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[Friday Sermon] Our Power And Strength Is In Unity In Truth And Our Weakness And Destruction Is In Division!

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By Imam Murtadha Gusau

 

 

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

And all praise is for Allah, Lord of all creation, who guided us to Islam and the Sunnah. 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.

Dear brothers and sisters! What does unity within the Muslim community mean, and who bears responsibility for achieving unification?

Respected servants of Allah! Know that, as Muslims, our power and strength is in our numbers. How we live our lives and how we engage with the wider Muslim community is paramount to achieving this strength.

My beloved people! Our religion (Islam) is a communal faith. Without a high level of cooperation, unity, discipline, and hierarchy, its obligations cannot be fulfilled. The Salatul-Jama’ah (Congregational prayer) is performed in congregation behind an Imam who is to be strictly followed. Any attempt to precede the Imam nullifies the prayer. The collection and distribution of Zakah (Charity) is supposed to be centralised in order to prioritise the categories of recipients and to prevent the misuse of funds. The fasting of Ramadan is supposed to begin and end with the approval of a central authority, or we end up experiencing the chaos of some people still fasting while others are celebrating Eid on the same day in the same area. Hajj cannot possibly be managed without a central authority that manages the movement of peoples and certifies the days of Hajj.

In fact, the Prophet (Peace be upon him) placed so much importance on unity and hierarchy, that even in the mundane worldly matter of travelling, there is an obligation to select a leader. The Prophet (Peace be upon him) said:

“When three persons set out on a journey, they should appoint one of them as their leader.” [Abu Dawud]

Consider how the care of the Prophet (Peace be upon him) for this Ummah extends to ensuring three Muslims on a journey remain united and maintain discipline and cooperation. So, what about major matters of religion and the well-being of the Ummah on a global scale?

The Qur’an places a great emphasis on the unity of Allah (Tawhid) and the unity of those who believe in the unity of Allah. It is one of the greatest obligations and the only way to actualise the Tawhid of Allah on a societal level. Allah Almighty says:

“And hold firmly to the rope of Allah and do not be divided. Remember Allah’s favour upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be rightly guided.” [Ali-Imran: 103]

And He Most High says:

“The believers are but one brotherhood, so make peace between your brothers.

And be mindful of Allah, so you may be shown mercy.” [Al-Hujurat: 10]

Unity attracts the Mercy of Allah in the Ummah and disunity brings suffering among them. This is something we know and understand through the divine texts and through bitter experience, but our actions and behaviours reveal a desire to maintain the status quo of factions, enmity, chaos, and disorder.

Dear brothers and sisters! Unity is often relegated in Muslim discourse to a warm fuzzy feeling where Muslims generally respect each other and avoid conflict. As a result, we fail to establish structures within our community to actualise unity and we neglect the mechanisms that are needed to maintain order and exercise discipline in decision making. One after another, we face crises and important decisions in a chaotic manner with fractured responses that often disintegrate into internal strife.

Consider for a moment, the greatest crisis that has ever faced the Ummah and the importance placed by the Companions on unity. When the Prophet (Peace be upon him) took his last breath and the Companions faced a trauma the likes of which they had never faced before, it was Abu Bakr (RA) who kissed the forehead of the Prophet (Peace be upon him) and said:

“You are as beautiful in death as you were in life.”

He suffered a deeper grief than any of the Companions, but he immediately set about unifying the Companions and returning order and discipline to their decision making. He gave his famous speech declaring that:

“Whoever worshipped Allah, then Allah is Ever-living and does not die.”

And in doing so, he warded off the threats that Umar (RA) had made to anybody who claimed the Prophet (Peace be upon him) had passed away. He then took Abu Ubaidah Ibn al-Jarrah (RA) and went to the orchard of Saqifah Banu Sa’idah, where the Ansar had gathered to select a leader. When Sa’ad Ibn Ubadah proposed that the Successor to the Prophet (Peace be upon him) should be from the Ansar, he reminded him of the Hadith of the Prophet (Peace be upon him) that Imarah (leadership) of the Ummah remains amongst the Quraish. And when Sa’ad proposed a compromise of a leader from Quraish and a leader from Ansar, he rejected this proposal to maintain unity, discipline and hierarchy within the Ummah. Unity of the Ummah was a priority that took precedence over grieving for the Prophet (Peace be upon him), offering condolences to the family of the Prophet (Peace be upon him), and even preparing the janazah of the Prophet (Peace be upon him) and yet for us today it has become an afterthought. We need to realise that until we have communal structures for decision-making, and a sense of discipline and hierarchy, we will be trapped in a cycle of chaotic decision-making, argumentation, blame, and self-interest.

Take a closer look at the incident of Saqifah Banu Sa’idah and it is clear that Abubakar (RA) was not motivated by self-interest or a love of leadership. His initial proposal was for either Umar (RA) or Abu Ubaidah (RA) to be appointed as successor. The priority for Abubakar (RA) was the welfare of the Ummah and the need for unity in the face of existential threats from the hypocrites, the Bedouins, the Byzantines, and the Persians. Abubakar’s grief over the loss of the Prophet (Peace be upon him) was so great that he remained in this world little more than two years after the passing of the Prophet (Peace be upon him). In that short time, he steered the Ummah successfully through one crisis after the other, from the apostasy wars (Riddah) that engulfed the entire Arabian Peninsula to the preservation of the Qur’an in a single manuscript. He laid the foundations upon which expansion took place in the khilafah of Umar and Uthman (RA). And his legacy is primarily one of achieving unity in the face of extraordinary challenges.

The default mechanism of decision-making for the Ummah is through Shurah (consultation). Allah ordered the Prophet (Peace be upon him) to consult with the Companions, even though he was protected from error by divine revelation (Wahy) and he is the best of human beings. At the battle of Uhud, the Prophet (Peace be upon him) consulted with the Companions to the extent that he gave preference to the views of the younger Companions to meet the Quraish in battle outside Madinah, rather than his own view to fortify Madinah. The consequences of this decision were devastating. The Prophet’s (Peace be upon him) uncle was martyred and mutilated, seventy Companions were martyred and the Prophet (Peace be upon him) came closest to losing his own life, but at no point was there any censure for this decision because when Muslims follow a process of Shurah and make a collective decision and put their trust in Allah, then there will always be good from that decision. In fact, Allah revealed numerous verses in the last third of Surah Ali-Imran expounding on the great lessons from the Battle of Uhud and the only censure is that the archers disobeyed the Prophet (Peace be upon him), seeking material gain while disuniting the collective resolve of the army. Allah Almighty says:
“Indeed, Allah fulfilled His promise to you when you initially swept them away by His Will, then your courage weakened and you disputed about the command and disobeyed, after Allah had brought victory within your reach. Some of you were after worldly gain while others desired a heavenly reward. He denied you victory over them as a test, yet He has pardoned you. And Allah is gracious to the believers.” [Ali-Imran: 152]
Often times the call to unity is seen through the prism of the need for a single global leader to represent the interests of Muslims. We are a considerable way from achieving this, but we first need to look at our localised structures for decision-making within our community. This starts with our scholars and Imams. Allah states in the Qur’an:
“O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. This is the best and fairest resolution.” [An-Nisa: 59]
The scholars of Tafsir state that ‘those in authority among you’ are the scholars and the leaders. As a community, we need to look to our scholars and Imams for real decision-making in matters of public welfare, instead of turning to them occasionally to conduct religious rituals and offer blessings at weddings and funerals. The scholars and Imams in turn need to demonstrate unity through their discourse and avoid the drama and entertainment of polemics. They need to ensure their decision-making undergoes the rigour of Shurah and proper scrutiny. Unfortunately, social media has propelled the scholar or student with a messiah complex who believes that they alone have the integrity, knowledge, and charisma to guide the Ummah to the truth. Scholars and Imams need to represent themselves through fiqh councils, scholarly boards, and committees where their discourse will undergo the scrutiny of peers and the excesses of their views will be carefully filtered out before public consumption.
We respect our scholars and Imams as people of truth, motivated by truth and seeking the truth, but they must realise that the truth in a specific matter is not always worthy of being pursued to the extent that it undermines the unity and discipline of the Muslims. They must carefully consider before publicly criticising fellow scholars, especially when the effect of this will only be to undermine their fellow scholars amongst their own congregation and breed resentment and hatred. Consider for a moment the discourse in some Shafi’i books of fiqh. Their jurists will often discuss a matter where there is no clear unequivocal text and state their preferred opinion, but then recommend their students follow an alternative opinion, i.e. ‘khurujun minal-khilaf’ (the safer opinion that will maintain unity). They beautifully illustrate a principle of seeking the greater good that invariably lies with maintaining unity.
Muslim organisations need to have a collective consciousness where they evaluate the impact of their decisions on the interests of the collective body and not just look through the narrow lens of self-interest. There have been countless examples of Muslim schools, mosques, charities, and politicians taking unilateral decisions that they have perceived will benefit them in the short term or achieve an objective, only to lead to a detrimental impact on the community at large. It is the responsibility of the congregation to hold their organisations and community leaders to account when they act in their own self-interest and undermine unity.
We need to realise that virtually all the challenges we face as a community can only be faced as a collective, through disciplined and strategic thinking that requires hierarchy. We are in the midst of a major cost-of-living crisis that will adversely affect the Muslim community. Muslims suffer disproportionately from socio-economic deprivation yet we seem completely unprepared. Masjid Al-Aqsa faces an existential threat with extreme Zionists making no secret of their ambition to demolish the Masjid. We all witnessed the horrific scenes of the Masjid set on fire in Ramadan while the arsonists celebrated outside. The Uyghur people are having their identity and existence erased by an economic and military superpower that has used concentration camps, organ harvesting and rape as a weapon. None of these challenges and those like them can be faced without unity.
Above all, our religion is a religion of unity and obligates unity as the greatest obligation that underpins all other obligations. Agreement on every aspect of religion is not a prerequisite for unity. This did not exist, even in the time of the Companions of the Prophet (Peace be upon him), but there needs to be a shared consciousness that what we unanimously agree on in matters of creed is far greater than what we disagree on. There needs to be a shared consciousness that even in terms of fiqh (jurisprudence) what we perceive as multiple differences ultimately return back to fundamental over-arching principles (qawa’idul fiqh) that have a high degree of agreement. There needs to be a shared awareness of the seriousness of the challenges we face, and an understanding that religious, political, financial and social structures need to exist within our community that incorporate all its stakeholders. And that these stakeholders will need to give priority to the collective benefit over personal autonomy.
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.
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 ora +2348038289761.
 
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today Friday, Rabi’ul Awwal 11, 1444 AH (October 07, 2022).

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Opinion

One Year Without Baba: A Son’s Tribute to Alhaji Yusuf Hassan

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Alhaji Yusuf Hassan

 

Hashim Yusuf Hassan

 

It is strange how the world keeps turning. The sun still rises, the seasons still change, and people continue to go about their daily lives. But there is now a quiet space in my world, a silence where your voice used to be. It is a silence that has taught me more about love and loss than words could ever express.

I still find myself reaching for my phone to tell you something, seek your advice or simply hear you say, “Don’t worry, it’ll be alright.” I still see you in the most unexpected places—in a particular shade of blue in the sky or in the way someone leans back in their chair. For a fleeting moment, it feels as though you are still here. Then the moment passes, and the ache reminds me that you are no longer with us.

But here is the truth I am learning to live with: you are not truly gone. You are woven into the very fabric of who I am. I am the person I am today because of the lessons you taught me, not just through your words but also through the way you lived. You taught me what quiet strength looks like. You taught me that integrity means doing the right thing, even when no one is watching. You taught me how to be strong, but, more importantly, you taught me how to be kind.

When I look in the mirror, I see your eyes. When I hear my own laughter, I sometimes hear yours. When I stand up for something I believe in, I feel your hand on my shoulder. You remain the compass that guides me and the voice in my head that says, “You can do this.” You are the reason I know what it feels like to be truly and unconditionally loved.

I will not pretend that I have no regrets. I wish I had called you more often. I wish I had listened more. I wish I had told you “I love you” one more time, or a thousand more times. I wish you could see all that I have accomplished and the person I have become. But I choose to believe that, somehow, you know. I choose to believe that you are proud of me.

Grief, I have learned, is simply love with nowhere to go. And my love for you is an ocean. Now that you are gone, it has nowhere to land, so it washes over me, sometimes in gentle waves and sometimes in a tide that threatens to pull me under. It is the price of having loved you so deeply, and it is a price I would gladly pay a million times over.

Thank you, Baba, for everything, for the laughter, the lessons, the protection and the love. You were my first hero, my protector and my safe place. Even now, you remain my anchor.

I miss you more than words can ever express. I will carry you with me in every step I take, in every choice I make, and in every moment of joy and sorrow. I will strive to live a life that would make you proud. I promise.

Allah Ubangiji Ya yi maka rahama.

Your son, forever and always.

Hashim Yusuf Hassan. 

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Opinion

Kano Environment Ministry: The Reforms We Began and the Legacy We Leave

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By Dr Dahir M. Hashim

Outgoing Commissioner for Environment and Climate Change and Commissioner for Water Resources, Kano State.

 

Looking back on my time at the Kano State Ministry of Environment and Climate Change, one of the achievements I value most is the growing recognition of environmental protection as a shared responsibility and a critical component of public health, community wellbeing, livelihoods and the future of our state.

 

Over time, environmental issues became more prominent in public discourse, with more residents participating in government programmes, supporting interventions and demanding accountability. This growing public engagement remains one of the most rewarding aspects of our work.

 

For this, I am deeply grateful to the people of Kano State.

 

My journey at the ministry began on January 6, 2025, when His Excellency, Governor Abba Kabir Yusuf, entrusted me with the responsibility of leading the Ministry of Environment and Climate Change.

 

I assumed office at a time when the sector faced significant challenges. Public facilities had deteriorated, existing policies required updating, enforcement mechanisms were weak, and frontline workers were owed outstanding payments. However, the governor recognised the enormous potential of the ministry and provided the political backing and institutional support needed to begin the process of rebuilding it.

 

Rebuilding environmental infrastructure

 

One of the areas where we recorded significant progress was the restoration of government-owned tree nurseries. Eight previously non-functional facilities were fully rehabilitated, restoring the state’s capacity to produce seedlings locally and sustainably.

 

Building on the administration’s three-million-tree planting programme in 2024, the initiative expanded to five million seedlings in 2025 and ten million in 2026. Significantly, all the seedlings were raised in government-owned nurseries.

 

Beyond the impressive numbers, the achievement represented the revival of public infrastructure and the restoration of the state’s capacity to sustain its environmental programmes without depending entirely on external sources of seedlings.

 

We also prioritised the restoration of the Kano State Pollution Control Laboratory. The facility was renovated, equipped and recommissioned, providing the state with renewed scientific capacity to test and monitor pollution, generate environmental data and strengthen regulatory enforcement.

 

To consolidate these efforts, we operationalised the Environmental Pollution Control Law and developed the Environmental Pollution and Waste Control Regulations, providing a stronger legal and institutional framework for environmental protection.

 

Improving waste management and flood control

At the Refuse Management and Sanitation Board (REMASAB), we introduced reforms aimed at improving the coordination of waste collection, evacuation and disposal. These interventions made waste management operations more organised and responsive, supporting the evacuation of approximately one million metric tonnes of waste.

 

We also restored the Dorayi Compost Plant to operation, reviving its capacity to convert organic waste into useful compost. Beyond addressing waste disposal challenges, the facility offers opportunities for investment, employment and the development of a circular economy.

 

Recognising the recurring threat of flooding in several communities, we undertook drainage construction, clearance and erosion-control interventions across flood-prone areas.

 

The stormwater harvesting intervention in Toranke and the development of the Kano State Drainage Master Plan were particularly important components of our broader strategy to strengthen flood management and move towards more sustainable urban drainage planning.

 

Our approach was not limited to responding to immediate environmental challenges. We also sought to establish a framework for long-term resilience and better management of the state’s environmental resources.

 

Restoring public parks and recreational spaces

Another area of progress was the rehabilitation of public parks and recreational facilities.

 

We restored four public parks, with additional facilities undergoing similar interventions. Parks that had suffered years of neglect were given new management arrangements and clearer maintenance responsibilities.

 

These interventions were designed to restore public spaces where families could relax, children could play and residents could enjoy a healthier urban environment.

 

The reforms also produced encouraging financial results, with the combined annual revenue generated by the parks increasing from approximately ₦5 million to ₦90 million.

 

This demonstrated that properly managed public recreational facilities can serve both social and economic purposes while contributing to the state’s revenue base.

 

Building a stronger policy and climate governance framework

Perhaps one of the most important aspects of our work was the effort to strengthen the policy and legislative foundations of environmental governance in Kano State.

 

During my tenure, we developed the Kano State Climate Change Policy, alongside its implementation plan and results framework. We also advanced the Climate Change Bill and undertook a review of the state’s Forestry Law, which had remained largely unchanged for more than five decades.

 

In addition, we developed the Climate Finance Reform Action and Implementation Plan and the Green Bond Framework to position Kano State to attract investment for environmental protection, climate adaptation and sustainable development.

 

These initiatives were intended to ensure that environmental governance would not depend solely on individual administrations or isolated interventions but would be supported by policies, laws and institutions capable of sustaining progress over time.

 

Kano State’s third-place finish in the 2026 Climate Governance Performance Ranking and the opportunity to present our work at COP30 in Belém, Brazil, were encouraging milestones.

 

They demonstrated the potential of consistent institutional support, strategic planning and collective action to improve the state’s standing in environmental and climate governance.

 

However, such recognition should not be viewed merely as an award or international exposure. It should serve as a reminder of the responsibility to sustain the reforms and deliver tangible benefits to the people.

 

Putting environmental workers at the centre of reforms

I have always believed that environmental reforms cannot succeed without the commitment and welfare of the people who implement them.

 

Street sweepers, sanitation workers, environmental inspectors and forest guards constitute the backbone of environmental management. Unfortunately, many of these frontline workers had experienced difficult working conditions and outstanding payment challenges.

 

With the support of Governor Yusuf, we cleared nine months of salary arrears owed to 2,369 verified street sweepers and doubled their stipends.

 

We also re-engaged environmental inspectors and forest guards while doubling the stipends of 875 sanitation vanguards.

 

These interventions were not merely administrative decisions. They were an acknowledgement of the dignity of labour and the indispensable contribution of frontline workers to maintaining a clean, safe and healthy environment.

 

I remain grateful to these men and women whose daily sacrifices often go unnoticed but whose contributions are essential to the wellbeing of our communities.

 

A legacy of collective responsibility

As Governor Abba Kabir Yusuf restructures the ministries and appoints a new Commissioner for Environment and Climate Change, my overriding feeling is one of gratitude.

 

I am particularly grateful to His Excellency for the confidence he reposed in me, the opportunity to serve and the support he provided throughout my tenure. His willingness to listen to proposals and support difficult but necessary decisions made it possible for us to undertake many of the reforms highlighted in this account.

 

I also appreciate the staff of the ministry and its agencies, community leaders, development partners, civil society organisations, young volunteers, private-sector operators and residents who contributed to our work.

 

Their participation, constructive criticism, patience and cooperation helped shape our interventions and improve their implementation.

 

I must emphasise that these achievements are not the accomplishment of one individual. They are the product of collective effort, institutional commitment and the contributions of many people who believed that Kano deserved a cleaner, greener and more environmentally sustainable future.

 

To the incoming Honourable Commissioner, I extend my congratulations and wish you success in this important responsibility. I also assure you of my willingness to offer any necessary support to sustain the progress already made and advance the environmental agenda of our dear state.

 

Public service is ultimately about the people and the institutions we build to serve them. Positions may change, and responsibilities may be transferred, but the obligation to contribute to society remains.

 

Serving Kano State as Commissioner for Environment and Climate Change has been a profound privilege. I leave with gratitude for the opportunity, satisfaction in the progress recorded and the hope that the foundations we have laid will continue to support a cleaner, greener and more resilient Kano.

 

Thank you, Kano State, for the trust and support.

 

Dr Dahir M. Hashim is the Commissioner for Water Resources and outgoing Commissioner for Environment and Climate Change, Kano State.

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Opinion

Election-Era Extravagance: Why Nigeria Must Reject the Latest Debt Plan

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Dr Saleh Adamu Kwaru

 

Adding a staggering $20.52 billion and €1.05 billion to Nigeria’s debt burden is more than an economic miscalculation; it is a source of heartbreak for a nation already brought to its knees. At a time when millions of citizens are struggling to afford a single meal, grappling with historic inflation and watching their futures slip away, the government’s response appears to be to pile yet another mountain of debt on the country. This raises a painful question for every suffering Nigerian: When will our leaders finally acknowledge the pain their decisions inflict, and when will the bleeding stop?

 

The timing of this massive loan request is particularly troubling. Seeking to secure huge foreign loans on the eve of intense political activity and election seasons, when public anxiety is high and attention is divided, risks depriving citizens of the robust accountability the country deserves. Rather than looking inward, exercising fiscal discipline and improving public revenue management, the government appears to be rushing to mortgage the nation’s collective future. It feels less like responsible governance and more like a desperate attempt to lock in liabilities before the public can challenge them.

 

Nigeria’s national debt profile is already a ticking time bomb, placing enormous pressure on every sector of society. Every additional dollar borrowed increases the country’s financial obligations and diverts revenue that could otherwise support schools, equip hospitals and protect vulnerable citizens. Adding more than $20 billion to this burden risks pushing the country closer to the brink of a debt crisis, threatening to leave future generations trapped in a cycle of economic dependence. How much more hardship can ordinary Nigerians endure before the consequences of unsustainable borrowing become overwhelming?

 

We are repeatedly offered the same promises that these loans will transform electricity, roads, healthcare and education. But good intentions without transparency and accountability are not enough. Where is the visible evidence that previous loans have translated into better living conditions for ordinary Nigerians? Instead of seeing the promised improvements, many citizens continue to grapple with rising poverty while the country’s debt burden grows. When projects fail to generate sufficient economic returns to justify their costs, the burden ultimately falls on ordinary citizens through higher taxes, deteriorating public services and deeper economic hardship.

 

Before anyone commits future generations to repaying billions of dollars in new loans, the government must look Nigerians in the eye and explain how existing public resources are being managed. Why does borrowing appear to be the easiest option while systemic corruption and inefficiencies in public spending remain major concerns? Nigerians are exhausted by a system that leaves them bearing the consequences of decisions over which they have little control.

 

The country does not need another mountain of debt built on promises alone. It needs leaders committed to transparency, fiscal discipline, prudent resource management and the welfare of the people they have sworn to serve. Any new borrowing must be justified by clear development objectives, independently verifiable benefits and a credible repayment plan.

 

Nigeria cannot borrow its way out of every economic challenge. The government must demonstrate that it has exhausted reasonable alternatives, established safeguards against waste and corruption, and put the public interest above political convenience. Without these assurances, further borrowing risks deepening the hardship Nigerians already face and transferring an even heavier burden to generations yet unborn.

Dr Saleh Adamu Kwaru, is former staff of Central Bank of Nigeria. 

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