Opinion
A True And Sincere Muslim Believer Cannot Be Deceived Twice!
Imam Murtadha Gusau
In the name of Allah, the Most Gracious and the Most Merciful
All praise is due to Allah, the Lord of all creation—may He extol the Messenger in the highest company of Angels and send His peace and blessings upon him—likewise upon his family, Companions, and true followers.
Dear brothers and sisters! Know that faith (Iman) is that condition of belief from which springs forth a multifaceted act of multiplying virtues. This condition brings into bloom a life full of obedience which in turn generates such deeds that even removing a minor obstacle from someone’s path guarantees reward from Allah Almighty. In other words, a Muslim Believer (Mu’min) becomes such an embodiment of nobility that his heart bleeds if some one gets hurt. Such a faith (Iman) also creates in him the attributes of foresight, prudence, sagacity, sound judgment and understanding. That is why the Noble Qur’an time and again refers to the appealing and overpowering characteristics of a Believer (Mu’min) to encourage believers to maintain their distinct attribute. I am quoting here some Hadiths of our beloved Prophet Muhammad (Peace be upon him) to refresh the belief, to enliven the mind and to nourish the spirit. Abu Hurairah (RA) relates that Prophet (Peace be upon him) said:
“A Believer (Mu’min) is not bitten twice from the same hole.” [Bukhari and Muslim]
That means that a true Believer (Mu’min) would not put his finger twice in a hole to be bitten by a snake. The Hadith educates a Believer (Mu’min) in carefulness, circumspection, foresight, precaution, scrupulousness, and vigilance. According to Prophet (Peace be upon him)’s biographer Ibn Hisham, he (Peace be upon him) first used this sentence and later it became a proverb in the Arabic speaking world. Imam Ahmad (Rahimahullah) writes that a faithless person by the name of Abu Ghurrah al-Hamji used to recite satirical poetry against Islam. He was taken prisoner at the Battle of Badr. He started pleading for forgiveness and said that he had a family and children to look after. Prophet (Peace be upon him) was moved by his petition and forgave him without ransom. Once freed, he went back on his words and started reciting poetry defaming Islam and its Prophet again. By a share coincidence, he was taken prisoner at the Battle of Uhud and pleaded for forgiveness again as before. Had he been forgiven the second time, he could have mocked and boasted to have cheated the Muslims. It was on this occasion the Prophet (Peace be upon him) uttered this very beneficial immortal sentence (Hadith).
Abu Hurairah relates that Prophet (Peace be upon him) said:
“A Believer (Mu’min) is innocent, simple and good natured, and the hypocrite is cunning and mean natured.” [Abu Dawud and at-Tirmidhi]
What the Hadith means is that a Believer (Mu’min), being trustworthy himself, trusts others and can be deceived for being innocent, sincere, honest, and simple. There is yet another Hadith which quotes a dialogue between Paradise and Hell. The Paradise would exclaim:
“What is wrong with me that only the innocent, the simple and the weak will take me as their abode.”
The answer is that a Believer (Mu’min) dislikes finding faults, shortcomings, and weaknesses in others. He is neither curious about them, nor he is eager to publicise them. It is just against his very nature.
Sahl Bin Abdullah Tustari says that the Paradise is referring to people whose hearts are oblivious of every thing except Allah’s remembrance.
Abu Usman (Rahimahullah) declares that such people don’t care much about this world but are very careful about the Hereafter.
Imam Auza’i (Rahimahullah) says:
“Such people are blind towards bad things, but have an excellent vision for virtuous deeds.”
Abu Sa’id Khudri (RA) relates that Prophet (Peace be upon him) said:
“Be fearful of Believers (Mu’min)’s intelligence and his foresight in understanding of the human nature, because he sees things by Allah’s given vision,” and he recited verse 75 of Surah Al-Hijr, which reads: “There truly is a sign in this for those who can learn…” [at-Tirmidhi]
Scholars have interpreted the term: “Understanding of the human nature.” as the ability to perceive things in depth to see their real and true nature, and to deduce factual results from the analysis of situations and circumstances. No one can deceive a true and sincere Believer (Mu’min) because exposed to his penetrating eyes is the real and the fake, the sincere and the hypocrite, the honest and the cheat, and the high and the low. He sees the real worth of people and knows who is who, because he was not a fool (Mumu)!
Abu Hurairah (RA) says that once Prophet Isa (AS) caught a thief red handed and reprimanded him for stealing. The thief said:
“I swear by Him, Who is the Only One worthy of worship, that I did not commit theft.” Seeing the thief’s stubbornness, Prophet Isa (AS) said: “Alright, I have faith (Iman/Belief) in Allah, and accept that my eyes must have betrayed me.” [Muslim]
This attitude of Prophet Isa (AS) tells us that Allah Almighty’s Greatness is embedded in the Believers (Mu’min)’s heart and he surrenders himself in total negation of the self when the name of Allah Almighty is mentioned. There is nothing more important to acknowledge but Allah Almighty’s total and complete sovereignty. According to a Hadith, if a slave while being punished by his owner asks for forgiveness for Allah’s sake, the master should stop his punishment then and there without least hesitation and without wasting a single moment. Instead of arguing with the thief, Prophet Isa (AS) thought to use that opportunity to educate the thief that it was the height of his insolence to swear by Allah’s and then lie. A true and sincere Believer (Mu’min) is always after the betterment of his Hereafter rather than wasting his time in the indulgence of arguments.
Abu Hurairah (RA) relates that Prophet (Peace be upon him) said:
“Do not call grape by the name of Karam, as it is the attribute of a Believer (Mu’min)’s heart.” [Muslim]
The Arabic word “Karam” means kindness and generosity. Arabs used to call grapes by the name of Karam, because they used to make wine from grapes, which was their favourite drink. The then Arabs mistakenly thought that wine helps to create and promote kindness and generosity in man’s character. Prophet (Peace be upon him) disliked such an interpretation because the wine is the mother of all evils. Great scholar Zamakhshari opines that Prophet (Peace be upon him) based his opinion on verse 13 of Surah Al-Hujurat, which reads:
“Oh People, We created you all from a single man and a single woman, and made you into races and tribes so that you should recognise one another. In Allah’s eyes, the most honoured of you are the ones most mindful of Him. Allah is all knowing, all aware.”
When Allah Almighty said the word “Honoured” then it should relate to the heart of a Believer (Mu’min) and be not associated with anything which is totally forbidden. “Honour” comes through piety and purity.”
Abu Sa’id Khudri (RA) said that:
“A Believer (Mu’min) is like a horse tied to its peg, to which he returns after roaming around. Similarly a Believer (Mu’min) is liable to forget but he being faith bound returns to his base.” [Musnad Ahmad]
Abdullah Bin Amr Bin As (RA) relates that Prophet (Peace be upon him) said:
“I swear by Him, Who posses my soul, a Believer (Mu’min) resembles that goldbrick which if thrown in the furnace, neither changes its colour, nor looses its weight. I swear by Him, Who owns my soul that a Believer (Mu’min) is like a honey bee, which sucks nectar from beautiful flowers, turned it into the beneficial honey, and neither misuses or damages the flower petal by her weight.”
Our beloved Prophet Muhammad (Peace be upon him) has likened the character of a true and sincere Believer (Mu’min) to the sterling quality of pure gold and the beneficence of the honey bee. Impure gold if thrown in the furnace looses its weight after its impurities are burned and it also changes its colour. A Believer (Mu’min) is like the honey bee who feeds on the pure and fairly earned livelihood; he is a source of benefit to others and is an agent of peace and brotherhood. He does not harm others or cause any damage to the environment. By extension, this example teaches us patriotism; love for the community, respect for neighbours, and makes us aware for the better maintenance of our social, natural and physical environment. Let us listen to two other Prophetic Hadiths, as quoted by Abu Musa (RA), Prophet (Peace be upon him) said:
“The relationship of the believer with another believer is like (the bricks of) a building, each strengthens the other.” [Bukhari and Muslim]
And Nu’man Bin Bashir (RA) reported that the Messenger of Allah (Peace be upon him) said:
“The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” [Bukhari and Muslim]
Sahl Bin Sa’ad (RA) relates that Prophet (Peace be upon him) said:
“In the community of believers, a believer’s place is like that of the head in the human body. The whole body suffers due to headache, so the believer should feel the pain if others in (Muslim) community suffer.”
There is no doubt that Islam teaches sympathy, love, and promotes brotherhood, the spirit to help others in their hour of need. If a Believer (Mu’min) can not afford to buy food for his hungry brother, he should share his own meal with the hungry. That was the spirit of love, sacrifice and mutual concern which brought into being a love-woven society. Verse 103 of Surah Ali-Imran is a clear reminder to such a quality:
“Hold fast to Allah’s rope all together; do not split into factions. Remember Allah’s favour to you: you were enemies and then He brought your hearts together and you became brothers by His grace; you were about to fall into a pit of Fire and He saved you from it – in this way Allah makes His revelations clear to you so that you may be rightly guided.”
One thing should be remembered that the more we adhere to our faith and are firm in Tawhid i.e. the belief in Oneness of Allah Almighty, the more united will be the Muslim Ummah. We are distancing ourselves from the qualities of the early Muslims (As-Salafus-Salih). They were pure from jealousies, mutual rivalries, and envy. They never looked down upon their brother and never lashed their tongue with taunts or derogatory comments, but unfortunately we are afflicted with these vices. It is time to wake up to the realities of our faith and be aware of our rights and duties as a Muslim. Once a companion asked:
“O Messenger of Allah, who is the best among people?” Prophet (Peace be upon him) replied: “Truthful by tongue, pure and kind at heart, and without any burden of sins, the one who does not have grudge or envy towards others [is the best].” [Ibn Majah]
Respected servants of Allah! Here are the lists of some good qualities a believer has to follow if he want to succeed here and the hereafter:
1. Learn your religion as much as is needed, either by learning directly from scholars, reading books or by asking scholars.
2. Protect yourself from every kind of sin.
3. If sin is committed, immediately repent and ask forgiveness from Allah Almighty (Taubah).
4. Do not violate the rights of others; do not harm others by tongue or hand. Do not say negative things about others.
5. Do not keep the love of wealth and the desire of a “big name” in your heart, and do not excessively engage in seeking superior food and superior clothes.
6. If someone points out your mistake, do not argue, immediately accept it and repent from it.
7. Do not travel, except for a great need, as during travel you decrease in wariness and a lot of undesirable things happen, a lot of good deeds are missed, your daily routine of Zikr (remembrance of Allah) is interrupted and nothing happens on its proper time.
8. Do not laugh excessively and do not talk excessively, and take special care to avoid talking with strangers of the opposite gender (Ghair-mahram) frankly and freely.
9. Do not quarrel unnecessarily or argue with others.
10. Be aware of the orders of the Shari’ah in every moment of your life.
11. Do not be lazy for worship (Ibadah).
12. Spend most of the time alone in solitude.
13. If you have to mingle with others then be the most humble to others, serve others, and do not show pride.
14. And mingle minimally with the rich (especially the bad and criminal ones among them).
15. Stay away from the irreligious and ungodly person.
16. Do not find faults in others, do not have bad opinion about others, keep your eye on your own shortcomings and try to fix them.
17. Try to fulfill your prayers (Salah) in best possible way on the right time with full attentiveness.
18. Constantly remember your Lord either through tongue or heart, and do not let any time be wasted.
19. If you feel pleasure in remembering Allah, and you feel joy, then thank your Lord for this.
20. Be polite.
21. Organise a timetable for all your work, and thoroughly stick to it.
22. What ever loss, worry, sorrow, test or trial you come across, believe it is from Allah and do not worry about it and remind yourself that “I will get reward for this difficulty.”
23. Do not keep the accounts of worldly affairs in your heart and do not talk and discuss about worldly matters all the time; instead think about your Lord.
24. Benefit others as much as you can: either worldly benefit or religious benefit.
25. Do not decrease your food and drink to such a degree that it will make you sick; on the other hand do not increase it so much that it will make you lazy during worship (Ibadah).
26. Do not hope to get benefit/profit from other than Allah; do not let your thoughts wander such that you think “we might get benefit from so and so.”
27. Eagerly and restlessly seek your lord.
28. For a blessing either small or large, be thankful to your Lord for it, and do not be despaired by poverty.
29. Forgive the mistakes and faults of people under your authority.
30. Hide the faults of others, but if someone is trying to harm the society or harm someone, and you happen to know about it, then inform that person (i.e. the one who might get harmed).
31. Try to serve guests, travelers, the poor, scholars and the elderly.
32. Keep righteous company.
33. Fear your Lord all the time.
34. Remember death.
35. Ponder and go though the events of your day; if you remember a good deed, thank your Lord for it and if you remember a sin, seek repentance.
36. Do not tell lies on any condition.
37. Do not attend unlawful gatherings.
38. Live the life of modesty and forbearance.
39. Do not be proud.
Dear brothers and sisters! Please let us try as much as possible to inculcate the attributes of a true and sincere Believer (Mu’min)’s in us and then invite others to embrace them!
Lastly, I pray, may Allah Almighty enable us to realise the importance of the gift of life and the countless blessings we have been bestowed with and utilise our time prudently and wisely on the way it pleases Allah Almighty and His Messenger (Peace be upon him). Ameen!
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.
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.
Friday, January 06, 2023 (Jumadal Akhirah 13, 1444 AH)
Opinion
Abba Care: A Lifeline of Compassion in Kano State
Lamara Garba Azare
In Kano State, compassion has found structure. It has found funding. It has found direction. Under the leadership of Governor Abba Kabir Yusuf, healthcare is no longer a privilege negotiated by wealth; it is a right strengthened by policy. What is unfolding across the state is more than reform. It is a moral commitment woven into governance. It is Abba Care.
At the heart of this transformation is the introduction of free antenatal care and free delivery services for pregnant women in public health facilities. For countless families, this single decision has lifted a burden carried in silence for years. Pregnancy, once shadowed by fear of hospital bills, is gradually becoming a journey supported by public responsibility.
A visit to Murtala Muhammed Specialist Hospital in the heart of Kano tells the story better than statistics ever could. The maternity sections are vibrant with activity. Pregnant women arrive daily for routine checks, scans and medical consultations. The waiting areas are filled not with despair, but with expectation. The large turnout reflects renewed trust in government facilities. It demonstrates that when care is made accessible, citizens respond.
The visible reduction in maternal mortality in the state is no accident. It is the natural outcome of access. When women attend antenatal clinics regularly, complications are detected early. When deliveries take place in properly equipped facilities under trained supervision, risks are significantly reduced. Lives are saved quietly, steadily and consistently.
But Abba Care goes beyond maternity services. Through the initiative and the Basic Health Care Provision Fund interventions, free medical services are extended to pregnant women, children under five, sickle cell patients, the elderly aged 65 and above, and persons living with disabilities. It embraces those who often stand at the fragile edges of society. It ensures that vulnerability does not translate into abandonment.
Beyond direct service delivery, the administration has deliberately strengthened and revitalised key health institutions. While the Kano Health Trust Fund and the Drug and Medical Consumables Supply Agency predated the current administration, they have received renewed direction and operational momentum.
When this government assumed office, drug availability in public health facilities stood at below 30 percent. Today, availability has risen to over 95 percent, ensuring that patients who visit government hospitals are far more likely to receive the medicines prescribed to them. That shift has restored confidence in public facilities and reduced the burden of out-of-pocket spending.
Similarly, the Kano Health Trust Fund, once relatively unknown within the system, has emerged as a strong pillar of support across the sector. The Fund provides financial backing to primary, secondary and tertiary health facilities. It supports health-related Ministries, Departments and Agencies and extends assistance to health training institutions. In doing so, it strengthens infrastructure, manpower development and service delivery across multiple levels of care.
Most significantly, the recent establishment of the Kano State Centre for Disease Control has positioned the state as a pioneer in subnational health security, making Kano the first in Nigeria to create such a structure with regulatory authority over communicable and non-communicable diseases. Together, these institutions form a coordinated framework that reinforces the government’s commitment to quality, accessible and resilient healthcare delivery.
Speaking on the mandate of the Centre, its Director-General, Prof. Muhammad Adamu Abbas, described the agency as a defining milestone in the state’s public health journey. He explained that the Centre is designed not only to respond to outbreaks but also to strengthen surveillance systems, coordinate rapid response teams, regulate disease control programmes and deepen community engagement in prevention efforts. According to him, the agency has already undertaken case management activities, public sensitisation campaigns and field investigations in communities where suspected infectious diseases were reported. He reiterated its commitment to preparedness, transparency, scientific evidence and strong collaboration with partners and stakeholders.
Equally reassuring is the Kano State Emergency Medical Services and Ambulance System (KN-SEMSAS). This initiative provides free emergency response and treatment to victims of automobile accidents, gunshot wounds, violent attacks and other critical situations. Pregnant women in distress, patients with hypertension, people living with HIV and individuals battling terminal illnesses are attended to without hesitation over payment. In moments when seconds matter, government intervention becomes the difference between survival and tragedy.
The circle of compassion widens further. Inmates of correctional and rehabilitation homes, as well as elderly residents in Shahuci homes, are also beneficiaries of free medical services. These are citizens who might otherwise be overlooked in policy conversations. Yet under this administration, they are remembered, included and protected.
There is philosophy in this approach. A government reveals its character by how it treats the weakest among its people. When the elderly can access treatment without fear of cost, dignity is restored to ageing. When children under five receive free care, the foundation of the future is strengthened. When persons living with disabilities are covered, inclusion becomes practical rather than rhetorical.
Governor Abba Kabir Yusuf’s leadership style reflects calm resolve. He does not merely speak about compassion; he institutionalises it. Abba Care is not charity. It is structured empathy translated into sustainable intervention. It recognises that public office is a trust and that power must bend toward the protection of life.
Across Kano, families now speak with relief rather than anxiety. A father no longer calculates whether he can afford treatment for his sick child. A mother no longer postpones clinic visits due to registration fees. An elderly citizen walks into a health facility knowing that age has not diminished his worth in the eyes of government.
Healthcare reform may appear technical on paper, filled with acronyms and budgets. On the ground, however, it is deeply human. It is the smile of a discharged patient. It is the cry of a newborn delivered safely. It is the quiet gratitude of a grandmother whose blood pressure is managed without financial strain.
Abba Care represents a broader belief: that development must begin with people. Roads and buildings matter, but healthy citizens matter more. By investing in maternal health, emergency services, chronic illness care and protection for the vulnerable, Kano State is shaping a future anchored in human wellbeing.
Since the introduction of this policy, the impact is visible. Confidence is growing. Trust between government and the governed is deepening.
More importantly, in safeguarding mothers, children, the elderly, the sick and the marginalised, Kano safeguards tomorrow. Abba Care stands not merely as a policy, but as a living reminder that leadership, when guided by humility and compassion, can touch lives in the most profound ways.
Lamara Garba Azare, a veteran journalist, writes from Kano.
Opinion
Lamin Sani Kawaji: The Gallant Commander Behind Murtala Sule Garo
Abubakar Shehu Kwaru
There is an adage that behind every successful leader stands a dependable ally—one who offers moral discipline, commitment, ability and an unwavering desire to make meaningful impact. Leadership is rarely a solo endeavour; it thrives on loyalty, sound counsel and shared vision.
It is widely acknowledged that a good leader is one who listens to the views, suggestions and constructive criticism of close associates on matters of socio-economic and political importance. In Kano’s political landscape, one of such tested and proven leaders is Murtala Sule Garo, who has served in various capacities and was presented by the All Progressives Congress (APC) as its deputy governorship candidate in the 2023 elections.
The political milestones recorded by Garo cannot be separated from the dedication, loyalty and strategic support of those around him. Prominent among these trusted allies is Honourable Lamin Sani Kawaji, the current Chairman of the APC Caucus in Nassarawa Local Government Area.
It would not be an exaggeration to describe Honourable Kawaji as one of the key commanders supporting their “grand commander” and youthful political leader, Honourable Garo. For nearly two decades, I have maintained a close and personal relationship with both men, observing firsthand their political evolution and shared journey.
In Honourable Kawaji, I have found an honest and principled leader—hardworking, disciplined, punctual and accountable. He is a man who matches words with action and exemplifies prudence and reliability in public service.
Born and raised in the ancient city of Kano over five decades ago, Kawaji has built an impressive record across various spheres of public life. Despite the inevitable challenges and bottlenecks that accompany political growth, he has remained steadfast—an attribute common to many successful individuals.
Popularly known as “Dan Sani” among admirers, he hails from the respected family of the renowned Islamic scholar, Sheikh Sani Zawiyya of Koki quarters in Kano Municipality. His upbringing laid the foundation for his discipline and commitment to community service.
Honourable Lamin Sani Kawaji was first elected Executive Chairman of Nassarawa Local Government Council in 2013 and was re-elected for a second term in 2016. During his tenure, he initiated policies and programmes that transformed the council, ensuring that residents benefitted from the dividends of democracy.
His administration prioritised improvements in education, healthcare service delivery, infrastructural development, youth and women empowerment, and the creation of a conducive atmosphere for commercial activities. Public service efficiency also received significant attention under his leadership.
Like his political ally and mentor, Honourable Garo, Kawaji also served as the Kano State Chairman of the Association of Local Governments of Nigeria (ALGON), further strengthening his credentials in grassroots governance.
Upon the expiration of his tenure as Executive Chairman, the then Governor of Kano State, Abdullahi Umar Ganduje, appointed him Special Adviser on Local Government and Chieftaincy Affairs. Following Garo’s nomination as the APC deputy governorship candidate alongside Nasiru Yusuf Gawuna in 2023, Kawaji was appointed Commissioner for Local Government and Chieftaincy Affairs to replace him in the ministry.
In that capacity, he performed beyond expectations, consolidating reforms and sustaining administrative efficiency.
Political observers will recall that Garo and Kawaji played significant roles in the APC’s 2019 electoral success, which secured a second term for Governor Ganduje and his deputy.
Today, Honourable Kawaji remains a grassroots politician committed to complementing governance efforts in Kano State, including developmental initiatives under the present administration of Abba Kabir Yusuf.
Indeed, the partnership between Honourable Lamin Sani Kawaji and Honourable Murtala Sule Garo demonstrates the enduring value of loyalty, teamwork and shared political vision. With faith, perseverance and strategic collaboration, their journey in public service continues to reflect the timeless maxim: one with God is always in the majority.
Abubakar Shehu Kwaru is a seasoned journalist who writes from Mandawari Quarters in Gwale Local Government Area of Kano State.
Opinion
2027 begins in Kano: Abba Kabir Yusuf formally received into APC as Tinubu consolidates northern political stronghold
Lamara Garba
From the moment Vice President Kashim Shettima touched down at Malam Aminu Kano International Airport, the ancient city shifted into a different rhythm. The roads leading from the airport were not merely crowded; they were alive. Traders, market women, civil servants, and artisans abandoned their stalls and workplaces for a glimpse of the visiting dignitaries. Young men climbed rooftops and signposts, while elderly men in flowing babbar riga stood shoulder to shoulder with restless students waving party flags.
The chants rolled like thunder along Airport Road, through Fagge quarters, down Murtala Mohammed Way, and into the arteries leading to the city’s historic heart. It was not the choreography of hired enthusiasm; it was organic, loud, and unmistakable.
By the time the convoy approached the iconic Sani Abacha Stadium, the streets had become a river of humanity. The stadium itself seemed too small to contain the emotion that poured into it. In that moment, one truth stood firm: this was no routine political reception. It was a public declaration of belonging — that Governor Abba Kabir Yusuf belongs to the people of Kano, and that the people, in turn, belong to him.
The formal reception of Governor Yusuf by the national leadership of the All Progressives Congress (APC) was described as a homecoming. Yet it felt deeper — almost philosophical. At its highest form, politics is about alignment: of interests, of vision, of destiny. On that day, Kano appeared to signal that its destiny must sit at the table where national decisions are shaped.
Representing President Bola Ahmed Tinubu, Vice President Shettima addressed the sea of supporters with deliberate clarity. Kano, he noted, is too strategic to stand at the margins of Nigeria’s future. His tone carried both political calculation and historical awareness. Kano has always been more than a state; it is a compass. When Kano moves, Nigeria feels it. When Kano speaks, the federation listens.
His remarks were not mere pleasantries. They underscored the significance of Governor Yusuf’s entry into the APC — not as a simple addition, but as the strengthening of a pillar. Kano’s economic vibrancy and political consciousness, he suggested, are integral to the broader national development agenda.
The Chairman of the Progressive Governors’ Forum, Hope Uzodinma, described Yusuf’s defection as a return home. In politics, the language of homecoming is potent; it softens rivalry and reframes past tensions as steps toward reunion. Uzodinma went further, calling Kano the “brain” of Nigerian politics — a metaphor that resonated deeply with the crowd. A brain directs, calculates, and interprets. By that logic, Kano’s alignment with the APC signals direction for the country.
Similarly, the party’s National Chairman, Nentawe Yilwatda, portrayed the moment as an infusion of fresh momentum. He spoke of progressive ideals and shared responsibility, emphasising that the governor’s entry would enrich rather than dilute the party’s character.
Standing like an elder statesman observing the unfolding of history, former National Chairman Abdullahi Umar Ganduje declared the party in Kano stronger and more united than ever. In Kano’s political theatre, unity is currency. His words suggested that previous fractures had been stitched into a single fabric.
Yet beyond the speeches was the quiet but powerful statement made by the crowd itself. No script can manufacture such enthusiasm. Thousands who lined the streets and filled the stadium were not merely witnessing a political transaction; they were affirming their governor. Their presence was a reminder that leadership, ultimately, is validated by followership.
Governor Yusuf balanced gratitude with principle. He pledged that his new political alignment would not compromise his pursuit of fairness and justice. Defections often invite suspicion, but he framed his decision as pragmatic rather than opportunistic — a strategic move to widen the channels through which Kano’s aspirations could be realised.
There was symbolism, too, in the earlier announcement of federal support for Kano’s recovery from recent challenges. The financial backing from the federal government and the governors’ forum was presented not merely as relief but as evidence of partnership. In politics, resources often follow relationships. By stepping into the APC fold, Kano was not simply changing party colours; it was strengthening its access to the levers of federal influence.
What unfolded at the stadium was layered. On the surface, it was a mega rally filled with music, banners, and applause. Beneath that surface, it was a recalibration of political equations ahead of 2027. Kano’s electoral weight can tilt national outcomes. Any party that secures Kano secures more than votes; it secures narrative dominance in the North.
Philosophically, the event underscored a timeless truth about power: it abhors isolation. In a federal system as complex as Nigeria’s, alignment between state and centre often determines the pace of development. The rally conveyed a shared understanding that Kano’s ambitions are best pursued in concert with the ruling party at the national level.
As the sun dipped over the ancient city and the crowds gradually dispersed, one could sense that something had shifted. Kano had spoken — not in whispers, but in waves. Whether history will judge the decision kindly remains to be seen. But on that Monday in February, the message was unmistakable: the political map of Kano had been redrawn, and the ink was still fresh.
Lamara Garba, a veteran journalist, writes from Kano.
