Opinion
[Friday Sermon] The Patience Of Our Beloved Prophet Muhammad (Peace Be Upon Him)
By Imam Murtadha Gusau
In the name of Allah, the Most Gracious, the Most Merciful
All Praise is due to Allah, We praise Him and we seek help from Him. We ask forgiveness from Him. We repent to Him; and we seek refuge in Him from our own evils and our own bad deeds. Anyone who is guided by Allah, he is indeed guided; and anyone who has been left astray, will find no one to guide him. I bear witness that there is no god but Allah, the Only One without any partner; and I bear witness that Muhammad (Peace be upon him) is His servant, and His messenger.
“O You who believe, – Be aware of Allah, with correct awareness, an awe-inspired awareness, and die not except as Muslims.”
“O You who believe, – Be aware of Allah, and speak a straightforward word. He will forgive your sins and repair your deeds. And whoever takes Allah and His Prophet as a guide, has already achieved a mighty victory.”
“O mankind! Show reverence towards your Guardian-Lord Who created you from a single person, created, of like nature, his mate and from the two of them scattered (like seeds) countless men and women;― Be conscious of Allah, through Whom you demand your mutual (rights) and (show reverence towards) the wombs (that bore you): for surely, Allah ever watches over you.”
Dear brothers and sisters! One of the marvelous qualities of our beloved Prophet Muhammad (Peace be upon him) was his infinite patience. Allah was with Prophet Muhammad (Peace be upon him), as He is always with those who patiently persevere. Allah Almighty said:
“Allah is certainly with those who patiently persevere.” [Qur’an, 2:153]
The Qur’anic word used for patience is ‘sabr’ and there is no English equivalent for it. We can convey the idea of sabr only by phrases such as endurance against afflictions, patience with delay, perseverance against hardships, steadfastness in the face of setbacks, courage against hostilities, self-restraint against provocations, will power against temptations, and equanimity or calmness of mind as regards fortunes and misfortunes. The Prophet was a perfect model to his followers (Ummah). His life was the shining example of a man of extraordinary endurance: His father died before his birth; his mother died when he was only 6 years old; and his grandfather who took up his guardianship also died soon. Then it was his uncle Abu Talib who protected him.
And when Allah appointed him His last Prophet, he was faced with the most brutal persecution and hostility from his own people. But these harsh experiences of life did not make him a cynic; on the contrary, they perfected his faith in Allah, making him all the more strongly committed to his Allah-given mission.
During the 13 years of his life in Makkah as the messenger of Allah, he faced all forms of abuse, boycott, expulsion and threats of physical violence. Yet he never budged an inch away from his mission. Rather he was gentle, considerate and sympathetic even to his enemies.
During the early days of his preaching, the people of Makkah had approached him through his uncle Abu Talib and made very tempting offers to him, such as the leadership of the City of Makkah, the most beautiful girl in marriage, and wealth of immense proportions. The Prophet (Peace be upon him) spurned all these offers and said:
“I swear by the name of Allah, O Uncle, that if they place the sun in my right hand and the moon in my left hand in return for giving up this matter (calling people to Islam), I will never desist until either Allah makes it triumph or I perish defending it.”
This steadfastness and constancy against temptations was unusual in an Arab of those days.
And imagine the day when the Prophet (Peace be upon him) had to leave his home, his city, and his people and emigrate to another place! The Hijrah, as the emigration of the Prophet from Makkah to Madinah is known, was a great sacrifice and a painful decision for the Prophet at the time when he undertook it. But his personal comforts, likes, and dislikes had no value in the face of the immense task before him.
One remembers the time when he and his companion Abubakar were almost overcome by their pursuers in the Cave of Thawr. When Abubakar in dismay told the Prophet (Peace be upon him) that they were only two persons against the enemy, he told him with unflinching faith in the Almighty not to grieve, as Allah was with them. Allah Almighty in the Qur’an admonishes the Muslims:
“If you will not aid him [Prophet Muhammad], Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquility upon him, strengthened him with hosts that you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise.” [Qur’an, 9:40]
He (Peace be upon him) taught his followers:
“When you ask for anything, ask it from Allah, and if you seek help, seek the help of Allah. Know that if the people were to unite to do you some benefit, they could benefit you only with what Allah had recorded for you, and that if they were to unite to do you some injury, they could injure you only with what Allah had recorded for you. The pens are withdrawn and the pages are dry.” [At-Tirmidhi]
The source of the Prophet’s courageous determination in the face of all the traumatic experiences he suffered was his strong faith in Allah and his dependence on Him. The Prophet’s conviction that Allah was with him when he was struggling with adverse circumstances, is evident from this teaching:
“Strange are the ways of a believer for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer; for if he has an occasion to feel delight, he thanks (Allah); thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.” [Muslim]
The Prophet was always considerate and understanding, even toward those who were ignorant and arrogant towards him. Indeed his gentleness and patience with them earned their love and respect, as Allah Almighty says in the Qur’an:
“Thus it is due to mercy from Allah that you deal with them gently, and had you been rough and hard-hearted, they would certainly have dispersed from around you.” [Qur’an, 3:159]
An incident at the Prophet’s Mosque in Madinah demonstrates how lenient and kind the Prophet was to ignorant people. Abu Hurairah reports:
“A bedouin urinated in the Mosque and some people rushed to beat him. The Prophet said, ‘Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.” [Al-Bukhari]
Once a man approached the Prophet seeking advice, and the Prophet said:
“Do not get angry.”
The man asked for advice several times and the Prophet replied every time:
“Do not get angry.” [Al-Bukhari]
The questioner was probably one disposed to a quick temper, and so the Prophet (Peace be upon him) was stressing the need to control his anger. The Prophet (Peace be upon him) also said:
“He who is deprived of forbearance and gentleness is, in fact, deprived of all good.” [Muslim]
We may remember the day of Makkah Victory: The Prophet reentered the city after 10 long years of living in Madinah. Practically there was no opposition to him. The whole of Makkah lay at his feet as he marched in. His enemies stood in surrender awaiting his verdict, and he could very well have cried “havoc” or “let slip the dogs of war” as the triumphant commanders of those days used to do.
Instead, in a historic break from the old tradition, the Prophet gave amnesty to all his former enemies. He told them:
“You may go. You are a free people.” [Authenticated by Imam Al-Albani]
Respected servants of Allah! Unfaltering loyalty to the cause of Allah is the virtue of Prophets. Prophet Muhammad (Peace be upon him) was a brilliant example of a man committed to his divinely appointed mission. So it is no wonder that he stood firm against all opposition and finally succeeded in winning over the hearts and minds of millions.
For those who practice sabr in Islam, there is always the unfailing promise and prospect of a never-ending world of felicity.
I end my today’s sermon by saying: all praise is due to Allah, the Lord of all creation; may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly and sincerely until the establishment of the Hour.
Wishing you and all your loved ones a Joyous Jumu’ah Mubarak.
Opinion
State Police in Nigeria: Understanding the true position of the proposed constitutional framework
DIG Mohammed Usaini Gumel (Rtd.)
The renewed national debate on state policing has sparked intense discussions. Supporters see it as a solution to Nigeria’s worsening security challenges. Critics, however, fear political abuse and threats to national unity. Given these differing views, it is important to understand the true constitutional position of the current proposals before the National Assembly.
An examination of the *Constitution of the Federal Republic of Nigeria (Sixth Alteration) Bill, 2026 (SB. 1055)*, along with the Policy and Legal Advocacy Centre (PLAC) analysis of the earlier House Bill (HB. 617), shows that the proposed framework is neither a full transfer of policing powers to the states nor a continuation of the current centralized system. Instead, it introduces a cooperative federal policing model.
This model balances state autonomy with national standards and constitutional safeguards.
The first key point is that the Federal Police will not be abolished. The proposal creates a Federal Police Service while allowing State Police Services to operate alongside it. The Federal Police will continue to handle federal responsibilities, including counter-terrorism, cybercrime investigations, border security, organized crime, inter-state offences, and the protection of federal institutions and assets.
It is also important to note that state policing is not compulsory. States that lack the financial or institutional capacity to establish their own police services can continue to rely entirely on the Federal Police Service. In simple terms, the amendment gives states a choice, not an obligation, to establish their own police organizations.
The proposed framework sets strict conditions before a State Police Service can begin operations. A state must pass its own enabling law, establish the required institutions, and obtain certification confirming that it meets nationally defined minimum standards.
These standards will cover recruitment, training, vetting, discipline, firearms management, the use of force, accountability systems, and criminal information management.
One of the most debated issues is the possibility of federal interference in state policing. The Senate Bill addresses this concern by limiting federal intervention to exceptional situations. Such intervention may occur where there is an actual or imminent breakdown of public order. It may also occur if a governor requests assistance, if a State Police Service becomes unable to function, if there is evidence of widespread violations of fundamental rights, or if threats extend beyond state borders and affect national security.
Any federal intervention must be temporary, necessary, and proportionate. It must also be subject to judicial review. The President must authorize it in writing, and notice must be given to the Governor, the State House of Assembly, the National Police Council, and the National Assembly. In addition, such intervention cannot dissolve a State Police Service or suspend democratic institutions, except as permitted under existing constitutional provisions.
The framers of the Bill have also addressed concerns about possible misuse of State Police Services by governors. The proposed safeguards expressly prohibit governors from directing State Commissioners of Police to target political opponents, political parties, associations, or groups outside the provisions of the law.
Commissioners who believe a directive is unlawful or inconsistent with national standards may seek a review through the appropriate Police Service Commission or the courts.
To strengthen institutional independence, the proposed amendments provide security of tenure for both the Inspector-General of Police and State Commissioners of Police. Their removal would require valid reasons, a fair hearing, recommendations from the National Police Council, and approval by a two-thirds majority of the relevant legislature.
These measures reflect widely accepted international standards for democratic policing.
Another important feature of the framework is the clear limitation on federal control over State Police Services. While the National Assembly will establish national minimum standards, it will not exercise routine control over appointments, promotions, transfers, suspensions, dismissals, or operational decisions within State Police Services. The only exception is during constitutionally approved interventions.
This approach preserves state autonomy while ensuring consistent professional and ethical standards nationwide.
The PLAC analysis correctly notes that the proposed model does not create a fully independent state policing system. Instead, it incorporates elements of federal oversight to address concerns relating to funding, accountability, human rights protection, and potential political misuse. The objective is to decentralize policing without weakening national unity or undermining the constitutional order.
Viewed objectively, the proposed amendment seeks to balance local responsiveness with national integrity. It aims to bring policing closer to communities while maintaining safeguards against abuse. It also protects the shared security interests of the Federation.
In essence, Nigeria is not moving toward two competing police systems. Rather, it is moving toward a cooperative federal policing arrangement. This model recognizes the need for local control of security issues while preserving constitutional mechanisms that safeguard democracy, human rights, and national unity.
The success of this initiative will depend not only on constitutional provisions but also on the strength of institutions, adherence to professionalism, and the political will to uphold the rule of law. Like any major reform in a democratic society, state policing should be judged not only by fears but also by the safeguards it contains and the practical benefits it can bring to the security and welfare of Nigerians.
DIG Mohammed Usaini Gumel (Rtd.).
Opinion
Youths, Sports, and Discipline: Building a Drug-Free Future
By Jamilu Uba Adamu
Since 1987, June 26 has been designated by the United Nations as the International Day Against Drug Abuse and Illicit Trafficking—a day set aside to raise awareness about the dangers of drug abuse and its devastating effects on individuals and society. This year’s theme, “The World Drug Problem: Persisting Issues, New Challenges, Innovative Responses,” reminds us that while the fight against drugs continues, our strategies must evolve.
Simply put, the drug problem is still with us. New drugs continue to emerge, and we must respond with innovative solutions, including the use of sports to keep our youths engaged and productive.
Nigeria’s greatest resource is not oil; it is its youth. The energy, creativity, and determination of young people will determine whether we build a stronger nation or lose a generation. One of the most effective tools for channeling that energy positively is sports—but only when it is built on discipline.
Sports is more than playing football on weekends or sprinting on the track. It teaches valuable life lessons. When a young person wakes up at 5:00 a.m. for training, they learn punctuality. When a team loses and returns to train harder, they learn resilience. When eleven players on a pitch follow the instructions of one coach, they learn respect for authority, teamwork, and discipline.
Here in Kano, the effects of drug abuse are both painful and visible. Drug abuse is fueling fadan daba, phone snatching, and other violent crimes across our streets and communities. The truth is simple: idle hands are the devil’s workshop, while busy feet on the pitch have little time for crime or drugs.
Talent without discipline is wasted talent. Many of our youths possess enormous potential, but without discipline, that potential often turns into frustration. Discipline means:
- Self-control — saying “no” to peer pressure, drugs, and violence.
- Consistency — training even when no one is watching.
- Respect — for rules, opponents, coaches, and oneself.
A boxer who cannot control his temper outside the ring will never become a champion inside it. A footballer who skips training will never wear the national jersey. Discipline is the bridge between potential and achievement.
In our communities, we see too many young lives derailed by drugs. The equation is clear: idleness + bad company + lack of purpose = drug abuse. Sports helps break that cycle.
Let us encourage our youths to choose the pitch over the street corner and the “jungle.” Let them choose training over idleness. Let discipline be their guide in life, just as it is in sports.
To parents, schools, and government: invest in sports facilities and mentorship programmes across our 44 Local Government Areas. Every playing field we build in Kano is a prison we may never need. Every disciplined athlete we nurture is a future leader we secure.
If we get this right, Kano, with its vibrant and youthful population, will not only win trophies at national sporting events but will also reclaim its promising young people from the grip of drug abuse and crime.
Mr. Jamilu Uba Adamu is the Officer-in-Charge of Sports, NDLEA Kano Strategic Command.
He can be reached via jameelubaadamu@yahoo.com.
Opinion
Power belongs to Allah; Re-election is not a do-or-die affair – Gov. Yusuf
Urges electorate to remain peaceful, prayerful, and law-abiding
By Lamara Garba
The Governor of Kano State, Alhaji Abba Kabir Yusuf, has declared that his political future, including the question of re-election in 2027, rests entirely in the hands of Almighty Allah, stressing that political power is neither a matter of life and death nor something that any individual can permanently give or take away.
Governor Yusuf made the remarks while addressing Kano pilgrims and Hajj officials in Makkah during a Sallah visit on Wednesday.
Speaking before hundreds of pilgrims, the Governor quoted verses from the Holy Qur’an, reminding the faithful that ultimate authority belongs to Allah alone, who grants power to whom He wills and withdraws it whenever He pleases.
According to him, while politicians and their supporters often become consumed by political calculations and permutations, true believers understand that leadership is a divine trust bestowed by Allah at His appointed time.
“Power belongs to Allah alone. He gives leadership to whom He wills and takes it away from whom He wills. No human being can stop what Allah has destined, and no one can impose what Allah has not ordained,” Governor Yusuf said.
The Governor noted that he remains completely submissive to the will of Allah regarding future political developments, including his possible re-election, insisting that his focus remains on serving the people of Kano State diligently rather than becoming distracted by political anxiety.
He stressed that elective office should never be viewed as a do-or-die affair, adding that public service is meaningful only when carried out with sincerity, the fear of God, and a commitment to the welfare of the people.
“Leadership is not a matter of life and death. What matters most is serving humanity, discharging one’s responsibilities faithfully, and leaving the rest to Allah. Whatever Allah decrees will surely come to pass,” he stated.
Governor Yusuf, however, urged Kano citizens to remain politically conscious and actively participate in the democratic process by ensuring that they possess valid voter cards ahead of future elections.
He called on those whose voter cards require renewal to do so promptly and encouraged eligible citizens who have not yet registered to take advantage of the registration exercise before it closes.
The Governor said voter registration remains a civic responsibility that enables citizens to exercise their constitutional right to choose leaders and contribute to the growth and development of society.
He also appealed to the pilgrims to continue praying for peace, unity, stability, and prosperity in Kano State and Nigeria as a whole.
Observers believe Governor Yusuf’s remarks reflect growing confidence within his administration following what many regard as remarkable achievements recorded over the past three years in education, healthcare, infrastructure development, agriculture, human capital development, and women and youth empowerment.
The Governor maintained that while political debates and speculations may continue, the final decision on who occupies positions of authority rests with Almighty Allah, whose decree cannot be altered by any human effort.
