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[Friday Sermon] Let Us All Repent From Our Sins And Turn To Allah Almighty!

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By Imam Murtadha Gusau

In the name of Allah, the Most Merciful, the Bestower of Mercy

All praise is due to Allah the forgiver of the sins and the accepter of repentance and severe in punishment.

Dear brothers and sisters! Allah Almighty said:

“And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins – and who can forgive sins except Allah? – and [who] do not persist in what they have done while they know.” [Qur’an, 3: 135]

Respected brothers and sisters! Indeed repentance cures hearts sickened by misdeeds. Repentance is the gate of hope. Repentance is an open door. Repentance is warm streaming tears. Allah Almighty says:

“[O Muhammad], inform My servants that it is I who am the Forgiving, the Merciful.” [Qur’an, 15: 49]

Glory be to Allah, The Forgiving, Especially Merciful. He is the most in giving yet His servants disobey Him. He watches over them, protects them and safeguards them as if they did not disobey Him.

Allah is the One who answers the supplication of the one supplicating. Allah answers the one asking. And Allah is the hope for the hopeful.

And Allah is the Most Generous and generosity is from Him. And from His generosity is that he forgives the disobedient. And He loves those who are constantly repentant and loves those who purify themselves.

Dear Muslims! Repentance is when the sinner and those falling short, and all of us are sinners and fall short, turns to his Lord with a broken heart and humbled limbs. And his state and words express: Oh Lord, I do not have a lord other than You who accepts my repentance, none is able to forgive me if You do not forgive me, and none is able to have mercy on me if You do not have mercy on me, oh Lord of the worlds.

Great servants of Allah! Why do we repent? We repent because Allah commanded repentance. Allah Almighty said:

“And turn to Allah in repentance, all of you, O believers, that you might succeed.” [Qur’an, 24: 31]

We repent because Allah loves those who are constantly repentant, those returning to Him and those seeking forgiveness. We repent so that our Lord will rejoice over us. We repent because Allah Almighty says:

“And whoever does not repent – then it is those who are the wrongdoers.” [Qur’an, 49: 11]

We repent because our scale is going to be displayed before our eyes on the Day of Resurrection. Our good deeds will be put on one side, and our bad ones will be put on the other side. And the good deeds will not tip the scale except by sincere repentance that erases bad deeds.

Listen and contemplate upon the narrative of this believing woman who, for a moment, neglected Allah’s watchfulness and fell into adultery. But the intensity of Iman (faith) and her fear of her Lord made her not able to sleep. Her mind did not calm down and her burden did not lighten, and the sin fueled a fire in her heart. And the ugliness of indecency burned within her chest. She said:

“Oh Messenger of Allah, I have committed adultery so purify me. And he turned her away, so the following day she said: Allah’s Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma’iz (the man that she had committed adultery with and he previously approached the Prophet but was turned back initially). By Allah, I have become pregnant. He said: if you insist, then go until you give birth. So when she gave birth, she came with the child wrapped in a cloth and said: Here he is, I have given birth. He said: Go nurse him until you wean him. When she weaned him, she came to him with the child who was holding a piece of bread in his hand. She said: Allah’s Messenger, here is, I have weaned him and he eats food. He entrusted the child to one of the Muslims and commanded for her to be brought. So she was buried up to her chest and he commanded the people and they stoned her. Khalid Bin Walid came forward with a stone and struck her head and blood spurted on the Khalid’s face so he swore at her. Allah’s Messenger (Peace be upon him) heard him and said: Khalid, take it easy, by Him in Whose Hand is my soul, she has made such a repentance that even if an extorter were to repent, he would have been forgiven. Then he commanded for her to be brought, then he prayed over her and she was buried.” [Muslim]

And in another narration:

“Then he (the Prophet) prayed upon her, so Umar Bin Al-Khattab said you pray upon her and she has committed adultery. Then he (the Prophet) said: she has made such a repentance that if it were divided among the people of Madinah, it would have accommodated them.” [Muslim]

My Dear brothers and sisters! Now is it not the time to repent? Is it not the time to turn to Allah? Is it not the time to return to Allah? For Allah stretches out His hand at night so that the sinners of the day may repent. And stretches out His hand at day so that the sinners of the night may repent. And repentance is not only for those who commit immorality and indecency, but it is for every believer. Allah Almighty says:

“O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow.” [Qur’an, 66: 8]

And our beloved Prophet Muhammad (Peace be upon him) used to repent to Allah and seek His forgiveness more than 70 times in one day and in another narration more than 100 times. The Prophet (Peace be upon him) said:

“O people, repent to Allah and seek His forgiveness, for I repent to Allah a hundred times a day.” [Muslim]

And Ibn Umar (may Allah be pleased with them) said:

“We counted the Messenger of Allah (Peace be upon him) saying a hundred times during one single sitting: My Lord forgive me and pardon me. Indeed, You are the Oft-Repenting and Especially Merciful.” [Sunan Abu Dawud]

So leave the disobedience, leave the people of the disobedience, leave the place of the disobedience, and leave everything that reminds you of the disobedience, and plentifully recite:

“Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.” [Qur’an, 7: 23]

Oh you who accustomed your tongue to backbiting, gossip and false speech, repent to Allah!

O you who neglected your children and left them to associate with bad company, repent to Allah!

Oh you who has gotten used to delaying the prayers, repent to Allah!

Oh you who has gotten used to eating the unlawful (Haram), repent to Allah, and return to the lawful (Halal), before the Angel of Death comes to you. Hasten from now and repent to Allah!

Please do not delay your repentance. What would you do if death descends upon you and you have not repented? How extensive are Allah’s blessings upon us and how far we fall short in being grateful to Him. And with that, He does not withhold from us!

Think about the One with Whom you are dealing. The One Who offers repentance to the disbelievers. And opens the path of return for the wicked. The One that if He forgives all creation, it would not diminish His dominion at all. The One Whose mercy surpasses His wrath. The One Whose name is The Accepter of Repentance, the Oft-Forgiving.

“And turn to Allah in repentance, all of you, O believers, that you might succeed.” [Qur’an]

Respected servants of Allah! Let us pause and reflect upon a narrative of the repentant.

It was narrated that a man came to Ibrahim Bin Adham and said to him: O Abu Ishaq, I transgressed against myself in disobedience, so offer me something to deter me and save my heart. Abu Ishaq said: As for the first matter, if you want to disobey Allah Almighty, do not eat from His sustenance. He said: From where do I eat and all that is on the earth is from His sustenance? He said: Are you fine with eating his sustenance and disobeying him? He said no.

Tell me the second matter. He said, “If you want to disobey him, do not live in any of his land.” The man said, “This is greater than the first matter.” If the east and the west and what is between them belong to Him, then where do I live? He said, “Are you fine with eating from his sustenance, living in his land, and disobeying him?” he said no.

Tell me the third matter. He said: If you want to disobey him while you are under his sustenance and in his land, find a place where he does not see you, and disobey him in it. He said: O Ibrahim, how is this while he is aware of what is in hidden? He said: Are you fine to eat from his sustenance and live in his land, and disobey him while he sees you and sees what you do openly? he replied no.

Tell me the fourth matter. He said: If the angel of death comes to you to take your soul, then say to him: delay me until I repent sincerely, and do righteous deeds for the sake of Allah. He said: he would not accept that from me. He said: Then if you are not able to push away death so that you can repent and you know that if he comes to you there can be no delaying, then how do you hope for salvation?

He said: tell me the fifth matter. If the guards of Hell come to you on the Day of Resurrection to take you to the fire, then do not go with them. He said: They will not leave me and will not accept that from me. Then how do you expect salvation then? He said: Oh Ibrahim: Enough for me, enough for me, I seek Allah’s forgiveness and repent to Him.

Dear Muslims! Now renew your repentance every night before you go to sleep. And fulfill its conditions for it may be your last sleep. And restore the rights to their owners, for this is one of the conditions of repentance. And adhere to seeking forgiveness for whoever does so, Allah provides him relief from every worry and a way out from every difficulty and sustenance from where he does not expect. And perform good deeds after misdeeds to wipe them out. Indeed, good deeds do away with misdeeds. And accompany the repentant and the righteous. They will remind you of Allah and the person follows the religion of his friend.

Oh Allah make us among those who are constantly repentant and who purify themselves. Oh the Oft Forgiving cleanse us of our sins. Indeed Allah is all Hearing, Answering.

I conclude with this and send prayers of blessings and peace upon our beloved 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, Muharram 07, 1444 AH (August 05, 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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