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Be Dutiful To Your Mother, You Will Be Blessed And Succeed Here And The Hereafter!

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Be Dutiful To Your Mother, You Will Be Blessed And Succeed Here And The Hereafter!

 

By Imam Murtadha Gusau

 

 

 

 

 

 

 

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

 

All praise is due to Allah the All Knowing Creator. He  placed mercy in the hearts of the mothers. To the point that the animal raises its hoof away from her son with mercy fearing that she will step on him. We praise Allah for His guidance. He ordained the religion for His servants. And distributed rights between them. He has given each person who has rights their rights:

“Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.” [Qur’an, 4:176]

Dear brothers and sisters! The Messenger of Allah (Peace be upon him) visited the grave of his mother and wept, and caused those around him to weep. He said:

“I asked my Lord for permission to pray for forgiveness for her and He did not give me permission, and I asked Him for permission to visit her grave and He gave me permission.” [Muslim]

He (Peace be upon him) did not do that except to uphold her rights and to be dutiful towards her.

Respected servant of Allah! Be conscious of Allah and obey Him. And know what is due upon you of rights so that you can fulfill them. For there are rights purely to Allah such as the acts of worship. And rights related to our parents, our relatives, our neighbours and the people that we interact with. He the Exalted mandated them upon us. It is part of

His religion that He ordained for us. And on the day of Resurrection He will hold us accountable for it.

Muslim brothers and sisters! There is no right due upon a person that is bigger and greater after the right of Allah Almighty and the right of His Messenger (Peace be upon him) than the rights of the parents. That was demonstrated by the texts of the Qur’an and Sunnah. And Allah Almighty took a covenant in this regard from those who were before us. Allah Almighty says:

“And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], “Do not worship except Allah; and to parents do good.” [Qur’an, 2:83]

And He the Glorified mandated in our Shari’ah with the strongest and most eloquent terms, and He coupled it with Tawhid of Him and prohibition of associating others with Him. He the Most High says:

“Worship Allah and associate nothing with Him, and to parents do good.” [Qur’an, 4:36]

And He says:

“And your Lord has decreed that you worship not except Him, and to parents, good treatment.” [Qur’an, 17:23]

Allah expressed it in terms of the decree which is from the strongest expressions of commanding and mandating. And the decree of a judge is carried out. And Allah is the most just of judges. And the fairest and most powerful of them. Rather He made dutifulness to the parents an instruction that He enjoined upon His servants. Allah Almighty says:

“Say, “Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment.” [Qur’an, 6:151]

Then He the Most High concluded the verse with:

“This has He instructed you that you may use reason.”

The mother takes precedence over the father with respect to dutifulness. And she has more rights due to her from her son than the rights owed by the son to his father. Because the pure Shari’ah came with this and she is the weaker of the two parents. And because she was pregnant, gave birth and nursed. Allah Almighty says:

“His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years.” [Luqman: 14]

And in another Qur’anic verse He says:

“And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months.” [Al-Ahqaf: 15]

And this was indicated in the Sunnah as narrated by Abu Hurairah (may Allah be pleased with him) who said:

“A man came to Messenger of Allah (Peace be upon him) and asked, “Who among the people is most deserving of my fine treatment?” He (Peace be upon him) said, “Your mother.” He again asked, ”Who next?” “Your mother”, the Prophet (Peace be upon him) replied again. He asked, “Who next?” He (the Prophet (Peace be upon him)) said again, “Your mother.” He again asked, “Then who?” Thereupon he (Peace be upon him) said,” Then your father.” [Bukhari and Muslim]

And in another Hadith he (Peace be upon him

said:

“Allah enjoins you to treat your mother’s kindly” -three times- “Allah enjoins you to treat your fathers and the closest and the next closest kindly…” [Ibn Majah]

And Muawiyah Bin Haidah (may Allah be pleased with him) said:

“O Messenger of Allah! Who is most deserving of my fine treatment?” He (Peace be upon him) said, “Your mother, then your mother, then your mother, then your father, then your nearest, then nearest.” [Abu Dawud and Ahmad]

Based on these Hadiths, the mother has three rights and the father has one right. Therefore, a son should allocate three quarters of his dutifulness to his mother, and a quarter for his father. However, many people do not understand this matter.

And ingratitude towards the mother is a greater crime than ingratitude towards the father. Even though all ingratitude towards parents is a great crime. And as Prophet (Peace be upon him) indicated in the books of Bukhari and Muslim that Allah Almighty has forbidden ingratitude towards mothers.

It is obligatory to maintain good relations with the mother and being dutiful to her and treat her in the best fashion even if she is a disbeliever while not obeying her in sin. Allah the Most High says:

“But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness.” [Luqman: 15]

And Asma’ the daughter of AbuBakr (may Allah be pleased with them) said:

“My mother came to me during the lifetime of Allah’s Messenger (Peace be upon him) and she was a polytheist. So I sought a verdict from the Messenger of Allah (Peace be upon him) stating: my mother came seeking my kindness, shall I maintain good relations with her?” He (Peace be upon him) replied, “Yes, maintain good relations with your mother.” [Bukhari and Muslim]

We ask Allah Almighty to grant us the religious knowledge and putting it into practice and to help us with being dutiful to our parents and excellence in kindness towards them. As Prophet Ibrahim (Peace be upon him) said:

“Our Lord, forgive me and my parents and the believers the Day the account is established.” [Qur’an, 14:41]

Dear servants of Allah! Whoever is seeking the greatest deeds and reward should know that gratitude to the mother is one of the wide doors of paradise. It is not neglected except by those who have deprived themselves.

It was narrated that Mu’awiyah Bin Jahimah As-Sulaimi came to the Messenger of Allah (Peace be upon him) three times seeking to accompany him in Jihad. Each time he (Peace be upon him) responded to him:

“Woe to you! Is your mother still alive?’ He said: ‘Yes.’ He (Peace be upon him) said: ‘Go back and adhere to her leg (serve her), for there is Paradise.” [Ibn Majah]

And from this, some righteous people adopted the practice of kissing the feet of their mother. A righteous man used to kiss his mother’s feet every day and once when he was late in meeting his brothers they asked him where were you? He said: I was basking in a meadow of Paradise, for it has reached us that paradise is under the feet of the mothers.

When the mother of Qadi (Judge) Iyyas passed, he wept and it was said: What makes you weep Abu Wathilah?! He responded:

“I had two open doors to paradise and one of them closed.”

And Muhammad Bin Al-Munkadir (may Allah have mercy on him) said:

“My brother Umar spent the night in prayer while I massaged my mother’s leg. And I would not like to replace my actions with his.”

And Hisham Bin Hassan said:

“I said to Al-Hassan: Indeed I learn the Qur’an while my mother is waiting with the dinner. Al-Hassan responded: Having dinner with your mother through which you please her is more beloved than performing a voluntary Hajj.“

Respected brothers and sisters! Where are the people with regards to being dutiful towards their mothers and looking after them? And serving them in accordance to these great Hadiths and traditions indicating the rights of the mother and the virtue of being dutiful towards her.

Beware dear servants of Allah for the rights of our mothers upon us are many. And being dutiful towards them is among the greatest obligations. And there are many textual evidences in this regard. And from them is the instruction of Allah to Prophet Isa (Jesus Peace be upon him) that he uttered as an infant:

“And He has made me blessed wherever I am and has enjoined upon me Prayer and Zakah as long as I remain alive. And [made me] dutiful to my mother, and He has not made me a wretched tyrant.” [Maryam: 31-32]

Today, I conclude my sermon with this and send prayers of blessings and peace upon our beloved Prophet as your Lord commanded. Allah Almighty says:

“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.

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 through: gusauimam@gmail.com or +2348038289761.

This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today Friday, Rabi’ul Awwal 04, 1444 AH (September 30, 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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