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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

Kwankwaso: The Northern Titan Tinubu Needs for 2027

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By: Lamara Garba Azare

 

 

In the vast theatre of Nigerian politics, where loyalties shift like desert winds and alliances are often built on the fragile sands of expediency, Rabiu Musa Kwankwaso remains a paradoxical figure—grounded yet mobile, underestimated yet ever-looming, regional yet national. His name echoes from the narrow alleys of Kano to the polished corridors of Abuja. And in the current recalibration of the political landscape, his relevance is not just intact—it is ascending.

 

As 2027 casts its early shadow on the horizon, President Bola Ahmed Tinubu must begin to examine not only who stands beside him today, but who can help him conquer tomorrow. Among all the northern actors, one name rings with both history and hope: Rabiu Musa Kwankwaso—engineer, former governor, former minister, presidential contender, and above all, a man of the people.

 

Rabiu Musa Kwankwaso’s political journey began long before the return to civilian rule in 1999. He was first elected into the Federal House of Representatives in 1992 under the platform of the Social Democratic Party (SDP), during the short-lived Third Republic. Representing the Madobi Federal Constituency, he quickly rose to prominence and was elected Deputy Speaker of the House—a rare feat for a first-time legislator and a reflection of his charisma, competence, and political acumen even at a young age. Though the republic was cut short by the military, Kwankwaso’s early emergence laid the foundation for what would become a long, impactful political career spanning over three decades.

 

Kwankwaso vs. Ganduje: A Tale of Unequal Titans

 

The recent ouster of Dr. Abdullahi Umar Ganduje as APC National Chairman has stripped the ruling party of a man who was less a unifying figure and more a lightning rod for controversy. In truth, Ganduje’s political shadow was always smaller than his ambition. Since 2015, when he inherited Kano’s leadership from his former mentor, Ganduje spent more time fighting ghosts than building legacy.

 

In both the 2019 and 2023 elections, Ganduje’s electoral strength was tested—and found wanting. In 2019, he scraped through a victory marred by violence and a controversial rerun. By 2023, he had lost the state completely to Kwankwaso’s New Nigeria Peoples Party (NNPP). It was a stunning reversal. The man he had once served as deputy and later sought to diminish had not only returned, but reclaimed Kano’s soul.

 

This contrast cannot be overstated. Where Ganduje represented self-preservation, Kwankwaso represents a movement. Where Ganduje lacked charisma and moral clarity, Kwankwaso commanded loyalty through ideas, sacrifice, and an unbroken connection to the grassroots.

 

The red cap of Kwankwasiyya is not just cloth; it is a statement of ideology, a badge of discipline, and a symbol of service.

 

And now, with Ganduje’s shadow gone, the political space is slowly being recalibrated. Even among top APC power brokers, quiet conversations are beginning to emerge—conversations that whisper one name, not in opposition, but in strategic admiration: Kwankwaso.

 

A Northern Giant in the National Equation

 

Since 1999, no political personality in Northern Nigeria has maintained relevance, respect, and regional command like Kwankwaso. From the days of the Fourth Republic, where he served as Governor under the PDP, to his time as Minister of Defence and later as a senator, Kwankwaso has always been a force unto himself—untamed, unbought, and unbowed.

 

When he returned to the PDP in 2018, he was met not with a red carpet but with resistance. The fight over the Northwest Zonal Chairmanship—particularly the betrayal by Senator Bello Hayatu Gwarzo and Governor Aminu Tambuwal—was a painful reminder that in Nigerian politics, past glory is no shield from present conspiracies.

 

Yet from those ashes, Kwankwaso rose again—this time on his own terms. The NNPP, a party once dismissed as fringe, became his new political cathedral. And in 2023, it delivered a seismic political upset, reclaiming Kano and sending shockwaves through the APC and PDP alike.

 

Tinubu and Kwankwaso: Twin Architects of Modern Nigerian Politics

 

There is a poetic symmetry between Tinubu and Kwankwaso, though they emerged from different regions. Both are engineers—Tinubu, a political one; Kwankwaso, a literal one. Both began their political ascent in 1999. Both shaped their regions with a mix of discipline, policy, and populist appeal. Both have been godfathers and gladiators, builders and reformers, thinkers and fighters.

 

In the South-West, Tinubu built Lagos into a political stronghold, produced governors, and designed strategies that eventually toppled a 16-year-old PDP rule. In the North, Kwankwaso built a grassroots machine so formidable that no governor after him has been able to ignore it—not even his archrival Ganduje, whose administration was haunted by Kwankwaso’s legacy.

 

In a country still divided by ethnic fault lines and regional calculations, these two men represent the possibility of a fusion: one that cuts across the Niger, speaks to the heart of the average Nigerian, and brings political pragmatism back into fashion.

 

There is a growing feeling among some political elders that it may be time these two architects sit on the same drawing board. For those close to the corridors of power, making this happen will be no small task—but then again, game-changing alliances never come cheap.

 

Why Kwankwaso Is Tinubu’s Best Bet for 2027

 

As 2027 approaches, Tinubu’s path to re-election will not be paved with incumbency alone. He will need:

 

– A revived North-West,

– A pacified North-Central,

– And a North-East that feels seen and heard.

 

In this matrix, Kwankwaso is the bridge—the man who can bring youth, clerics, civil servants, and market women to the same political altar.

 

He has unrivaled grassroots loyalty, a message that resonates with the poor, and an image unmarred by corruption scandals. His political scars are from battles fought—not deals made. He is respected even by his enemies.

 

Moreover, the presence of Governor Abba Kabir Yusuf, a protégé whose leadership in Kano has been widely praised for its focus on education, healthcare, and accountability, provides further moral weight to Kwankwaso’s image. This isn’t a godfather lording over a puppet—it’s a mentor standing beside a capable successor.

 

Convincing Kwankwaso to align will not be easy. It will demand humility from those who once opposed him, and boldness from those who truly seek to renew the party’s northern fortunes. Yet, this is the kind of herculean task that separates transactional politics from visionary strategy.

 

The Coalition Mirage vs. APC Reality

 

Some have urged Kwankwaso to pursue a new coalition of smaller parties to mount an alternative challenge in 2027. But Nigeria’s electoral mathematics makes that route perilous. Fragmented structures, uneven financing, and conflicting egos have always doomed such efforts.

 

By contrast, a well-negotiated return to the APC—now rid of Ganduje’s hostility—offers Kwankwaso a platform with:

 

– National presence,

– Executive access,

– And a chance to shape policy from within.

 

But more importantly, it would allow him to broker a new northern alliance within the party—one that reflects competence, not cronies.

 

And Tinubu, ever the strategist, knows the value of strong allies over loyal placeholders. He doesn’t need praise-singers. He needs doers. In Kwankwaso, he will find not just a partner but a peer.

 

A New Political Sunrise

 

Nigeria stands at a crossroads. The disillusionment of the electorate is deep. Hunger is rising, hope is thinning. What the country needs is not just a leader, but a renewal of trust in leadership.

 

Kwankwaso represents that possibility for the North—just as Tinubu once did for the South-West. Together, they can reshape the national discourse, refocus the agenda on development, youth empowerment, and infrastructure, and return Nigerian politics to a place of purpose, not just performance.

 

Final Words: The Red Cap and the Lion

 

In the imagery of politics, Kwankwaso’s red cap and Tinubu’s lion emblem are more than symbols. They are signals of identity, strength, and resilience. Together, they could represent a political renaissance.

 

The North, tired of transactional politics and hollow leadership, is again looking for a voice. And in this moment, there is none louder, clearer, or more credible than that of Rabiu Musa Kwankwaso.

 

In the theatre of destiny, moments arise that demand bold choices, unlikely alliances, and visionary partnerships. The path to 2027 is not lit by certainty, but by courage. For President Bola Ahmed Tinubu, there can be no greater show of foresight than extending his hand—not to flatterers, but to fellow builders. And for Rabiu Musa Kwankwaso, the time is ripe not just to return—but to rise.

 

Let the red cap meet the lion. Let North and South speak in one voice. Let the cynics scoff, but let the patriots act. For in the fusion of legacy and legitimacy, of structure and service, of purpose and power—Nigeria may yet witness a new dawn.

 

The crowd is watching. The moment is calling. And history, ever impatient, is ready to be written again. Whispers have already begun. Some knocks may soon reach his door. The question is not whether he’s needed—but whether he will answer.

 

Let the winds of 2027 begin to blow. Let history take its course. And let two of Nigeria’s most enduring architects of democracy forge a path not just to power—but to progress.

 

 

Lamara Garba Azare, a political analyst, writes from Kano.

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Opinion

Northern Nigeria’s Crossroads to Renewal

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Adamu Ladan

 

By Adamu S Ladan

In a recent thought-provoking piece, a Professor from the Southeast, Benard Ifeanyi Odoh painted a compelling picture of the widening economic gulf between Nigeria’s Southeast and Southwest.

He rightly argued that the Southwest has harnessed structured education, global exposure, and strategic investments to emerge as an economic powerhouse, while the Southeast, though industrious, risks economic stagnation due to over-reliance on trade and remittances.

But perhaps the most sobering implication of Odoh’s argument lies not in the regional comparison he drew—but in what it says about Northern Nigeria, which stands even further behind in the country’s economic race.

Northern Nigeria, by all measures, should be an economic force. It is blessed with the largest landmass, vast agricultural potential, a youthful population, and a deep-rooted culture of enterprise. Its cities once bustled with trade, its farms fed the nation, and its influence extended beyond Nigeria’s borders. But today, that legacy is in tatters.

The region leads the country not in innovation or investment, but in poverty, illiteracy, malnutrition, and insecurity. These conditions are no longer abstract statistics—they are the lived reality of millions. While Lagos churns out tech unicorns and the Southeast thrives in commerce, much of the North struggles to sustain basic education, access healthcare, or protect its own farmers.

Perhaps one asked, what went wrong? Some blame external forces—colonial neglect, national policy biases, or international conspiracies. But these explanations, while not entirely unfounded, ignore a more painful truth: the North was failed from within.
The post-independence elite, handed a rich inheritance by visionary leaders like Sir Ahmadu Bello. But the generations that followed them betrayed this legacy by failing to protect or build upon it.

Thus, public service gave way to patronage. Education took a backseat to political expediency. And generations of young Northerners were left behind—poor, unskilled, and angry. Today, many are recruited into banditry and extremism not out of ideology but desperation.

Therefore, Professor Odoh’s critique of the Southeast as a region rich in talent but trapped in outdated economic models is hauntingly more relevant to the North. If the Southeast risks becoming irrelevant in a digital global economy, then the North risks becoming economically obsolete and socially unstable. And while the Southeast still thrives on trade, diaspora links, and cultural exports, the North is rapidly losing even its traditional economic base.

Then, one may asked what should we do? Reclaiming the North’s future as a way forward, will require more than political promises or cosmetic interventions. It demands a Marshall Plan for the North—bold, strategic, and uncompromising. And this is a task that the two regional development authorities (Northeast and Northwest Development Commissions) must undertake.

To drive this transformation focus must be made on five urgent pillars:

• Education Revolution – Mass, inclusive and quality education. No nation thrives with half its population uneducated.

• Security and Stability – Without peace, development is impossible. Community-based security and rehabilitation of displaced people must be prioritized.

• Agro-Industrial Development – The North must not just farm; it must process, brand, and export.

• Tech and Innovation Hubs – Cities like Kaduna, Kano, and Jos should become digital job centers, attracting venture capital and building startups.

• Leadership by Merit – The region must prioritize competent, visionary leadership—leaders who invest in people, not power.

On a final note one may respond to Professor Odoh submission that, if the Southeast is at a crossroads, Northern Nigeria stands at a precipice. The choice is however ours if we like we can continue on the region’s current path—dependent, destabilized, and disillusioned—or we strive to rise.
Nonetheless, the region still holds immense promise, but it must be earned through deliberate effort and transformative governance.

As Professor Odoh noted, “Those who control the future do not wait for it—they build it.” The North must now choose to build. Not tomorrow. Now.

May Almighty Allah be with us.

 

Adamu S Ladan is a veteran journalist, this was first published on his Facebook account. 

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Opinion

Eid And Friday Sermon: Eid Al-Adha Celebrations And What To Do If Coincides With Jumu’ah

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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).

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