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Friday Sermon: The month Of Dhul-Hijjah and the Significance of It’s first ten days

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Imam Murtadha Gusau

In the name of Allah, the Most Gracious, the Most Merciful

Verily, all praise is for Allah. We praise Him, we seek His assistance and we ask for His forgiveness. And we seek refuge in Him from the evils of our selves. Whoever Allah guides, none can misguide. Whoever He misguides, none can guide. And I bear witness that there is no deity other than Allah and I bear witness that Muhammad is His servant and messenger.

“O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam.” [Al-Imran:102]

Dear brothers and sisters! Be conscious of Allah and obey Him. The first ten days of Dhul-Hijjah and what they contained of worships, such as Hajj, Udhiyyah (Layyah), remembrance of Allah and fasting, was a great school that taught us how to adhere to the commands of Allah. So it must be a lesson for us going forward in accounting ourselves in every command and prohibition of Allah so that we attain consciousness of Allah.

Starting with Hajj, we note the limited number of pilgrims performing Hajj this year due to the pandemic. Wallahi, millions yearned to perform Hajj but were unable to do so. But whoever sincerely intends to perform a deed and is prevented will be rewarded wholly by Allah Almighty. Also, Allah selects from His servants whom He wills. And that the bounty is in the Hands of Allah and He bestows it upon whom He wills and Allah is the possessor of great bounty.

At the same time, whoever Allah Almighty blessed and performed Hajj this year should be cautious of self-admiration and pride. For Allah Almighty is knowledgeable of the pious.

Even though the number of pilgrims was limited there was so much diversity within them…in their nationalities, in spoken language etc… We realise that it is only the religion of Allah that united them. For the pilgrims are like one body. Wearing the same clothing. They were united in the Talbiyyah exchanging it for any patriotic chant. Without pride in lineage or status. There is one gauge as Allah said:

“Indeed, the most noble of you in the sight of Allah is the most righteous of you.” [Al-Hujurat:13]

And as the Messenger of Allah (Peace be upon him) said:

“Indeed your Lord is One, and indeed your father is one, and your religion is one and your Prophet is one. And there is no virtue of an Arab over a non-Arab. And not for a non-Arab over an Arab. And not for red complexion over black complexion and not for black complexion over red complexion except through taqwa (consciousness of Allah).”

Next, let us consider the Ibadah of sacrifice, Udhiyyah (Layyah). The Udhiyyah (Layyah) taught us the meaning of sacrifice and submission to Allah. It taught us the importance of spending of what we love for the sake of Allah Almighty. For Allah is Good and accepts only that which is good. And you will not attain real piety until you spend of what you love. The Udhiyyah (Layyah) taught us that every act of worship is performed only for the sake of Allah. Allah Almighty said:

“So pray to your Lord and offer sacrifice [to Him alone].” [Al-Kawthar: 2]

Respected servants of Allah! The first ten days of Dhul-Hijjah taught us to follow a righteous deed with another righteous deed. Imam As-Sa’adi (may Allah have mercy on him) said:

“And this is what a servant should do. Any time he completes an act of worship, he should seek forgiveness from Allah for his shortcomings. And thank Him for the success. Not like the one who thinks that they have perfected the act of worship. And that he did a favour to Allah. And that it gave him a high station. For this is truly an abhorrent and repulsive action.”

Dear brothers and sisters! In the blessed first ten days, we adhered to making remembrance of Allah, so we must continue making remembrance. The Prophet (Peace be upon him) said:

“The similitude of the one who remembers his Lord and the one who does not is like that of the living and the dead.”

And our Lord described the believers as those:

“Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.” [Al-Imran: 191]

My beloved people! Remembrance of Allah is a wide sphere. For the Muslim wakes up and sleeps and comes and goes while he is making remembrance of Allah Almighty. The Messenger of Allah (Peace be upon him) said in describing the important and virtue of remembrance of Allah, he said:

“Should I not inform you of the best of your deeds, and the purest of them with your Master, and the highest of them in your ranks, and what is better for you than spending gold and silver, and better for you than meeting your enemy and striking their necks, and they strike your necks?” They said: “Of course.” He said, “The remembrance of Allah [Most High].”

My great people! In the blessed first ten days, we drew nearer to Allah through different types of good deeds. Through remembrance of Allah, by fasting on the day of Arafah and by sacrificing Udhiyyah (Layyah). So what is our expectation of Allah? We should have good expectations that Allah will not turn us away disappointed. Allah Almighty said:

“I am as My servant thinks I am.”

May Allah accept from us and you the righteous deeds performed in the blessed first ten days of Dhul-Hijjah. Oh Allah make us among those who remember You while standing and sitting and while on our sides. Oh Allah make us among those who follow a good deed with another good deed. Indeed You are All Hearing, Answering.

Dear brothers and sisters! I advise myself and you to be conscious of Allah Almighty, to obey Him and avoid disobeying Him. For we do not know when we will part our worldly life to our graves. And we do not know the situation in which our life will be sealed. And we do not know with what deed we will meet our Lord. Death could come to a person suddenly while he is on the best and most sound condition. At the same time, thinking of death makes the living sad. And people fear for themselves. Because of little preparation and weak readiness. And this necessitates people to have constant fear and anticipate death at any moment. Allah Almighty said:

“And worship your Lord until there comes to you the certainty [i.e., death].” Al-Hijr:99]

Respected servants of Allah! Allah made fearing death an innate characteristic of the living. And to take precautions against its causes. And avoiding what leads to it. Just as He made their innate nature cling on to life. And to spend the expensive and precious for its sake. The young and old are the same in this regard. Just as are: the believer and disbeliever, the righteous and evil doer, the insane and sane and mankind and animals. And man is not careless regarding life.

Forgetting death is a cause for distraction, heedlessness, and immersion in this world, just as remembering death is a cause for not being attached to this world and a motivation for performing righteous deeds. Therefore, the Prophet (Peace be upon him) urged us to remember death and not to forget it so that we do not become heedless. He (Peace be upon him) said:

“Frequently remember the destroyer of pleasures (death).” [An-Nisa’i]

In the face of this great and enormous truth, it does not benefit a person to overlook or ignore it saying: Between me and death are many long years. And he does not know. Maybe death could come to him soon.

So what would be his fate if death came to him suddenly?

My people! We must face this question with courage. And stand before it for a long time. Because it is a big and dangerous question. And it is not rational to ignore or forget it. And how can we forget it and Allah Almighty has alerted us to the seriousness of the issue? And he has warned us against heedlessness and being deceived by this worldly life. Allah Almighty said:

“O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver [i.e., Satan]. Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.” [Fatir: 5-6]

Marvelous and great wonders are revealed to a person by remembering death. It shows him that this worldly life is not worth anything. And does not deserve all this toiling and deception and treachery. And misery for the sake of collecting its fleeting debris.

And remembering death, opens the door of detachment from this very temporary abode. And getting prepared for the real and permanent home. And it makes him feel that his true future is not from material gains in this worldly life. Or attaining glory or a position. Or by having status among people. Rather, the real future for him will be after death from eternal bliss in the gardens of bliss. Or in misery and hell.

Deep reflection of this bitter truth shakes a person. It wakes him up to prepare him for the horrors ahead.

Imam Al-Hasan (may Allah have mercy on him) said:

“Death exposed the worldly life and did not leave a joy in it for the intelligent one. And a person does not oblige his heart to remember death, except that the worldly life is minimised in his eyes. And all that is in it is insignificant to him.”

One of the pious predecessors looked at his house one day and was impressed by its beauty. then he wept and said:

“By Allah, had it not been for death, I would have been pleased with you. And were it not that we will go to the narrowness of the graves, our eyes would have been delighted by this worldly life.”

Dear brothers and sisters! I ask Allah Almighty to grant us a good conclusion. And reflection about those who came before us. And preparation for what is in front of us. And to spare us from humiliation in this world and from the torment in the hereafter. Our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the punishment of the Fire.

Dear brothers and sisters! Wallahi we will not be  immortal in this world in which we live. And it will not remain forever. For it has an end just as it had a beginning. And we know that each day many people die and are buried. And it is inevitable that one day we will be one of them, whether that is sooner or later. So we should capitalise on every opportunity to better our afterlives.

We will soon have one of these golden opportunities and embrace a noble guest that will stay with us for ten days. That guest is the first ten days of Dhul-Hijjah. Ten great and blessed days. Allah Almighty favoured them over the other days. He the Almighty took an oath by them in His Great Book (Al-Qur’an), He said:

“By the dawn. And by ten nights.”Al-Fajr:1-2]

And Allah Almighty designated them for His remembrance:

“That they may witness [i.e., attend] benefits for themselves and mention the name of Allah on known [i.e., specific] days over what He has provided for them of [sacrificial] animals (Udhiyyah/Layyah).” [Hajj:27]

These known days are the first ten days of Dhul-Hijjah. And Allah Almighty has chosen that performing righteous deeds during them is more virtuous than any other days. As was narrated in Sahih Bukhari that Prophet (Peace be upon him) said:

“There are no ten days during which righteous deeds are more beloved to Allah than these days (meaning the first ten days of Dhul-Hijjah) They said: Not even striving in the cause of Allah? He said: Not even striving in the cause of Allah, unless a man goes out with himself and his wealth and does not bring anything back.” [Bukhari]

In these blessed ten days make plenty of remembrance of Allah Almighty, for your Prophet Muhammad (Peace be upon him) commanded you to do so. As is in the Hadith of Ibn Umar (May Allah be pleased with them) who said that the Prophet (Peace be upon him) said:

“There are no days greater with Allah in which the righteous deeds performed in them are more beloved to Allah than these 10 days, so make plenty of Tahlil, Takbir and Tahmid.” [Ahmad]

And Abu Hurairah and Ibn Umar used to go to the marketplace in the first ten days (of Dhul-Hijjah) and make Takbir (saying Allahu Akbar) and the people would follow them in making them (the Takbir).

And sacrifice (Layyah) is a virtuous act and thankful endeavour. And an expenditure for the sake of Allah that will be reimbursed. Also, the person sacrificing benefits from its meat. And Allah Almighty’s appreciation for it. For He Almighty is the one who bestowed it and He is the one Who compensates for it and He does not take from it anything:

“Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you. Thus have We subjected them to you that you may glorify Allah for that [to] which He has guided you; and give good tidings to the doers of good.” [Al-Hajj: 37]

And whoever intends to offer a sacrifice should refrain from cutting his hair and nails starting from the first night preceding the ten days for what was related in the Hadith narrated by Um Salamah (May Allah be pleased with her) that the Prophet (Peace be upon him) said:

“Whoever wants to offer a sacrifice when Dhul-Hijjah begins, let him not remove anything from his hair or nails.” [Muslim]

We should take advantage of the virtuous and blessed times that Allah Almighty has singled out for His great rituals. Therefore, we magnify them just as our Lord the Exalted magnified them. And we single them out for extra acts of worship. And it is a loss and what a loss if we are neglectful of these ten days and do what Allah Almighty has prohibited. And perhaps these ten days will the last blessed season that we will come across in our lives. Death may strike us at any moment:

“The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And Allah warns you of Himself, and Allah is Kind to [His] servants.” [Al-Imran: 30]

I conclude with this and send prayers of blessings and peace upon our 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.” [Ahzab: 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 Muhammad (Peace be upon him) 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.

Dear 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 24, 1443 AH (June 24, 2022).

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Opinion

When a Gentle Light Goes Out: The Demise of a Quintessential Dandago

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Lamara Garba

 

A deep wave of disbelief and sorrow swept through Bayero University, Kano, the moment the tragic news began to circulate. Offices fell unusually silent, lectures paused in uneasy whispers, and clusters of staff and students gathered across the campus seeking confirmation of what many feared was true.

 

Faces reflected shock and grief as the heartbreaking news filtered through the university community that Professor Kabiru Isa Dandago had passed away. For many, it felt almost unreal that a man whose presence symbolised humility, warmth, and intellectual guidance within the institution was suddenly gone.

 

Professor Kabiru Isa Dandago passed away on Wednesday, 4th March 2026, at the age of 63, leaving behind a legacy defined by scholarship, service, and compassion. His departure represents not only the loss of a distinguished Professor of Accounting but also the passing of a man whose life was devoted to the pursuit of knowledge, mentorship, and the upliftment of others.

 

Indeed, his passing marks the quiet departure of a quintessential Dandago, a man whose life was woven with simplicity, sincerity, and uncommon generosity.

 

Those who knew him closely often spoke first of his character before mentioning his impressive academic achievements. Despite his towering reputation as a scholar, Professor Dandago remained remarkably approachable. His friendliness was genuine, his humility disarming, and his conduct consistently reflected deep respect for others. Titles and positions never created barriers between him and the people around him.

 

Whether engaging senior colleagues, junior staff members, or students, he displayed the same warmth and simplicity that endeared him to many. Above all, he was deeply God-fearing. His life reflected strong moral values rooted in faith, sincerity, and compassion. In him, intellect walked hand in hand with humility, and knowledge was always guided by conscience.

 

His acts of altruistic benevolence knew no bounds.

 

Just about a week before his passing, an incident occurred that now carries deep emotional significance. Members of our non-governmental organisation, the Raa’ayi Initiative for Human Development, were mobilising resources for one of our humanitarian traditions. The organisation periodically raises funds to purchase food items for families of deceased colleagues who may be struggling silently after losing their loved ones.

 

Professor Dandago was among the first to respond.

 

Not only did he send his contribution promptly, but his donation also turned out to be the highest among more than one hundred members of the Raa’ayi Initiative. Even after making his personal contribution, he encouraged other members to support the project so that the target could be achieved and the families assisted meaningfully.

 

Unknown to him, he was making what would become his final contribution to the Raa’ayi project.

 

Today, that gesture stands as a powerful reflection of the generosity that defined his life. The man who was helping families of deceased colleagues did not know that he himself would soon be mourned by the same community. In giving comfort to others, he was unknowingly writing the final line of his own story of kindness.

 

Within Bayero University, Kano, his influence was both profound and lasting. One of the enduring legacies associated with him is the strong mentoring culture within the Faculty of Management Sciences, formerly the Faculty of Social and Management Sciences. Several years ago, he played an important role in strengthening a mentoring system that has since guided many young academics and students.

 

He firmly believed that institutions grow when experienced scholars patiently guide younger minds. Many lecturers today acknowledge that their professional journeys were shaped by his advice, encouragement, and fatherly support.

 

Another notable contribution under his influence was the introduction of the student ICAN programme. Through this initiative, students were encouraged to pursue professional certification with the Institute of Chartered Accountants of Nigeria while still undertaking their undergraduate studies. Today, more than fifty students have successfully obtained ICAN qualifications alongside their degrees, reflecting Professor Dandago’s vision of producing graduates who are both academically sound and professionally competitive.

 

According to the Dean of the Faculty of Management Sciences, Professor Muhammad Aminu Isa, the faculty has lost a great pillar whose presence contributed immensely to unity and stability. He noted that Professor Dandago consistently worked towards strengthening cooperation among staff while always seeking ways to advance the growth and progress of the faculty and the university.

 

Born on April 5, 1963, in Dandago Quarters of Gwale Local Government Area of Kano State, he joined Bayero University in September 1990 and rose through the ranks to become Professor of Accounting in 2007. Over more than three decades of service, he held several academic and administrative positions, including Head of the Department of Accounting and later Dean of the Faculty of Social and Management Sciences.

 

A prolific scholar, he authored over thirty books and published more than eighty-five academic articles while supervising numerous postgraduate students, including doctoral candidates. His intellectual contributions extended beyond the university, as he also served as Federal Commissioner at the Tax Appeal Tribunal and earlier as Commissioner for Finance in Kano State.

 

Only days before his passing, Professor Dandago delivered what would become his final public lecture. On Saturday, 28th February 2026, he spoke at the 10th Ramadan Lecture organised by the Islamic Forum of Nigeria. In that lecture, he reflected on the pathway to economic development in the northern region, carefully identifying the roots of the region’s economic challenges while proposing thoughtful solutions for sustainable progress.

 

In mourning the distinguished scholar, the Vice-Chancellor of Bayero University, Kano, Professor Haruna Musa, fsi, described the late Dandago as a complete gentleman, an honest and committed academic whose contributions significantly shaped the growth and reputation of the university.

 

The Vice-Chancellor noted that Professor Dandago was more than a scholar; he was a mentor and a steady hand in university administration whose calm disposition, integrity, and willingness to support colleagues earned him admiration across the institution.

 

“His passing leaves a vacuum that will be difficult to fill,” Professor Musa said, while praying that Almighty Allah forgives his shortcomings and grants him Aljannatul Firdaus.

 

Thousands of mourners later gathered for his funeral prayers in Kano, reflecting the deep respect and affection he commanded across academic, professional, and community circles.

 

Yet in reflecting on the life of Professor Kabiru Isa Dandago, one timeless truth quietly emerges: life is not measured by the length of years alone, but by the depth of the footprints one leaves behind. Some lives pass like fleeting shadows, barely touching the edges of memory. Others, like that of Professor Dandago, glow with purpose, kindness, and service, leaving behind a light that continues to guide long after the bearer of the light has gone.

 

Though his years were sixty-three, the influence of his life stretches far beyond the boundaries of time. In the minds he shaped, the hearts he inspired, and the values he lived by, the quintessential Dandago will continue to endure.

 

May Almighty Allah forgive his shortcomings and grant him eternal rest in Aljannatul Firdaus. Ameen.

 

 

Lamara Garba
Director of Public Affairs
Bayero University, Kano

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Opinion

Nuhu Ribadu and Umar Namadi: Leadership Beyond the Desk

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Yunusa Hamza Farin Dutse

 

Leadership, in its truest sense, transcends the mere occupation of public office. It is defined not simply by authority, but by the character, discipline, and sense of purpose that leaders bring to governance. In Nigeria’s evolving democratic landscape, the question of leadership quality remains central to national discourse. Citizens increasingly seek leaders whose actions reflect integrity, accountability, and a genuine commitment to public service.

 

Within this context, two contemporary public figures stand out for the clarity of their convictions and the strength of their leadership identities: the National Security Adviser, Nuhu Ribadu, and the Governor of Jigawa State, Mallam Umar Namadi. They represent distinctive yet complementary approaches to leadership and governance. Although they operate in different spheres of responsibility—one at the national level and the other within the subnational space—their leadership styles demonstrate how personality and character shape policy direction and governance outcomes.

 

Nuhu Ribadu’s public identity has for decades been closely associated with courage, reformist zeal, and an uncompromising stance on accountability. His rise to national prominence began during his tenure in the anti-corruption fight, where he earned a reputation as a principled reformer determined to challenge entrenched systems of abuse and impunity.

 

Today, as National Security Adviser, Ribadu occupies one of the most strategic positions within Nigeria’s governance architecture. In this role, his leadership style continues to reflect the same attributes that defined his earlier public service. Discipline, institutional thinking, and strategic focus remain central to his approach.

 

Ribadu embodies a leadership persona grounded in firmness and clarity of purpose. His approach prioritises strong institutions, coordinated security structures, and long-term national stability. Rather than seeking personal acclaim, his leadership reflects a technocratic orientation driven by systems, procedures, and institutional discipline.

 

In times of national uncertainty, particularly within the complex terrain of security management, such traits inspire confidence. Ribadu’s public persona communicates seriousness of purpose and a commitment to confronting threats to national stability with resolve and strategic coordination. His leadership reminds observers that effective governance often requires leaders who are willing to confront difficult realities while strengthening the institutional frameworks that sustain the state.

 

While Ribadu’s leadership operates within the high-stakes arena of national security, Governor Umar Namadi represents a different yet equally significant model of leadership at the state level. His governance approach reflects humility, accessibility, and a deep commitment to grassroots engagement.

 

Governor Namadi has placed considerable emphasis on dialogue between government and citizens. One of the most notable initiatives under his administration is the Citizens’ Engagement Programme, popularly known as Gwamnati da Jama’a. Through this initiative, citizens across Jigawa State’s twenty-seven local government areas are provided with a platform to directly express their needs, concerns, and expectations to government officials.

 

The programme also allows the government to communicate its ongoing projects and policy priorities to the public. In doing so, it has strengthened transparency, accountability, and citizen participation in governance. By opening channels of communication between leaders and the people, the initiative reinforces democratic values and strengthens public trust in government institutions.

 

Governor Namadi’s leadership identity is also distinguished by what may be described as developmental pragmatism. His administration has focused on practical governance outcomes, including infrastructure development, institutional strengthening, and policies aimed at improving the socio-economic well-being of citizens.

 

Rather than relying on political slogans, personality-driven politics, or inherited partisan loyalty, the governor has built his political relevance around governance performance. This approach has contributed to a governance narrative that emphasises steady progress, responsible management of public resources, and the pursuit of sustainable development.

 

In a political environment where rhetoric often overshadows implementation, the emphasis on measurable outcomes represents a refreshing shift. By prioritising delivery over declaration, Governor Namadi has demonstrated that performance in governance can serve as a powerful instrument of political legitimacy.

 

Equally important is the political dimension of his leadership. At the level of party politics, Governor Namadi has demonstrated calculated political organisation through the consolidation of party structures and grassroots mobilisation. These efforts have strengthened political stability while reinforcing the influence of the All Progressives Congress within the state.

 

Notably, this consolidation has been achieved largely through governance-driven legitimacy rather than coercive political tactics. Development initiatives and social programmes have simultaneously served as instruments of public service and sources of political credibility. In this sense, governance outcomes have become central to sustaining public support.

 

When viewed together, the leadership trajectories of Nuhu Ribadu and Umar Namadi illustrate two complementary dimensions of governance in Nigeria. Ribadu symbolises national vigilance, reform-oriented thinking, and institutional discipline within the country’s security architecture. Namadi represents grassroots engagement, stability, and pragmatic development within the framework of subnational governance.

 

While Ribadu operates within the strategic theatre of national security management, Namadi functions within the practical laboratory of state administration. Yet despite these differences, both leaders share common attributes that define effective leadership. Discipline, commitment to reform, and a clear departure from empty political rhetoric are among the traits that connect their approaches.

 

Their contrasting styles also illustrate an important truth about leadership: governance is multidimensional. At certain moments, leadership requires firmness and the courage to confront systemic threats. At other times, it demands patience, dialogue, and the steady construction of development frameworks that improve the lives of citizens.

 

Ribadu’s leadership energy is largely directed toward confronting threats and strengthening institutional resilience. Namadi’s leadership focuses on building structures that promote social progress and economic stability. Together, these approaches highlight the different but equally important roles that leadership can play within a functioning democracy.

 

Ultimately, the examples of Nuhu Ribadu and Umar Namadi underscore a fundamental lesson for Nigeria’s leadership culture. Leadership that is anchored in character often proves more enduring than leadership driven solely by charisma. Institutions grow stronger where leaders choose structure over spectacle and governance over personal acclaim.

 

As Nigeria continues to navigate complex governance challenges, the importance of disciplined and purposeful leadership cannot be overstated. The experiences of Ribadu and Namadi demonstrate that effective leadership does not always announce itself loudly. Sometimes it appears in decisive action to protect national stability; at other times, it emerges through patient engagement with citizens and the steady pursuit of development.

 

In both cases, the defining factor remains the same: leadership is most impactful when it is authentic, disciplined, and aligned with the responsibilities of public office. In a democratic society striving for stronger institutions and accountable governance, such leadership remains not only desirable but essential.

 

Yunusa Hamza (Tafidan Farin Dutse)
Gwaram Local Government Area Jigawa State
08034445493
yunusafarindutse@gmail.com

 

 

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Opinion

Abba Care: A Lifeline of Compassion in Kano State

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maternal health

 

 

Lamara Garba Azare

 

In Kano State, compassion has found structure. It has found funding. It has found direction. Under the leadership of Governor Abba Kabir Yusuf, healthcare is no longer a privilege negotiated by wealth; it is a right strengthened by policy. What is unfolding across the state is more than reform. It is a moral commitment woven into governance. It is Abba Care.

 

At the heart of this transformation is the introduction of free antenatal care and free delivery services for pregnant women in public health facilities. For countless families, this single decision has lifted a burden carried in silence for years. Pregnancy, once shadowed by fear of hospital bills, is gradually becoming a journey supported by public responsibility.

 

A visit to Murtala Muhammed Specialist Hospital in the heart of Kano tells the story better than statistics ever could. The maternity sections are vibrant with activity. Pregnant women arrive daily for routine checks, scans and medical consultations. The waiting areas are filled not with despair, but with expectation. The large turnout reflects renewed trust in government facilities. It demonstrates that when care is made accessible, citizens respond.

 

The visible reduction in maternal mortality in the state is no accident. It is the natural outcome of access. When women attend antenatal clinics regularly, complications are detected early. When deliveries take place in properly equipped facilities under trained supervision, risks are significantly reduced. Lives are saved quietly, steadily and consistently.

 

But Abba Care goes beyond maternity services. Through the initiative and the Basic Health Care Provision Fund interventions, free medical services are extended to pregnant women, children under five, sickle cell patients, the elderly aged 65 and above, and persons living with disabilities. It embraces those who often stand at the fragile edges of society. It ensures that vulnerability does not translate into abandonment.

 

Beyond direct service delivery, the administration has deliberately strengthened and revitalised key health institutions. While the Kano Health Trust Fund and the Drug and Medical Consumables Supply Agency predated the current administration, they have received renewed direction and operational momentum.

 

When this government assumed office, drug availability in public health facilities stood at below 30 percent. Today, availability has risen to over 95 percent, ensuring that patients who visit government hospitals are far more likely to receive the medicines prescribed to them. That shift has restored confidence in public facilities and reduced the burden of out-of-pocket spending.

 

Similarly, the Kano Health Trust Fund, once relatively unknown within the system, has emerged as a strong pillar of support across the sector. The Fund provides financial backing to primary, secondary and tertiary health facilities. It supports health-related Ministries, Departments and Agencies and extends assistance to health training institutions. In doing so, it strengthens infrastructure, manpower development and service delivery across multiple levels of care.

 

Most significantly, the recent establishment of the Kano State Centre for Disease Control has positioned the state as a pioneer in subnational health security, making Kano the first in Nigeria to create such a structure with regulatory authority over communicable and non-communicable diseases. Together, these institutions form a coordinated framework that reinforces the government’s commitment to quality, accessible and resilient healthcare delivery.

 

Speaking on the mandate of the Centre, its Director-General, Prof. Muhammad Adamu Abbas, described the agency as a defining milestone in the state’s public health journey. He explained that the Centre is designed not only to respond to outbreaks but also to strengthen surveillance systems, coordinate rapid response teams, regulate disease control programmes and deepen community engagement in prevention efforts. According to him, the agency has already undertaken case management activities, public sensitisation campaigns and field investigations in communities where suspected infectious diseases were reported. He reiterated its commitment to preparedness, transparency, scientific evidence and strong collaboration with partners and stakeholders.

 

Equally reassuring is the Kano State Emergency Medical Services and Ambulance System (KN-SEMSAS). This initiative provides free emergency response and treatment to victims of automobile accidents, gunshot wounds, violent attacks and other critical situations. Pregnant women in distress, patients with hypertension, people living with HIV and individuals battling terminal illnesses are attended to without hesitation over payment. In moments when seconds matter, government intervention becomes the difference between survival and tragedy.

 

The circle of compassion widens further. Inmates of correctional and rehabilitation homes, as well as elderly residents in Shahuci homes, are also beneficiaries of free medical services. These are citizens who might otherwise be overlooked in policy conversations. Yet under this administration, they are remembered, included and protected.

 

There is philosophy in this approach. A government reveals its character by how it treats the weakest among its people. When the elderly can access treatment without fear of cost, dignity is restored to ageing. When children under five receive free care, the foundation of the future is strengthened. When persons living with disabilities are covered, inclusion becomes practical rather than rhetorical.

 

Governor Abba Kabir Yusuf’s leadership style reflects calm resolve. He does not merely speak about compassion; he institutionalises it. Abba Care is not charity. It is structured empathy translated into sustainable intervention. It recognises that public office is a trust and that power must bend toward the protection of life.

 

Across Kano, families now speak with relief rather than anxiety. A father no longer calculates whether he can afford treatment for his sick child. A mother no longer postpones clinic visits due to registration fees. An elderly citizen walks into a health facility knowing that age has not diminished his worth in the eyes of government.

 

Healthcare reform may appear technical on paper, filled with acronyms and budgets. On the ground, however, it is deeply human. It is the smile of a discharged patient. It is the cry of a newborn delivered safely. It is the quiet gratitude of a grandmother whose blood pressure is managed without financial strain.

 

Abba Care represents a broader belief: that development must begin with people. Roads and buildings matter, but healthy citizens matter more. By investing in maternal health, emergency services, chronic illness care and protection for the vulnerable, Kano State is shaping a future anchored in human wellbeing.

 

Since the introduction of this policy, the impact is visible. Confidence is growing. Trust between government and the governed is deepening.

 

More importantly, in safeguarding mothers, children, the elderly, the sick and the marginalised, Kano safeguards tomorrow. Abba Care stands not merely as a policy, but as a living reminder that leadership, when guided by humility and compassion, can touch lives in the most profound ways.

 

Lamara Garba Azare, a veteran journalist, writes from Kano.

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