Opinion
How to bring a real, permanent, sustainable, useful and beneficial change
How to bring a real, permanent, sustainable, useful and beneficial change
By 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.
Dear brothers and sisters! Allah Almighty says:
“Indeed, Allah will not change the condition of a people until they change what is in themselves.” [Qur’an, 13:11]
Respected servants of Allah! The topic I’d like to discuss today in my sermon is about real change not empty change.
If we look at the best companies in the world, many of you work in those very companies. Change is very important. Adapting to change, adapting to the economic hardship, adapting to whatever’s going on, being able to become better and better, looking at feedback from customers. Looking at what the market is saying and how to match what the market needs.
The best teachers – they don’t teach every lesson the same way. They’re always wondering: how can we be better? How can we teach better?
The best athletes, every shot they take, they’re learning for the next shot. And they’re not afraid of taking those shots. For example, Michael Jordan said you miss 100% of the shots you don’t take.
You don’t take a shot, you can’t make it. So how can you learn from every single shot that you try to make? And as Muslims, how do we be better Muslims? How can we make change? Not only for ourselves, but for our families and for our community and for our countries and for our global Muslim Ummah, which especially now is hurting more than ever because of what’s going on (insecurity).
The Masjid al-Aqsa in Palestine – may Allah help our brothers and sisters there. What’s going on in China with the persecution of Muslims there, and in Burma and so many other places. As Muslims, it’s so important for us to understand the process of change and how to effect change. And to ensure that this isn’t just be something we preserve for our professional life.
Many of us are really good at our professional life, where we talk about these kinds of things, but how can we bring that ability to manage change and that ability to make change? How can we bring that to, not only our Muslim brothers, not only our community, not only our families, but to ourselves.
And if we look at our history, if we look at the reason that the Qur’an tells us for why we came to this earth, it was a process of change. Shaitan (Satan) was unable to change his view. Iblis was unable to change his mindset. He was unable to seek forgiveness and learn from his mistake. He was unable to be better.
He was unable to let go of his ego and his arrogance. And so he became Ar- Rajim – the cursed one. If we look at Prophet Adam and Hawwa’, they changed. They sought forgiveness. They learned from their mistake. And that’s what brings us here to earth – the process of change.
A lot of times we fear change. We fear that question: “what will happen when?” When COVID-19 started, how many people were so afraid of what’s going to happen? We were all stressed out about whatever is going to transpire. So having that trust in Allah throughout that process is incredibly important.
And I’d like to discuss how our beloved Prophet Muhammad (Peace be upon him) made change. Of course he made change in so many ways, but what are some of the things that we can discuss in the time that we have?
How did the Prophet (Peace be upon him) spark this civilisation that, in one hundred years, spread from the coasts of West Africa to China, in such a short amount of time? How did that happen so quickly? How was the Prophet (Peace be upon him) able to change a very rough society, a tribal society in the middle of the desert, with very few resources? Most people could not read or write. He himself could not read or write. How did the Prophet (Peace be upon him) make change with such huge obstacles and challenges where he could not even count on his own family members for support? Where his own uncles, his own family members – the Quraish, Abu Lahab – his own family members were against him. So, in the face of such challenges and seemingly unsurmountable obstacles, how did the Prophet (Peace be upon him) was able to actually affect change? And so let’s take a look.
The first thing that we notice about the Prophet (Peace be upon him) process is that the change did not happen all at once. It was not something that the expectation was that, as soon as Prophet Muhammad (Peace be upon him) says it, then it must happen and that’s it, and there’s nothing anyone can do about it. But rather, it was known that this is going to be a long-term mission, but there was a vision behind this.
There’s a set of steps that needed to take place, and each step was important on the journey. It wasn’t just about the end, but it was also about the means to get there. And that’s why I encourage all of us and anyone who want to bring real change to read the history of the life of the Prophet Muhammad (Peace be upon him). What did he go through and how was he able to make the change that he did?
What we see is a gradual change. Take something simple, like the prohibition of alcohol. It’s a very simple case where it did not come down all at once, but rather it came down gradually.
Also because, in the time of Makkah, the Muslims were not allowed to fight back. They were in Makkah. They were amongst the oppressors. The permission only came once they were in Madinah, and they could actually defend themselves and they could actually protect themselves.
And so this process has to be gradual. And yes, there’s, short-term things we can do and that we should do, but we must realise that it is a process that takes time.
The second thing we see in the way of the Prophet Muhammad (Peace be upon him) is that he approached things with a kinder way, with a gentler way. He could have been very authoritative, and he could have taken actions very harshly, but rather he tried his best to find the kinder way. And that is why, Allah Almighty says:
“If you were harsh and they would have ran away from you. But it was by the mercy of Allah that you were gentle to them.” [Qur’an, 3:159]
That was a part of his character. So, how can you approach things in a nuanced way? How can you approach things with gentleness? Realise that things aren’t what they seem.
The example of the man who urinated in the mosque, the bedouin man – the rest of the companions were ready to jump at him, but the Prophet (Peace be upon him) told them to let him finish and then they cleaned it up. Then that man accepted Islam. Or the example of the Jewish man and who came to test the Prophet (Peace be upon him) grabbed his shirt, and asked him for his debt and Umar was ready to jump at the guy, and Prophet (Peace be upon him) said:
“Wait, pay him his debt and pay him extra because you scared him.”
The Prophet (Peace be upon him) found ways. He was just, but he also tried his best to find the gentle way.
The third thing that the Prophet (Peace be upon him) did is that he brought in others. He had his Sahabah – the companions. The Prophet (Peace be upon him) did not try to do everything on his own. A lot of times, we have a great idea where we think, “I don’t need help from anybody else. Let me just do this by myself.” But actually, the Prophet (Peace be upon him) built a strong community. He realised that his efforts were not enough by himself. He would not be able to do it. He would need so many people with so many different talents and abilities and skills. He realised that he needed an Ummah. And this is what Allah commanded him to do. But it’s not enough just to have these solo activities that is approached at a large scale at the Ummah level.
The Prophet (Peace be upon him) was also told by Allah that every single member of that Ummah is important. The first martyr in Islam was a woman. By the name of Sumayyah. She was the first one who died for the sake of Islam. Every single person was important to the Prophet (Peace be upon him) in seeing that change play out. In the Qur’an, Allah tells us:
“Do not only turn your attention to those who are wealthy and powerful, but keep in mind the blind person and keep in mind the poor person.“
And Prophet (Peace be upon him) has even told us this. And so every member of that Ummah mattered.
And then we also have very familiar story in the Qur’an. The story of Prophet Dawud and Jalut – the story of a Supreme army. We have Prophet Dawud with his small group of followers, and he is able to, against the odds, defeat Jalut. Allah helps Prophet Dawud, and we see this in the time of the Prophet Muhammad (Peace be upon him) too. We see this at the battle of Badr, and at the battle of Uhud. We see it time and time again. The Muslims were small in number, yet they are able to succeed with the help of Allah and by the permission of Allah and by the wisdom of Allah.
We see this in the story of Prophet Musa that, even though Allah did such incredible miracles for Prophet Musa, Prophet Musa was still told to act in the way that he could. Prophet Musa was told to go to Fir’aun (Pharaoh) and to speak to him. And Prophet Musa was worried. He said:
“What about my speech, ya Allah? My speech is muffled. I’m not a good speaker. I’m not eloquent. Send Harun, my brother.”
Prophet Musa had all kinds of fears of failure in those situations. Allah Almighty told him:
“And speak unto him a gentle word, that peradventure he may heed or fear.” [Qur’an, 20:44]
Even though Fir’aun (Pharoah) did not listen, many of the followers of Pharoah listened. A lot times, we think we know what the result should be. We think that we know what the result in our minds, that is what the result should be. And that is the only way forward because that result seems so far out of reach. We don’t even want to take action. But the fact is, once we start taking those steps, Allah will open doors that we have never seen before. Allah will open doors for us that we would not even have considered. And that is why Allah Almighty says:
“And whosoever kept his duty to Allah, Allah will appoint a way out for him.” [Qur’an, 65:2]
The one who is mindful of Allah, the one who sticks to their principles and values, Allah finds for them a way. And so our part is to take those steps towards change on an individual level, in order to better ourselves.
So what is that simple step that I can take today to be a better Muslim? How can I continue what I was doing in the month of Ramadan? How can I be a better father, a better mother? What are the steps that I can take work? What talents do I have? What skills do I have that I can offer to my community?Alhamdulillah, we are so privileged the amount of talent that we have in this community? I would say that we actually have a responsibility to the rest of the Ummah.
We have a responsibility to the rest of the Ummah, the minds and the talents that are in this Mosque right now, that are in this community right now, have a responsibility to the rest of the Ummah. So how are we using the Allah-given skills, the skills that Allah has given us, how are you using that to change our community for the better? And it’s not just finances. It’s not just finances. It’s not just about, “oh, Allah, we’ll send someone to help us.” No, we have to be the real change. And that is why Allah Almighty says:
“Indeed, Allah will not change the condition of a people until they change what is in themselves.” [Qur’an, 13:11]
Allah does not change our status until we change ourselves. So what are the gradual steps that we can take to make change? What are the things that we can do to start making that change? Yes, we did it in Ramadan. We did things that we don’t normally do the rest of the year. We were able to do them in Ramadan and yes, it was tiring and yes, it was hard and yes, it was difficult, but we know that if we got that one night, Lailatul-Qadr, if we were able to get that reward of Ramadan as the Prophet (Peace be upon him) said, then:
“That Allah may forgive you of your sins that which is past.” [Qur’an, 48:2]
All of our previous sins or mistakes are forgiven and that is the reward of Ramadan. So nothing worth it is easy. And there is hardship, you know, when we’re born and we’re young, when we’re children, we want to learn. When we have our own children we see how curious they are. They want to do something, they want to learn, they want to do things themselves. From childhood, we want to improve and be better, but then the failures come and then we start to fear what will happen. And we’re not as courageous as we used to be.
How can we bring that energy back? In order to make a real change, not only for ourselves and for our family, but for our whole Ummah, for our countries and for the entire Muslim nation.
I ask Allah that he helps us to do that. And he helps us to affect change and learn how to make that change, and then apply that in our lives, and I ask Allah that he guides us by his book in the way of his Prophet (Peace be upon him), ameen.
Dear brothers and sisters! In addition to the things that I mentioned about how we can start to take changes, make changes in our own lives. There’s something really short-term, my brothers and sisters, that is really important for us to understand. How can we help our brothers and sisters everywhere in the world? What is it that we can do?
The first thing that we should do is make Du’a for them. Are we actually remembering them in our Du’as? Are we even making Du’as since Ramadan? And when we make Du’a, do we make it with yaqin (certainty) and with conviction. Let’s make Du’a for our brothers and sisters who are in the hands of terrorists, armed bandits and kidnappers, and all across the way world. Those that are suffering and depressed. May Allah alleviate their suffering and their pricing. May Allah set them free and give them justice, ameen.
The second thing we can do is to make this a topic of discussion in our families and to not shy away from that. Go out and say, “Let’s, as a family, instead of watching Godzilla vs King Kong tonight, let’s watch about the Islamic history. Let’s learn our own history.” A lot of times, we don’t even know our own history. When I went to school, I learned Northern Nigeria history. I learned Nigeria history. Again. I learned Islamic history. World history had two pages of Islam, two pages of Egypt and Pharaoh.
We don’t even know our own history. And our history is our memory and our memory is what makes us, so we need to learn about ourselves. We need to learn about where we came from. We need to teach our children about where we came from and what our history is. We should learn about the history of Muslims in this country and how Muslims came to this country. Why do the conflicts that exist? Why are they happening?
The third thing we can do is to write to our leaders and politicians. I know that seems like such a far off thing, writing to our leaders and politicians. What does that even mean? It seems like such an inaccessible thing, but I’ll tell you that it’s something that I feel in our community has been more accessible to me than I’ve ever seen before. These politicians and representatives have come to this mosque.
They have come here looking for our votes and saying we should hold them to it. We should tell them what we want to see. And we especially should support those who have come out in support of our people, our brothers and sisters. We should make sure that we are behind them and that we support them, irrespective of their region or tribe.
The fourth thing we can do is to go out to these events. We should go to what’s going on. We should make sure that our voices are heard. Our presence is felt because that’s what people see. That’s what people see – the images, the pictures, the media.
The fifth thing we can do is vote with our money. What are the products that we buy? Where are they coming from? And so I ask Allah that He helps us to do that. I ask Allah that He helps our brothers and sisters who are in the hands of terrorists, armed bandits and kidnappers, where they’re persecuted innocently.
May Allah set them free and grant them justice. May Allah grant them strength and courage. May Allah protect them and their families. May Allah guide them. May Allah strengthen us to do what we need to do. May Allah guide us in our youth. may Allah guide our elders, the men, and the women.
May Allah accept those who have passed. May Allah except him into his forgiveness and his mercy. May Allah give their families patience. May Allah grant us Jannatul-firdaus and reunite us with them and raise us with the Prophets and the martyrs and the Salihin and the righteous one, ameen.
Respected 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-Hijjah 30, 1443 AH (July 29, 2022).
By Imam Murtadha Gusau
In the Name of Allah, the Beneficent, the Merciful
All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our beloved Prophet Muhammad (Peace be upon him) and upon all his family and companions. To proceed:
Dear brothers and sisters! Eid al-Adha or the Feast of Sacrifice is the second and the largest of the two main holidays celebrated in Islam, the other being Eid al-Fitr. This significant occasion honours the willingness of Prophet Ibrahim to sacrifice one of his sons, either Isma’il or Ishaq, as an act of obedience to Allah’s command. It is a time of deep spiritual reflection, communal prayers, and acts of charity. Eid al-Adha holds immense cultural and religious significance for Muslims around the world.
According to Islamic tradition, the story of Eid al-Adha dates back to the life of Prophet Ibrahim. One of the main trials of Prophet Ibrahim’s life was to receive and obey the command of Allah to slaughter his beloved son. Prophet Ibrahim had recurring dreams where he saw himself sacrificing his son Isma’il, and he recognised this as a divine command. He shared his dream with his son, who obediently responded:
“Father, do what you are ordered to do.”
Prophet Ibrahim prepared to fulfill Allah’s will and sacrifice his son as an act of unwavering faith and obedience. However, just as Prophet Ibrahim was about to carry out the sacrifice, Allah intervened and replaced Isma’il with a ram. This divine intervention demonstrated Allah’s mercy and provision, acknowledging Ibrahim’s commitment and sparing his son’s life. Muslims commemorate this event during Eid al-Adha by sacrificing animals and distributing the meat among their families, the needy, and the less fortunate.
Eid al-Adha follows the Islamic lunar calendar and falls on the tenth day of Dhul-Hijjah, the twelfth and final month of the Islamic year. The celebration lasts for four days and involves various religious and social customs. Families gather for communal prayers at Mosques, where they seek blessings, forgiveness, and spiritual rejuvenation. These prayers are led by an Imam, Shaykh or Malam and emphasise the importance of unity, compassion, and gratitude.
An essential aspect of Eid al-Adha is the act of Udhiyyah, which refers to the ritual sacrifice of an animal, often a goat, sheep, cow, or camel. The sacrifice symbolises Prophet Ibrahim’s willingness to sacrifice his son and his ultimate submission to Allah’s command. Muslims who can afford it perform Udhiyyah, and the meat is divided into three parts: one for the family, one for relatives and friends, and one for the less fortunate.
Apart from religious practices, Eid al-Adha is a time of joyous celebrations and vibrant festivities. Families come together to share meals, exchange gifts, and engage in acts of charity. It is a time to strengthen bonds, reconcile differences, and extend goodwill to all. Many Muslims also use this occasion to embark on journeys of pilgrimage to the noble city of Makkah, fulfilling one of the Five Pillars of Islam known as Hajj.
Eid al-Adha is celebrated by Muslims across the globe, transcending geographical boundaries and cultural diversity. While the core rituals remain the same, the festivities showcase the unique traditions and customs of each region. In countries with significant Muslim populations, such as Saudi Arabia, Pakistan, Indonesia, Bangladesh, Nigeria, etc, the celebrations are particularly grand and elaborate.
The atmosphere during Eid al-Adha is filled with joy and a sense of community. Streets are adorned with colourful decorations, and markets bustle with shoppers purchasing new clothes, sweets, and gifts. Traditional dishes and delicacies are prepared, and families open their homes to welcome guests and share meals. The exchange of greetings and well wishes is a common practice, spreading love and harmony among individuals.
The pronunciation of Eid al-Adha may vary based on regional accents and languages. It is also commonly pronounced as Eid al-Azha and Eidul Azha, especially in regions influenced by the Persian language like the Indian subcontinent. The Arabic pronunciation is Eid Al-Adha.
The term “Eid” itself is derived from the Arabic word عيد (ʿid), which signifies a festival, celebration, feast day, or holiday. The term has its roots in the triliteral root عيد, which carries meanings of “to go back, to rescind, to accrue, to be accustomed, habits, to repeat, to be experienced; appointed time or place, anniversary, feast day.” The holiday is known as عيد الأضحى (Eid al-Adha) or العيد الكبير (Eid al-Kabir) in Arabic, with the words أضحى (adha) and قربان (qurban) being synonymous in meaning, representing sacrifice, offering, or oblation.
Eid al-Adha is a significant Islamic festival that commemorates the devotion and obedience of Prophet Ibrahim to Allah’s command. It serves as a reminder of the importance of faith, sacrifice, and compassion in the lives of Muslims. The observance of Eid al-Adha involves prayers, acts of charity, and the sharing of joyous moments with family, friends, and the less fortunate.
During this festive season, Muslims express their gratitude for the blessings received and recommit themselves to the principles of unity, generosity, and love. The timeless story of Prophet Ibrahim and his son serves as an enduring symbol of faith, resilience, and the boundless mercy of Allah. As Muslims gather to celebrate Eid al-Adha, they embrace the values of sacrifice and selflessness, fostering a sense of harmony and goodwill within their communities.
Respected brothers and sisters! There are always questions whenever Eid occurs on a Friday, and I would like to clarify whether it is obligatory to pray both Eid Prayer in the morning and Jumu’ah in the afternoon.
First of all, we should remember that both occasions are among the most important Islamic symbols. Attending both prayers and congregations are very virtuous. The mindset of the person should be to be eager to attend both prayers, as this is part of glorifying the symbols of Allah. Allah Almighty says:
“And whoever honours the symbols of Allah – indeed, it is from the piety of hearts.” [Qur’an, 22:32]
That is why most of the scholars including Hanafiyyah and Malikiyyah consider attending both of them as obligatory.
The Shafi’iyyah school of thought gave an excuse only for those who live away from the city where the Jumu’ah is established, not to attend the Jumu’ah once they have attended the Eid Prayer. The reason is due to the difficulty they are likely to encounter in coming back to attend the Jumu’ah Prayer.
These scholars say that attending Jumu’ah is obligatory (wajib) by consensus, as Allah Almighty says:
“O you who have believed, when [the Azan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew.” [Qur’an, 62:9]
The scholars have said that lifting this confirmed obligation needs further evidence of the same level and most of the evidences that are presented are not strong enough to waiver this obligation.
Furthermore, al-Nu’man Ibn Bashir narrated that:
“The Messenger of Allah (Peace be upon him) used to recite: ‘Glorify the Name of your Lord, the Most High’ and ‘Has there come to you the narration of The Overwhelming?’, on Friday and on Eid, and when Friday and Eid converged, he would recite them both.” [Muslim]
This incident also happened during the time of Uthman Ibn Affan, as it is reported in the Sahihul Bukhari and the Muwatta of Malik that Abu Ubaid, the freed slave of Ibn Azhar, said:
“I was present on the occasion of two Eids (together) with Uthman Ibn Affan; that was on a Friday. He offered the (Eid) prayer before the sermon (khutbah), then delivered the sermon (khutbah) and said, ‘O people, on this day two Eids have come to you together, so whoever wants to wait for Jumu‘ah with the people of al-Awali, let him do so, and whoever wants to go back, then I gave him permission to do so.’”
However, the official opinion of the Hanbaliyyah school of thought is that attending one of the two prayers is sufficient.
They support their view with numerous evidences such as:
1. The Hadith of Zaid Ibn Arqam (RA), according to which Mu‘awiyah Ibn Abi Sufyan (RA) asked him:
“Did you ever witness with the Messenger of Allah (Peace be upon him) two Eids that happened on the same day?” He said, “Yes.” Mu‘awiyah Ibn Abi Sufyan asked, “What did he do?” Zaid Ibn Arqam replied, “He (Peace be upon him) offered the Eid prayer, then he granted a concession allowing people to miss Jumu‘ah prayer, and he said: ‘Whoever wishes to pray (Jumu‘ah), let him do so.’” [It is narrated by Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah, al-Darimi, and by al-Hakim in al-Mustadrak, where he said, “This Hadith has Sahih isnads, even though they [Bukhari and Muslim] did not narrate it, and it has a corroborating report according to the conditions of Muslim. And al-Dhahabi agreed with him.”
Imam al-Nawawi said in his book al-Majmu‘, “Its isnad is jayyid.”
2. The corroborating evidence mentioned above is the Hadith of Abu Hurairah (RA), according to which the Messenger of Allah (Peace be upon him) said:
“Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah.” [Narrated by al-Hakim as stated above; also narrated by Abu Dawud, Ibn Majah, Ibn al-Jarud, al-Baihaqi and others]
3. The Hadith of Ibn Umar (RA) who said:
“Two Eids came together at the time of the Messenger of Allah (Peace be upon him). He led the people in (the Eid) prayer, then he said, ‘Whoever wishes to come to Jumu‘ah may come, and whoever wishes not to do so may stay away.’” [Narrated by Ibn Majah]
It was also narrated by al-Tabarani in al-Mu‘jam al-Kabir as follows:
“Two Eids came together at the time of the Messenger of Allah (Peace be upon him): Eid al-Fitr and Jumu‘ah. The Messenger of Allah (Peace be upon him) led them in the Eid prayer, then he turned to face them and said, ‘O people, you have attained goodness and reward, but we are going to pray Jumu‘ah; whoever wishes to pray Jumu‘ah may do so, and whoever wishes to go back, may go back.’”
4. The Hadith of Ibn Abbas (RA), according to which the Messenger of Allah (Peace be upon him) said:
“Two Eids have come together on this day of yours, so whoever wishes, it [the Eid prayer] will suffice for Jumu‘ah, but we will pray Jumu‘ah, In Shaa Allah.” [Narrated by Ibn Majah]
The discussion between the scholars cannot be concluded at this time and hence I advise Muslims for the following:
1. It is without a shadow of a doubt that attending both prayers is safer and far better than missing one of them.
2. Whoever has not attended the Eid prayer for whatever reason while he should have attended it is not included in that concession granted by some scholars. And hence he must attend Jumu‘ah prayer.
3. The Imam of the Jumu‘ah Mosque must hold Jumu‘ah prayers and this is confirmed even by those scholars who do not believe that it is obligatory to attend both.
4. Whoever lives at a distance from the Mosque and needs to travel a long journey to attend the Eid prayer and it is very difficult for him to stay to attend the Jumu’ah prayer may have the concession allowing him not to attend Jumu‘ah. However, he must pray it as Zuhr after the time for Zuhr begins.
5. The view that whoever attends the Eid prayer has a concession waiving both Jumu‘ah and Zuhr prayer on that day is an incorrect view. Therefore, it is rejected by the scholars and they have deemed it to be mistaken and odd, because it is contrary to the Sunnah and suggests that one of the obligatory duties enjoined by Allah, may He be glorified and exalted, is to be waived with no evidence to that effect. Perhaps the Sunnahs and reports about this issue – which grant a concession allowing the one who attended the Eid prayer not to attend Jumu‘ah, but state that he must still pray Zuhr – did not reach the one who said that.
I ask Allah by His beautiful Names and lofty Attributes that He bring Eid upon us once again and that our condition in that time be better than our condition in the previous instance, and that He accept our deeds from us and from all the Muslims.
So, as we honour the traditions and teachings of Eid al-Adha, let us reflect upon the virtues it embodies and strive to emulate them in our daily lives. May this auspicious occasion bring peace, unity, progress, joy, happiness, and blessings to all those who observe it. Ameen.
Dear brothers and sisters! Today we have only a day to Eid-ul-Adha. Please support the orphans with your sadaqah, help them with your donations and assist them with your Zakat so that they celebrate Eid-ul-Adha happily.
For those respected brothers and sisters who want to donate to orphans, to Islamic projects and activities FISABILILLAH, those who want to send their Sadaqah and Zakat, here are the bank account details:
1. Account number: 0048647196.
– Account name: Murtala Muhammed.
– GTBank
Or:
2. Account number: 1779691620
– Account name: Murtala Muhammed.
– Access Bank.
Allah Almighty says:
“Verily, Allah will help those who help His cause. Truly, Allah is All-Strong, All-Mighty.” [Qur’an]
Jazakumullah Khairan as you kindly assit, help, donate and contribute to the cause of Allah, the cause of Islam.
May Allah Almighty accept your sacrifices, amplify your intentions, and bless you, your families with peace and barakah.
All praise is due to Allah, the Lord of the worlds. Prayers, peace and mercy are upon our beloved master, Muhammad, the son of Abdullah (Peace be upon him), his family and Companions.
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-Hijjah 10, 1446 AH (June 06, 2025).
By Mustapha Muhammad
It is no longer news that the Executive Governor of Kano State, Alhaji Abba Kabir Yusuf, is the Kano State Amirul Hajj of the year, 2025, but one thing significant is the way he is committed to ensure Kano Pilgrims have seamless Hajj exercises.
Nights and days struggles, meetings upon meetings, putting the right people to head the affairs of the Hajj Committee is certainly a pointer that, Governor Abba Kabir Yusuf, is making efforts to see every pilgrim from Kano State smiles.
He appointed the Emir of Karaye, Alhaji Dr. Muhammad Maharaz, to head the Central Hajj Coordination Committee and his members, who had track records in all their disciplines. To mention: Hon. Sarki Aliyu Daneji, Sheikh Tijjani Auwal, (Commissioner Religious Affairs), Sheikh Tijjani Bala kalarawi, Sheikh Aminu Daurawa (Hisbah Commandant) and Sheikh Dr. Bashir Aliyu Umar,
Other members were Dr. Al-Fatihi Karibullah, Alhaji Yusuf Lawan, Sheikh Tijjani Sani Maihula and Alhaji Abdullahi Kabir Yusuf, Hajiya Aisha Munnir Matawalle, Sheikh Basheer Arabi, Alhaji Yusu Abdullahi and Alhaji Muhammad Ghali Muhammad.
Making the list also were Alhaji Umar Yakubu Kabara, Alhaji Murtala Lawan Sani, Hajiya Kubura Ibrahim Dankani, Hajiya Batulu Isa Waziri, Alhaji Abdullahi Muhammad Indabawa, Alhaji Hussaini Abdul Inuwa as well as Alhaji Lamin Rabiu Danbappa as Secretary.
The amiable Governor, Alhaji Abba Kabir Yusuf, was seen inspecting the food for the Kano State pilgrims, not only that but after the meals ready; he served the pilgrims, this is rare gem at the corridor of power, despite the fact that he has all the representatives, including the Coordinating Committee, but he deems it necessary to do it himself.
At Mecca, the compassionate leader has presented a gift of flasks to the pilgrims, and at the same time while realizing the heatwave and scorching sun, the people’s Governor presented an umbrella to all the pilgrims numbering 3, 345. This is to relief them from the heatwave. In June, temperature in Mecca is extremely high, sometimes reaches about 42 degrees.
In Minna, the pilgrims enjoy decent and complimentary succulent meals including clean drinking water, waiting for Arafat tomorrow, (Thursday 4th June 2025)
The pilgrims from Kano State appear to be different from others; receiving courtesy from the Amirul Hajj, Alhaji Abba Kabir Yusuf. They keep praising the efforts of the Governor Abba Kabir Yusuf.
It is obvious that serving the pilgrims who are dubbed Guests of Allah (SWA) and Guests of the Two great Holy mosques is serving humanity.
Abba Kabir Yusuf, as the Amirul Hajj, is really serving the Pilgrims, and equally serving Humanity.
Mustapha Muhammad, is the Chief Press Secretary to the Kano State Governor, Alhaji Abba Kabir Yusuf.
Dr Ruqayyah Hamidu Muhammad
A Timely Intervention Amid Growing Urban Challenges
The Kano State Government’s recent unveiling of a comprehensive Transport Policy is a timely and commendable move. With rapid urban growth, rising population, and increasing road congestion, this bold initiative could mark a turning point in how transportation is managed across the state. Yet, for this policy to succeed, it must be implemented with transparency, accountability, and firm resolve, especially in reforming the Kano Road Traffic Agency (KAROTA) and regulating Adaidaita Sahu tricycle operations.
Road Chaos: More than Just Traffic Lights
Kano’s roads have become chaotic not only due to the growing number of vehicles but also because of poor enforcement, inadequate infrastructure, and unregulated commercial transport activities. While the installation of traffic lights at major intersections is a welcome technological upgrade, infrastructure alone cannot solve the systemic issues that undermine road safety and public order.
KAROTA: Urgent Need for Institutional Reform
Originally established to promote road safety and regulate traffic, KAROTA has largely failed in its mandate. Instead, the agency’s personnel are frequently linked to harassment, extortion, and misconduct. Incidents of manhandling drivers, issuing fines without receipts, begging motorists for money, and accepting bribes from overloaded vehicles have become common. This institutional breakdown has transformed KAROTA’s image from a regulatory body to a predatory force on the roads; a perception that must change if the new policy is to succeed.
Adaidaita Sahu: Bringing Order to the Streets
Once a practical urban transport innovation, Adaidaita Sahu tricycles have descended into disorder. Many operators are rude, lack formal training and knowledge of traffic regulations, operating without fixed routes or designated stops. This behavior contributes to traffic jams and accidents, as tricycles weave unpredictably and stop arbitrarily to pick up passengers. The policy addresses these issues by proposing driver training, route regulation, and the establishment of official bus stops to restore order and improve safety.
A Vision for Integrated and Sustainable Transport
The new policy aims also to improve access to transport for all Kano residents by integrating multiple transport modes, including road, rail, water, and air. It focuses on aligning urban planning with transport infrastructure to reduce congestion and promote environmental sustainability. Additionally, it calls for the professionalization and digitalization of traffic enforcement agencies, including KAROTA, to reduce corruption and improve service delivery.
Inclusive Stakeholder Engagement
To ensure the policy meets real-world needs, the government plans a two-day stakeholder consultation. This engagement will bring together transport operators, civil society, experts, and government agencies to review and refine the draft policy.
Beyond Policy: Changing Culture and Behavior
While the new traffic lights and policy are critical, real success depends on changing the culture of road use in Kano. A professional, transparent KAROTA and a regulated, well-trained commercial transport sector are key to achieving a safe, efficient, and world-class transport system.
A Call to Action for All Kano Residents
The safety of Kano’s roads concerns everyone. Reform is no longer optional; it is an urgent necessity. Only through collective effort, from government to drivers to everyday commuters; can we build a traffic culture grounded in respect for the law, human life, and mutual responsibility.
Dr Ruqayyah Hamidu Muhammad
Executive Director
Network for Awareness for Socio-economic Rights and Sustainable Development (NASSDeV).
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