Opinion
[Friday Sermon] Prophet Muhammad (Peace Be Upon Him) have been sent as a mercy to the world!
By Imam Murtadha Gusau
In the name of Allah, the Most Gracious, the Most Merciful
All praise is due to Allah, the Lord of all creation. May the salutations of Allah, His peace and blessings be upon our beloved Prophet, his family, his companions and his true and sincere followers until the Last Day – then to proceed:
Dear servants of Allah! I advise you and myself to have Taqwa (consciousness of Allah), for there is no salvation on the Day of Resurrection except through it. Allah the Most High says:
“And Allah will deliver those who are conscious of Him to their places of success (Paradise). Evil shall touch them not, nor shall they grieve.” [Qur’an, 39:61]
He Almighty also says:
“He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt.” [Qur’an, 6:12]
Dear brothers and sisters! Allah’s Mercy to His servants is great and His favour upon them is immense. And His Mercy is complete and does not have any deficiencies. And it is not driven by inability or weakness. It is the Mercy of the Most Merciful the Most Beneficent that encompasses everything with mercy and knowledge.
And the greatest mercy on this Ummah (nation) from the Lord is that he designated for them the Prophet of mercy. Through His Mercy, He honoured this final Ummah (nation) with the best of His creation and sent to them the seal of the Messengers. The Prophet (Peace be upon him) was the most merciful of the Prophets to his Ummah (nation). He (Peace be upon him) was the most compassionate, vigilant, pardoning and forgiving of the Prophets to his Ummah (nation).
And through the Prophet (Peace be upon him), Allah took people out of the darkness into the light. And He the Exalted sent down all kinds of mercies through him. Such that the people of the earth are compassionate through it until the Day of Resurrection. Allah Almighty said:
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” [Qur’an, 21:107]
His message revealed from His Lord the Exalted showered all kinds of mercies upon the creation. The people and the jinn. The believer and the disbeliever. The righteous and the wicked. The young and the old. The strong and the weak. The near and the far. Men and women. The birds and animals. Animals and inanimate objects.
And he (Peace be upon him) came with a Shari’ah (legislation) all of which is good and mercy for the people. And there is no one on earth from the time that he was sent to our present day until the Day of Resurrection except that will be touched by this mercy that Allah the Most High made reach all the worlds. Therefore, it was narrated in an authentic Hadith that the Prophet (Peace be upon him) said:
“Oh people, indeed I am a gifted mercy.” [as-Sahihah of Imam al-Albani]
And those with preference and the greatest share of this mercy are those who believe in him, honour him, support him, and follow the light (the Qur’an) which has been sent down with him. It is they who will be successful. Their success will be in this world and the next. And just as it is indicated in the Qur’an that the Messenger of Allah (Peace be upon him) is a mercy to the worlds it is also mentioned in the Qur’an that he (Peace be upon him) is a mercy to the believers in verse 61 of surah At-Tawbah. Allah Almighty says:
“(He) believes in Allah and believes the believers and [is] a mercy to those who believe among you.” [Qur’an, 9:61]
And from his mercy for those who believe in him and embraced his religion is that he supplicated for them much. Especially if one considers the state of other Prophets with their Ummahs (nations). His mercy for his Ummah (nation) overtook him and he supplicated for them. As related by Abdullah Bin Amr Bin Aas (may Allah be pleased with them):
The Prophet (Peace be upon him) recited the Words of Allah, the Exalted, and the Glorious, about Prophet Ibrahim who said:
“O my Lord! They have led astray many among mankind. But whosoever follows me, he verily, is of me.” (Qur’an, 14:36) and those of Prophet Isa (Jesus) who said: “If You punish them, indeed they are Your servants, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.” (Qur’an, 5:118). Then he (Peace be upon him) raised up his hands and said, “O Allah! My Ummah (nation), my Ummah (nation),” and he wept; Allah, the Exalted, said: “O Jibril (Gabriel)! Go to Muhammad (Peace be upon him) – and your Lord is most knowledgeable- and ask him: ‘What makes you weep?” So Jibril came to him and asked him (the reason of his weeping) and the Messenger of Allah (Peace be upon him) informed him what he had said (though Allah is most knowledgeable). Upon this Allah said: “Jibril, go to Muhammad (Peace be upon him) and say: ‘Verily, We will please you with regards to your Ummah (nation) and will never displease you.” [Muslim]
The mercy of the Prophet Muhammad (Peace be upon him) for his Ummah (nation) was to an extent that he preferred them over himself in the answered supplication that Allah gave him as He the Exalted gave other Prophets before him. He did not limit this supplication to himself and he included his Ummah (nation). As Anas (may Allah be pleased with him) related that the Prophet (Peace be upon him) said:
“Every Prophet had a supplication that was granted by Allah. I dedicated my granted supplication to having intercession for my Ummah (nation) on the Day of resurrection.” [Bukhari and Muslim]
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (Peace be upon him) said:
“Every Prophet had a supplication that was granted, and every Prophet advanced their supplication (in this world). But I reserved my supplication as intercession for my Ummah (nation) on the Day of Resurrection, and it will reach, if Allah wills, those of them who die, not associating anything with Allah.” [Muslim]
May the peace and blessings of Allah be upon him, how great his mercy was for us and how cautious he was over us. Can the believers in him be blamed for loving, honouring and supporting him when he preferred them over himself and designated them for his supplication in a situation of all situations!? By Allah, no one can blame them for that aside for a disbeliever or a hypocrite who is hiding his disbelief or an ignorant person that does not know the virtue of the Messenger (Peace be upon him). Allah Almighty said:
“There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.” [Qur’an, 9:128]
From the mercy of the Prophet (Peace be upon him) to his Ummah is that he selected for them a complete and easy to follow Shari’ah (legislation). And the most precise and attainable decrees. And Aisha (may Allah be pleased with her) described him and she is the closest of people to him:
“The Messenger of Allah (Peace be upon him) was never given a choice between two matters but that he chose the easier of the two as long as it did not involve sin. If it was sinful, he was the furthest person from it.” [Bukhari and Muslim]
He (Peace be upon him) used to leave a deed that he wanted to do and was able to handle as a mercy for his Ummah (nation) fearing that it would be obligated and the majority of them would not be able to handle it. And whoever views his Sunnah can see that. And how many times did he (Peace be upon him) say: If it was not a hardship for my Ummah (nation) I would have commanded them with such and such or if it were not a hardship for the people I would have commanded them with this. Aisha (may Allah be pleased with her) said:
“The Messenger of Allah (Peace be upon him) would give up a deed that he liked to perform, fearing that the people would follow suit and it would be obligated upon them.” [Bukhari and Muslim]
Dear brothers and sisters! Prophet Mohammad (Peace be upon him) was afflicted for the sake of Allah Almighty, like no one else has been afflicted. He (Peace be upon him) said:
“Indeed I have feared for the sake of Allah, such that no one has feared, and I have been harmed for the sake of Allah, such that no one has been harmed.” [Tirmidhi]
Be conscious of Allah Almighty and obey Him. And know that affliction in religion and worldly matters is the path of the Messengers of Allah (Peace be upon them). And that steadfastness through affliction is the way of the successful servants of Allah. Allah Almighty said:
“Did you think that you would enter Paradise even though Allah has not yet seen who among you strove hard in His way and remained steadfast?” [Qur’an, 3:142]
There were periods when the Prophet (Peace be upon him) was deeply grieved due to his people denying him, and his companions (may Allah be pleased with them) being tormented and killed. And for his loss of supporters among mankind. And due to the hardship and harshness of life. And many instances of his grief were recorded in his fragrant biography after the start of his mission.
And the first grief that befell him (Peace be upon him) after start of his mission and the most intense and the greatest was due to the pause in receiving revelation after he received it for the first time. Waraqah Bin Nawfal (may Allah be pleased with him) said:
“No man has come with what you brought without being harmed. And if your day comes while I am alive, I would support you strongly. But after a few days Waraqah died and the Divine Inspiration was also paused for a while and the Prophet (Peace be upon him) became sad.” [Bukhari]
And every believer who has a day in which he does not recite anything from the Qur’an must grieve. Because the Prophet (Peace be upon him) grieved at the pause in the revelation in spite of it being out of his control. So what about the one who is able to recite the revelation at every moment to nourish his heart, guide his soul and rectify his condition, but falls short in that regard and does not grieve over his shortcomings?!
And when the Prophet (Peace be upon him) invited his people to Iman (faith) they denied him. So he grieved deeply over them due to his knowledge of the fate of those who denied. And because he wanted for them Iman (faith) and a conclusion of success and great triumph. Allah Almighty addressed him to lighten his grief:
“We know that you, [O Mohammad], are saddened by what they say. And indeed, they do not call you untruthful, but it is the verses of Allah that the wrongdoers reject.” [Al-An’am 33]
Rather, his grief over his people’s denial of him nearly destroyed him, until Allah Almighty prohibited him from devastating himself through extreme grief. Allah Almighty said:
“Then perhaps you would kill yourself through grief over them, [O Mohammad], if they do not believe in this message, [and] out of sorrow.” [Qur’an, 18:7]
That is, perishing out of grief and sorrow for them. And that is because your reward is due from Allah Almighty and if Allah the Most High knew that there was good in them, He would have guided them. But He knew that they are only suited for the fire. Therefore he forsake them, and they were not guided. So occupying yourself with grief and sorrow for them is of no benefit to you.
The Prophet (Peace be upon him) was the most sincere in advice to his Ummah (nation) and had the highest compassion for them. He almost perished regretting the misguidance of those among Quraish who went astray, and they hurt him and tortured his followers!
And every believer should grieve over the disbelief of the disbelievers, and the hypocrisy of the hypocrites and the disobedience of the sinners. Because he desires good for all mankind and hates evil for them. And there is no good better than Iman (faith). It is happiness in this world and the biggest success in the hereafter. And there is no evil greater than disbelief and hypocrisy. For it is misery in this world and eternal torment in the hereafter. For people of Iman (faith) know the truth and have mercy on creation.
A believer benefits from the prohibition of Allah Almighty to His Prophet (Peace be upon him) to not grieve to the point of destroying himself or Impeding him from working for the religion of Allah Almighty and calling to it. Just as the accusations of the disbelievers and hypocrites against the people of faith do not weaken their strength or resolve. This and more happened to the Prophet and he armed himself with patience in facing their false claims and slander. And not being deceived by the prominence of the disbelievers and their lead in worldly matters despite their stubbornness and arrogance towards the truth. Indeed, this is from the trial of Allah – the Most High – of them. Allah Almighty said:
“And do not extend your eyes towards that by which We have given enjoyment to [some] categories of them, [its being but] the splendour of worldly life by which We test them. And the provision of your Lord is better and more enduring.” [Qur’an, 20: 131]
And if the caller to the truth is saddened by people’s painful reality and their distance from Allah Almighty, know that the Messenger of Allah (Peace be upon him) was saddened over that before them. And if they are saddened by the words of the disbelievers and hypocrites and their plotting, know that the Messenger of Allah (Peace be upon him) was saddened about that before them. And if they are saddened by the worldly prominence of the disbelievers and hypocrites, know that the Messenger of Allah (Peace be upon him) was saddened about that before them. However, the Prophet (Peace be upon him) prevailed and the disbelief, disbelievers and their plotting vanished. And Islam was honoured and spread. And the call of the Prophet spread all over the earth. And Allah Almighty was most knowledgeable and wise when he forbade his Prophet (Peace be upon him) from having intense grief.
May Allah the Exalted reward him (Peace be upon him) for his Ummah (nation) with the best reward that a Prophet was given for his Ummah (nation). And we ask Allah the Exalted to grant him the intercession and favour, and the high eminent level, and raise him to the honoured station that Allah promised him. May Allah make us among those who love and support him. And we ask Allah to resurrect us in his group and that we enter paradise with him. Indeed Allah is the All Hearing, Answering.
I conclude with this and send prayers of blessings and peace upon your Prophet, as your Lord commanded:
“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” [Qur’an, 33:56]
O Allah, guide us with those whom You have guided, grant us well-being among those You have granted well-being, be an ally to us along with those whom You are an ally to, and bless what You have bestowed upon us, and save us from the evil of what You have decreed. For verily You decree and none can decree over You. He whom You support can never be humiliated. Glory is to You, our Lord, You are Blessed and Exalted.
O Allah, We ask You for all that is good, in this world and in the Hereafter, what we know and what we do not know. O Allah, we seek refuge with You from all evil, in this world and in the Hereafter, what we know and what we do not know. O Allah, we ask You for the good that Your servant and Prophet has asked You for, and we seek refuge with You from the evil from which Your servant and Prophet sought refuge. O Allah, we ask You for Paradise and for that which brings one closer to it, in word and deed, and we seek refuge in You from Hell and from that which brings one closer to it, in word and deed. And we ask You to make every decree that You decree concerning us good.
Servants of Allah! Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.
Remember Allah, the Great – He will remember you. Thank Him for His favours – He will increase you therein. And seek forgiveness from Him – He will forgive you. And be conscious of Him – He will provide you a way out of difficult matters. And, establish the prayer.
All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.
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, Dhul-Qa’adah 03, 1443 AH (June 03, 2022).
Comrade Abbas Ibrahim
By all standards, the recent violent invasion of Kano’s bustling GSM Farm Centre Market by suspected political thugs is a dangerous development that must be condemned in the strongest possible terms. What transpired on Monday, April 27, 2026, was not merely an attack on traders and innocent citizens; it was an assault on public peace, economic prosperity, and the very foundations of democratic engagement.
Farm Centre is not just another market. It is one of the largest mobile phone and information technology hubs in Northern Nigeria, attracting traders, investors, and customers from across the country and neighbouring nations. Its vibrancy has made it a critical contributor to Kano’s economy and a symbol of the state’s commercial strength. Any attack on such a strategic economic centre is, by extension, an attack on Kano itself.
The scenes were deeply disturbing. Shops were looted, while vehicles and motorcycles were vandalised, and many innocent people sustained injuries. Traders—many of whom are still struggling to recover from previous devastating fire outbreaks—have once again been thrown into uncertainty, pain, and financial hardship.
Even more troubling is the fact that the Kano Passport Office is located within the vicinity. Such brazen violence near a sensitive federal facility raises serious security concerns and presents an unfortunate image of Kano to both local and international visitors.
Although the politician allegedly linked to the incident has denied involvement, the episode underscores a much larger and more troubling reality: the growing recklessness of political actors and their inability or unwillingness to restrain their supporters.
As the 2027 general elections approach, Kano cannot afford a return to the dark days when political contests were settled through violence, intimidation, and destruction. Democracy thrives on ideas, persuasion, and the ballot—not on thuggery, fear, and bloodshed.
Political leaders must understand that they bear both moral and legal responsibility for the actions of their followers. Silence in the face of violence is complicity, while ambiguity only emboldens criminal elements who exploit political rivalries for personal gain.
While the swift intervention of the police—including the deployment of teargas and the arrest of six suspects—helped restore order, the incident has once again exposed glaring limitations in the security architecture around Farm Centre. The police division is evidently overstretched and unable to respond effectively to large-scale disturbances in such a densely populated commercial area.
This is why the Kano State Government must immediately strengthen the operational capacity of the Kano State Vigilante Group and, more importantly, fully leverage the Kano Neighbourhood Safety Corps.
Established with an initial strength of 2,000 personnel drawn from all 44 local government areas, the Corps was specifically designed to complement conventional security agencies. The law establishing it wisely insulates it from partisan politics, ensuring professionalism, neutrality, and community trust. Under the capable leadership of retired Lieutenant Colonel Aminu Abdulmalik, the Corps possesses the discipline, structure, and local intelligence needed to provide rapid response and preventive security.
The time has come for its strategic deployment to critical economic hubs such as Farm Centre.
Recommendations for Immediate Action
First, all political parties and aspirants must publicly commit to peaceful conduct and take responsibility for the actions of their supporters.
Second, law enforcement agencies must thoroughly investigate the incident and prosecute all those found culpable, regardless of political affiliation.
Third, security presence at Farm Centre should be significantly enhanced through a joint task force comprising the Police, Civil Defence, and the Kano Neighbourhood Safety Corps.
Fourth, the Kano State Government should establish a permanent rapid-response security unit dedicated to protecting major commercial centres.
Fifth, political leaders must invest in civic education, teaching their supporters that elections are contests of ideas, not battles for survival.
Finally, traditional rulers, religious leaders, civil society organisations, and the media must intensify advocacy against political violence and promote a culture of tolerance.
A Test for Kano
Kano stands at a critical crossroads. The state can either allow desperate politicians and criminal elements to drag it backwards or rise above violence and preserve its proud reputation as the commercial heartbeat of Northern Nigeria.
The attack on Farm Centre must serve as a wake-up call. Political ambition must never be allowed to supersede public safety. The livelihoods of hardworking citizens must never become collateral damage in the pursuit of power.
Kano deserves better. Its traders deserve protection. Its democracy deserves maturity.
The journey to 2027 must begin with a firm and collective rejection of political violence in all its forms. Anything less would be a betrayal of the people.
Comrade Abbas Ibrahim writes from Kano and can be reached at abbasibrahim664@gmail.com
Jamilu Uba Adamu
Last week, while writing a tribute to the late Alhaji Ibrahim Galadima, one question kept haunting me: who will fill his shoes?
Kano, with its long tradition of producing great men across every sector—from business and politics to academia and sports—has never failed to replace its icons.
In sports administration, Kano’s roots run deep. At independence, the Premier of the Northern Region, Sardauna of Sokoto, Sir Ahmadu Bello, appointed the late Alhaji Muhammadu Danwawu of Kano as the Northern Region’s sports administrator. Decades later, in 1991, the state produced the Chairman of the Nigeria Football Association, Alhaji Yusuf Garba Ali.
That tradition was sustained by the immense contributions of stalwarts like the late Alhaji Isiyaku Muhammed, the late Alhaji Usman Nagado, and the late Alhaji Abdullahi Abba Yola—men who served the game with distinction and left footprints in administration, mentorship, and institutional growth. Alongside them were other excellent administrators such as Alhaji Tukur Babangida, Alhaji Ibrahim Abba, Dr. Sharif Rabiu Inuwa Ahlan, Bashir Ahmad Maizare, among others.
Now, with the passing of Alhaji Ibrahim Galadima, a pressing question emerges: *who will fill his shoes?*
Galadima was not just an administrator; he was an institution. As a former NFA Chairman, he brought credibility, order, and dignity to Nigerian football during turbulent times. His shoes are large—not merely because of the offices he held, but because of the integrity, courage, and vision with which he led.
Yet, if history is any guide, Kano’s well of leadership has never run dry. From Alhaji Danwawu at independence, to the era of Isiyaku Muhammed and Usman Nagado, through Yusuf Ali in 1991, and down to Galadima in the 2000s, the state has consistently raised men of character to step into moments of transition. The challenge before us is not whether Kano can produce another Galadima, but whether we can create the environment that allows such leaders to emerge and thrive.
The vacuum is real. The legacy is intact. The question remains: who among the next generation will rise to it?
Adamu writes from Kano and can be reached via jameelubaadamu@yahoo.com
Opinion
A Baby in 1956, A Granny in 2026; An Idol in 2096: Abdalla Uba Adamu’s Yesterday is Tomorrow
Prof. Aliyu Barau
Professor Abdalla was barely 11 years old when the 1967 science fiction film, Tomorrow is Yesterday, written by D.C. Fontana, was released. The film explores the possibility of traveling back and forth in time. I chose this caption with the understanding that science has shaped Abdalla’s trajectory in academia. Even as a child, he vigorously pursued science. He would ride his bicycle to the commercial side of Kano to buy books from the Kano-based missionary bookstore—the Challenge Bookshop—whose worn-out structure I once knew along Niger Street.
What exactly happened in 1956, and what connections does he have with that year? This is interesting because some events of 1956 may have shaped Abdalla into who he is today. For instance, anyone close to him knows of his fascination with the Kingdom of Morocco, which gained independence in 1956, just as Sudan did. I am not certain whether the Professor has any strong connection with Sudan; however, I would not be surprised, given his work in neo-Ajamisation scholarship. If you know his passion for popular culture, then you should also know that 1956 marked the rise of Elvis Presley. He made his debut on The Ed Sullivan Show and topped music charts, fueling the rock-and-roll era. If you wonder why Abdalla has ventured deeply into the worlds of media and communication, consider that the world’s first transatlantic telephone cable was commissioned in 1956. And if you admire the way Professor Abdalla writes and speaks English with a Midlands sharpness, you should recall that Queen Elizabeth II visited Kano in 1956. These moments symbolically map his journey through time since his birth in 1956.
Professor Abdalla is already something of a scholarly “grand old figure,” as even the students of his students became professors a few years ago. I often find it difficult to call him merely a professor; he is more of a mallam in the true sense of the word in Hausaland, and even more a mwalimu in the truest sense of Swahililand.
Like him or hate him, Abdalla Uba Adamu remains one of the most genuinely apolitical intellectual vanguards Kano has ever produced. Whether you acknowledge it or not, no position has ever—and will ever—distract him from true scholarship. Agree or disagree, nothing can rob him of his golden joviality. You may tower over him physically, but he will dwarf you intellectually. What is striking about Abdalla’s scholarship is its velocity—like a supersonic missile traveling at Mach 15 (a hypersonic speed roughly equivalent to 18,500 km/h, or 11,500 mph). I have yet to see any of his students come close to matching his intellectual range, even as age and retirement approach him. Allah ya kara lafiya. Truly, in Abdalla, we have a rare scholar.
Personally, I say with confidence that I share a genuine and natural relationship with Professor Abdalla Uba Adamu. With all humility, I can say that this rare scholar holds me in high regard. Whenever I call him and he misses the call, he always returns it, and I leave the conversation uplifted by his humour. Za mu sha hira. I know the people in his good and bad books. Throughout Bayero University Kano, I doubt there is anyone who has taken as deep an interest in my academic progress as Abdalla. I can proudly say I am among the few he trusted to co-author a journal article, even though we come from different disciplines but share common interests. He constantly tracks my progress, often calling to congratulate me: “I have seen your paper on ResearchGate or Google Scholar. I am happy. Please keep working.” Many people do not know how humble and philanthropic Professor Abdalla is, but Allah knows. May Allah reward his hidden deeds and guide him to Jannah. One example is his remarkable act of building a house for a homeless blind man.
In 2006, Professor Abdalla served as the team lead for Celebrating Arts in Northern Nigeria, a project by the British Council and the Prince’s School of Traditional Arts, London. The project culminated in a visit by His Majesty King Charles III, then the HRH Prince of Wales. Abdalla ensured that Nasiru Wada Khalil and I participated fully in the activities, giving us the opportunity to benefit. He stepped aside to create space for us. When the Prince arrived and engaged with us at the British Council, I seized the opportunity to present him with a copy of my book, Environment and Sustainable Development in the Qur’an (with the approval of the British High Commission). I still remember Abdalla telling me, “Kayi daidai; nima da ina da shi, wallahi da na ba shi.” Just imagine—such humility.
At his retirement, social media was filled with tributes celebrating this rare scholar. I am optimistic that by 2096, long after both Abdalla and I are gone, the Hausa world will be idolising and drawing inspiration from his erudition and service to humanity. Even in death, his scholarship will continue to shape the future. One final lesson I have learned from him is that one should be in the university not for money or political positioning. This is a principle he firmly believes in—and one I also uphold.
Abdalla na Allah. Allah ya sa mu cika da imani. Abdalla conquers yesterday and tomorrow.
Prof. Aliyu Barau teaches at
Bayero University, Kano.
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