night that changed history. It was the night that Angel Gabriel (Jibril AS), brought the first Words of Revelation, the very first verses of The Noble Qur’an to a man sitting in a cave on Jabal Nur, the Mountain of Light. That man, Muhammad Ibn Abdullah, became the Last Messenger and Educator of mankind, Khatimun Nabiyyin, “the Seal of the Prophets.” There would be no new Messenger, no new Prophet after him.
Just imagine! If there was no Lailatul Qadr, the Noble Qur’an would not have been revealed to us. And, if Muhammad had remained a mere man like those around him, then Prophet Isa (Jesus), would have been the last Prophet. As we all know, Prophet Isa spoke Aramaic and we have no complete and accurate version of his message (the Injil) in Aramaic. The Gospels of the New Testament were written at least 40 years after Prophet Isa’s time. The Gospel writers never met him, never heard his words directly nor did they ever see his face. St Barnabas lived in the time of Prophet Isa. His Gospel clearly foretold the coming of Prophet Muhammad (Peace be upon him). However, The Gospel of Barnabas was excluded from the Bible’s New Testament.
From the earliest days of Christianity, controversies raged over the nature of Prophet Isa (Jesus). The idea of the Trinity (3 in 1) God the Father, God the Son and God the Holy Spirit, was only established at the Council of Nicea, 325 years after Jesus!
It was the Noble Qur’an that came down to us, to clarify these controversies over Prophet Isa (Jesus). As we all know, the Qur’an we have today is exactly the same as the one revealed to Prophet Muhammad (Peace be upon him) and it is the only Scripture that has remained intact to this day, since it was revealed. Allah is its Protector. Even if all the printed Qur’ans were destroyed, millions have already memorised it by heart, and new printed versions can easily be produced with every word in its proper place. This amazing book, Allah’s Sacred Word, The Noble Qur’an, is the real gift of Lailatul Qadr.
Let us consider the world scenario on the day before Lailatul Qadr. Imagine the day before, when the man Prophet Muhammad was still deep in meditation, alone in a cave on a mountain near Makkah. His city was a playground for the rich. Might was right. The poor were oppressed. The Arabs worshipped idols made of wood and stone. Women had few rights. Newborn girls were often buried alive. Arabia was so backward that the Persian and Roman Empires didn’t bother to invade. This land and these people weren’t even worth fighting over!
As the day passed into night, Prophet Muhammad (Peace be upon him) became aware of a strange presence in that cave. It was the Angel Gabriel (Jibril AS) in the form of a man. Angel Jibril grabbed him and held him in an ever tightening embrace. Angel Jibril commanded him, repeatedly, to “READ!” Prophet Muhammad was terrified, and he kept saying “I cannot read!” But Angel Jibril persisted, squeezing the breath out of him until Prophet Muhammad almost lost consciousness. Then, slowly and painfully these majestic words emerged from his blessed lips:
“In the Name of Allah, Most Gracious, Most Merciful. Read, in the Name of your Lord (and Educator}, who created! Created human beings out of a mere clot of congealed blood. Read, and your Lord is most Bountiful. He who taught the use of the Pen. Taught mankind that which he knew not!”
Outside the Christian and Jewish worlds, the Arabs were Pagans, praying to idols of their own making. They had desecrated the Ka’abah with 360 idols, almost one for each day of the year. Arabia was in a hopeless state, and it seemed, doomed to a dismal fate. Then literally and metaphorically, out of the darkness of the Cave, and in the Arab’s darkest hour, there appeared the first words of The Noble Qur’an, the first rays of light to dispel their spiritual darkness.
That same sacred light (Nur) that filled the Cave during Lailatul Qadr, that filled the heart of our dear Prophet Muhammad (Peace be upon him), has shone brightly down the ages, to fill our lives also. Year after year, for over 1,443 years, the light of Lailatul Qadr has brought hope and renewed faith, to a world that still finds itself stumbling around, trying to find its way, trying to find its soul in the spiritual darkness of our present times.
Respected brothers and sisters! We all take great care that our homes have adequate gas and electric power. It is also important that we do not neglect our spiritual power. Let us plug our hearts and souls in to Lailatul Qadr and let’s recharge our Iman (faith) batteries. The Muslim world today is once again in a sorry state. Now as ever, we need the Light, the Nur, of Lailatul Qadr, to help us find our way to Allah’s Ridwan, Allah’s Good Pleasure.
Let us spend our Night of Power, in Zikrullah, remembering Allah Almighty, and offering thanks to Him, for his countless blessings that we enjoy each moment of our lives. Let us passionately seek Allah’s help, Glorified and Exalted is He, to lift the burden of injustice and oppression from so many Muslim communities around the world. Let us beg Him to help us become the dynamic, disciplined and balanced community, the Ummatan wasatan, the Balanced People, and the Witness to the Nations, as described in the Noble Qur’an. Let us spend this historic night offering our most heartfelt pleas to our Lord and Educator, to help us become the model Muslims that our children and all future generations can love, respect and follow.
Lailatul Qadr, The Night of Power has energised history. The brilliant and irresistible light of Allah’s revelation illuminated the darkness of human ignorance. In the 7th Century, from an unlikely land of barren deserts and wandering Bedouin, Islam lit up the world. And despite many ups and downs, in communities large and small, Islam still lights up the darkness of human weakness, ignorance and evil today.
What can we learn from the history of Islam that will help us build a better future for our children and grandchildren?
We learn that wishful thinking doesn’t work.. Our laziness won’t solve problems. Unless we strive hard in the ‘greater jihad‘ to control our lower nafs, we are the loosers. We have to look inwardly into our hearts, take stock of ourselves and follow Allah’s advice, our conditions won’t change by themselves. In Surah Al-Ra’d, (13:11), we read:
“Truly, never will Allah change the condition of a people, until they change what is within themselves…”
Allah will not change our condition, until we make the effort to turn away from what displeases Him, and we must strive, sincerely, to seek His pleasure. If we seriously want our conditions to change for the better, we must willingly sacrifice our time and effort to serve others out of love and gratitude to Allah. We must face all our difficulties and problems positively, relying on Allah to accept our efforts and to deliver good results.
Remember that, Prophet Muhammad (Peace be upon him) started his Prophetic mission, as a minority of one. The challenge was enormous. Read his amazing life story. Family and friends later joined him. But he had to work hard, with sincerity, patience and perseverance, for his community to grow. He was determined, patient and persistent. He relied on Allah alone. In time, his Ummah grew in quantity and quality. By the end of his life he had unified a country of wild and warring tribes into a real brotherhood of believers.
Within few years, the effect of that first Lailatul Qadr was that it transformed the weak and troublesome Arab tribes into a nation of Supermen. As one writer described it:
“It was as if the desert sand of Arabia had turned into gunpowder, and when the fuse of Iman (faith) was lit, the Muslims became an unstoppable, irresistible force. They exploded out of the Arabia, north, south, east and west. Even the Roman and Persian empires could not resist them.
Dear brothers and sisters! That mystical and mysterious force that descends by the command of Allah Most High, during Lailatul Qadr, the Night of Power, has proven itself in history. Its clear evidence is there for all of us to see. It can change our lives, for the better, also.
Remember that it was during Ramadan that some of Islam’s noblest and greatest victories were achieved, for example, the Battle of Badr, the Conquest of Makkah, the Conquest of Spain, and the Defeat of Genghis Khan’s Mongols at Ain Jalut.
That same irresistible light hat guided our noble and illustrious predecessors can guide us also. The magic of Lailatul Qadr is none other than Allah’s guidance in the Noble Qur’an and the Prophetic Sunnah. All over the world, millions are using the last 10 days of Ramadan to find the blessing, the barakah, of this Noble Night. Let us therefore rededicate ourselves and re-align our priorities. Let us try hard to be full-time Muslims, not just Jumu’ah Muslims or Ramadan Muslims or Eid Muslims. Allah will never accept divided loyalties. Our hearts must serve Allah alone!
Dear servants of Allah! Why not let me, and you all here, make a commitment today, to serve Allah whole-heartedly, and to let our first love be our love for Allah. And for His sake alone, let us strive every moment of every day to purify and improve ourselves, in body, heart and soul.
Anything less than this will be unworthy of us who choose to call ourselves Muslims and Believers. Only when we have purified our hearts from greed, vanity, cowardice, envy and malice, and we have filled that space with a love of truth, justice, beauty, generosity and mercy, can we expect Allah to change our condition. Once we have won this Jihadun-nafs, this battle against our Lower Self, we can deserve, and deserve, the help and Mercy of Allah.
I pray that, during this historic time, in this blessed Month, on this Great Night of Power, when His angels are sent by His Command, that Allah Most Gracious will accept our commitment. May He also help us to purify our hearts, strengthen our faith, and enable us to meet every challenge, overcome every difficulty in our lives. May Allah allow us to serve Him in our work, in our leisure, in our study, in our business and professions and in our family life and social relations. And when the time comes for us finally to return to Him, may Allah admit us to the companionship of those whom He loves as His friends. Ameen.
Lastly, I urge all of you to remember the whole Ummah in your precious Du’as, especially in this blessed month and in the last 10 days 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 21, 1443 A.H. (April 22, 2022).
Ruqayyah Hamidu Muhammad PhD
The behind the scenes battle between the two prominent political figures of Kano state is affecting the political progress of the state and the entire northern region. The ongoing conflict in Kano State is more than a local issue; it is a matter of significant concern for the political progress and unity of the entire northern region of Nigeria. This rivalry has deep implications for governance, development, and regional solidarity. I am deeply shocked that we still have millions of sane individuals that support and encourage such attitude, let me open your eyes to the consequences of this battle, perhaps you see things differently and unite against it;
1. Undermining Governance in Kano State
Kano State, as a political and economic hub in Northern Nigeria, plays a pivotal role in the region’s progress. A divided leadership in Kano has severe consequences:
Distracted Leadership: Instead of focusing on policies and programs that benefit the people, resources and energy are being diverted toward political squabbles.
Delayed Development: Political instability creates a vacuum in decision-making, stalling critical infrastructure projects, economic initiatives, and social welfare programs.
Administrative Paralysis: Rivalries often lead to factionalism within government institutions, causing inefficiency and lack of coordination in service delivery.
2. Weakening Northern Political Unity
The northern region has traditionally relied on unity and consensus-building to maintain political influence in Nigeria. This rivalry is fracturing that cohesion and creating vacuums.
Factions and Divisions: The clash between the prominent political leaders polarizes supporters within Kano and across the north, creating camps that weaken the collective bargaining power of the region.
Loss of Regional Focus: Instead of collaborating to tackle shared issues such as insecurity, poverty, and youth unemployment, almajiranci, street begging, leaders are consumed by intra-party or inter-party conflicts.
3. Negative Perception of Northern Politics
These conflicts project a negative image of northern politics at the national and even international levels.
Leadership Crisis: Persistent fighting portrays northern leadership as disorganized and more interested in personal power than public welfare.
Reduced Influence: National political stakeholders may view the north as politically unstable, leading to reduced confidence in the region’s ability to present a united front.
Public Disillusionment: Ordinary citizens may lose faith in the political process, seeing it as a game of ego and personal ambition rather than a means to address societal challenges or issues
4. Impact on the Region’s Developmental Agenda
Kano’s position as a leader in commerce, culture, and population means its political health directly affects the broader northern region.
Economic Repercussions: Political unrest in Kano disrupts trade, investment, and business activities, which are critical for the northern economy.
Policy Inconsistency: Frequent political changes or standoffs can lead to abrupt shifts in policies, discouraging long-term development initiatives resulting in huge economics loses.
Stalled Regional Projects: Projects that require regional collaboration such as those in agriculture, education, and transportation may be delayed or abandoned due to lack of coordination.
5. Insecurity and Social Fragmentation
Political instability often exacerbates existing challenges, including insecurity:
Rise in Violence: Political feuds can trigger violent clashes between supporters, leading to loss of lives and property, further destabilizing the region.
Exploitation by Insurgents: Groups like Boko Haram and bandits exploit political disunity and weak governance to expand their influence in the region.
Ethno-Religious Tensions: The conflict may deepen existing ethno-religious divides, as politicians use identity-based rhetoric to mobilize support, leading to long-term social fragmentation.
6. Erosion of Political Ideals
One of the most damaging effects of this rivalry is the erosion of political ideals in the north:
Focus on Personal Agendas: The rivalry overshadows ideological debates and policy-driven leadership, reducing politics to a contest of personalities.
Youth Disenchantment: Young people in the north may become disillusioned with politics, seeing it as a tool for personal enrichment rather than societal progress.
Diminished Legacy: The contributions of Kano’s historical political leaders, who prioritized unity and development, are undermined by the current discord.
7. Spillover Effects Across the Northern Region
The instability in Kano has a ripple effect on the entire northern region’s politics and progress:
Divisive Influence: The rivalry may spill over into other states, encouraging similar conflicts among leaders who are aligned with either of the two factions.
Weakening of Political Alliances: Regional political blocs, such as those formed during elections, may lose their effectiveness due to infighting and loss of trust.
National Implications: The north’s reduced influence on the national stage could lead to diminished representation and marginalization in key decision-making processes.
Recommendations for Resolving the Conflict
To address the negative impacts of these conflicts and restore political progress, we need to come together as a people and implement the following;
Respected northern elders and traditional rulers (if we have any) should be encourage to come forward and mediate between these figures, emphasizing the importance of unity for the progress of Kano and the entire region. There is also need for civil societies members and the electorates to hold the leaders accountable, demanding and encouraging a focus on governance, collaboration on non-partisan issues such as insecurity, poverty alleviation, and youth empowerment rather than personal feuds. It is also high time that His excellency Governor Abba Kabir Yusuf activates the activities of the established council of elders, to promote dialogue and collective decision-making, which will eventually radiate within the entire northern region for a transformative Journey.
In conclusion, we need to shine our eyes and know that the rivalry between the prominent figures in Kano is more than a localized political battle. It is a threat to the northern region’s unity, development, and influence. Resolving this conflict should be given optimum and immediate priority and sustained efforts from stakeholders at all levels to refocus leadership on governance, regional collaboration, and addressing the pressing needs of the population than personal gain and ego.
Finally Allah says: “And hold firmly to the rope of Allah all together and do not become divided.. (Surah Al-Imran 3:103).
Ruqayyah Hamidu Muhammad PhD
Executive Director NASSDEV
Email: info@nassdev.ng
Tel: +234(0)8032014161
Saleh Adamu Kwaru, CNA, FCCSA (USA)
In the face of our challenges, we must recognize the immense potential that lies within the Northern Nigeria. A region brimming with untapped potentials is more than just a geographical expanse. It is a treasure trove of natural resources, a fertile ground for innovation, and a home to a vibrant and resourceful people.
From the vast agricultural lands of the Middle Belt to the mineral-rich deposits of the North-East, and the abundant natural resources of the North-West, our region possesses the essential raw materials needed to drive economic growth and prosperity. These diverse resources provide a strong foundation for various industries, offering opportunities for development and investment that can significantly enhance the region’s economic landscape.
A Shared Vision for the Future
Imagine a Northern Nigeria where every child, regardless of their background or location, has access to quality education. Where classrooms are equipped with modern learning tools, skilled teachers inspire young minds, and a strong emphasis is placed on STEM subjects to prepare our youth for the future. Picture a region where technology revolutionizes agriculture. Where farmers utilize innovative techniques such as precision farming and drone technology to increase yields, conserve water, and reduce reliance on harmful chemicals.
Imagine a region where agro-processing industries flourish, creating jobs and adding value to our agricultural products. Envision a Northern Nigeria where our abundant natural resources are managed sustainably for the benefit of present and future generations. Where renewable energy sources, such as solar and wind power, are harnessed to meet our energy needs. Where forests are protected, water resources are conserved, and biodiversity is preserved.
Mobilizing Our Strengths
We must harness the immense potential of our region by capitalizing on our greatest assets: our fertile land, our industrious people, and our rich cultural heritage. Through investing heavily in education, we can empower our youth to become the leaders, innovators, and entrepreneurs of tomorrow. Quality education will equip them with the knowledge and skills needed to drive economic growth and social progress.
For the region to attain sustainable development and equitable distribution of resources, we must foster a culture of integrity and accountability in leadership. Transparent governance, effective public service delivery, and the eradication of corruption are essential for building a prosperous and just society. Indeed, when we prioritize good governance, we can create an environment that attracts investment, encourages innovation, and empowers our people.
This transformation cannot happen in isolation. It requires the active participation of all stakeholders— the government, the private sector, civil society organizations, and the communities themselves. The government, through sound policies and effective implementation, can provide the necessary framework for economic growth and social progress. With investment huge in infrastructure, education, and healthcare, the government can create the conditions for businesses to thrive and individuals to prosper.
The private sector, with its resources and expertise, can drive economic growth and create jobs. Scale up investment in local businesses, promoting entrepreneurship, and adopting sustainable practices, the private sector can contribute to the overall development of the region. The civil society organizations play a crucial role in advocating for social justice, environmental protection, and good governance. In the course of community mobilization, awareness campaigns, and advocacy, civil society can help ensure that the benefits of development reach the grassroots level, improving the lives of all.
Our rich cultural heritage is a profound source of strength and identity, reflecting the vibrant history and diverse traditions of Northern Nigeria. Through promoting tourism and cultural exchange, we can showcase the beauty, diversity and uniqueness of our region with the world. This not only spurs economic growth but also fosters pride in our communities and encourages the preservation of our traditions and community empowerment.
Northern Nigeria’s potential is not confined within its borders; it reaches far beyond, promising substantial growth and development. Through fostering collaboration with neighboring regions and countries, we can build a strong and interconnected trade network that enhances economic opportunities. Regional partnerships can facilitate knowledge sharing, resource pooling, and collective problem-solving, leading to greater prosperity as well as pave the way for a mutually beneficial exchange of goods, services, and expertise.
A Clarion Call to Action
The time has come for us to unite and take decisive action to transform our fortunes. Let us advocate for policies that recognize and integrate the abundant resources of our region, fostering a shared vision for Northern Nigeria’s growth. Moreover, let us invest in our youth, equipping them with the necessary tools and opportunities to succeed. Their potential is immense, and nurturing it will drive the region’s future progress.
The future of Northern Nigeria is undeniably bright, but it is our collective responsibility to turn that potential into reality and to hold our leaders accountable, demanding transparency and integrity in governance to ensure our collective prosperity. Together, we can build a prosperous and sustainable future for all.
Saleh Adamu Kwaru, CNA, FCCSA (USA) is a retired CBN staff.
Ruqayyah Hamidu Muhammad PhD
Begging (also known as panhandling) is the practice of imploring others to grant a favor, often a gift of money, with little or no expectation of reciprocation. A person doing such is called a beggar or panhandler. Beggars may operate in public places such as transport routes, urban parks, and markets. Some beggars adopt a persistent approach, approaching motorists in traffic, and creating nuisance along major highways. How ever begging, no doubt, is a downgraded act which leads to the image tarnishing as well as loss of prestige and dignity of any person engaging in it.
Islam prohibits begging as a profession, and considers it to be lazy work that goes against the strength that Allah gives. The Prophet Muhammad advised people to try to earn a living through lawful and good means, encouraging self-reliance and hard work. The only condition for one to beg is when he is extremely poor and in dire need, then such an individual can approach others for assistance and once his need is met, he goes back to his normal business. Islam frowns at taking begging as a means of livelihood.
Although contributing factor to this issue is the economic downturn, resulting in the closure of industries and factories, fuel subsidy removal, different acts of terrorism, leaving many without alternative means of livelihood. While discouraging begging, Islam also stresses the responsibility of those with resources to provide charity (zakat and sadaqah) to alleviate poverty and prevent people from resorting to begging.
The issue of begging, especially in places like Kano, where cultural and religious values encourage generosity, reflects a troubling misuse of kindness and a lack of systemic solutions to poverty. While the Islamic principles of charity (zakat and sadaqah) aim to create a safety net for the needy, the exploitation of this benevolence has led to social and urban challenges.
I want to commend and encourage the Kano State Government for its efforts to address the issue of begging, as it reflects a thoughtful recognition of the need to tackle this societal challenge. Taking decisive action against the menace of begging is crucial, not only to restore the dignity of individuals (who risk losing their sense of self-worth) but also to enhance the social and urban fabric of Kano.
The issue of paramilitary organizations like KAROTA (Kano Road and Traffic Agency), Federal Road safety Corps (FRSC) officials, and other related entities soliciting bribes or “begging” from motorists on Kano streets is indeed troubling. This practice undermines public trust in these institutions, compromises their integrity, and creates an atmosphere of lawlessness and embarrassment for both the authorities and the public.
To rebuild trust and professionalism, the government must make accountability and ethical behavior non-negotiable priorities. Ensuring that institutions like KAROTA and road safety agencies operate with transparency and respect for the public will not only enhance their effectiveness but also restore the dignity of both the enforcers and the citizens they serve.
The issues of begging and the misuse of public trust in Kano are deeply intertwined with broader societal and institutional challenges. While poverty and economic downturns have pushed many into desperation, the exploitation of kindness and corruption among enforcement agencies exacerbate these problems. Addressing these challenges requires a multi-faceted approach that combines compassion, accountability, and systemic reforms.
The Kano State Government’s efforts to tackle begging are commendable, and they should be bolstered with robust policies that empower individuals to seek dignified livelihoods. Similarly, eradicating unethical practices within paramilitary and traffic enforcement agencies must be a top priority to restore public trust and professionalism.
By fostering an environment of dignity, transparency, and responsibility, Kano can pave the way for a more equitable and harmonious society where charity serves its true purpose, laws are upheld with integrity, and every individual is encouraged to contribute positively to the community. Let this be a collective commitment to reclaim the soul and pride of Kano for the benefit of all.
Ruqayyah Hamidu Muhammad PhD, is the Executive Director Network for Awareness for Socio-economic Rights and Sustainable Development (NASSDEV).
K-SAFE lauds Kano’s ₦168.4 billion education budget allocation
AGILE launches ‘second chance’ learning centers in Gwarzo
Gov Yusuf reshuffles cabinet, sacks SSG, chief of staff
VC BUK receives accreditation report for early childhood, primary education programmes
Post Harvest Loss: Kano Partners Aviation Industry to Advance Export of Agricultural Produces
Ulama Forum faults Tax Reform Bills, backs northern governors
GovernorYusuf, deputy, Grace Turbanning of New Chiroman Kano
Rep member Tijjani advocates for homeschooling to address educational challenges
Friday Sermon: Encouraging Islamic Education Reduces Crime In The Society!
