Opinion
Friday Sermon: Islam, Christianity strongly denounced same-sex relationship, bisexuality!
Imam Murtadha Gusau
In the name of Allah, the Most Beneficent, 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 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.
Dear brothers and sisters! Islam’s teaching about homosexuality is referred to in a story found in the Qur’an. This is the story of the Prophet Lut (may Allah’s peace be upon him), who criticised the men of his town for their homosexual practices. Allah the Almighty stated:
“And remember Lot (Lut) when he said to his people: ‘Do you commit the worst sin such as none before you have committed among creation? Indeed, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds.’” [Qur’an, 7:80-81]
Some people today (who engage in, or justify same-sex relationships) have tried to claim that the prohibition (in the Qur’anic verse above) refers to non-consensual sex between homosexuals. Others assert it refers to homosexual relationships outside of marriage. Both of these views clearly contradict this Qur’anic verse because Allah the Almighty stated:
“Indeed, you practise your lusts on men instead of women.”
If the Qur’anic verse was referring to homosexual rape (or non-consensual sex), then that is equally forbidden against women. However, Allah the Almighty (in this Qur’anic verse) allowed sex between heterosexuals (and within marriage). Also, if the verse was only forbidding homosexuality outside of marriage, then sex between a man and woman before marriage is forbidden so why would Allah the Almighty say:
“instead of women”?
Therefore, the only authentic and correct conclusion that can be drawn from this Qur’anic verse is that sexual relationships between people of the same sex are prohibited.
Furthermore, arbitrarily changing one’s gender from male to female (or vice-versa) does not alter the reality of the prohibition because there is a principle in Islam that states:
“Changing the name of something does not change its reality.”
So changing the name of alcohol to milk does not alter its reality nor the ruling of prohibition.
Allah the Most High also said:
“You come to the men of creation and you leave those wives whom Allah has created for you? Nay! You are a transgressing people.” [Qur’an, 26: 165-166]
Abdullah Ibn Abbas narrated that Allah’s Messenger (Peace be upon him) stated:
“The curse of Allah is upon the one who engages in the act of the People of Lut (sodomy). The curse of Allah is upon the one who engages in the act of the People of Lut. The curse of Allah is upon the one who engages in the act of the People of Lut.” [Reported by Ahmad and graded sahih by Ahmad Shakir; see As-Silsilatus-Sahihah of Sheikh Al-Albani, who graded it authentic]
Jabir Ibn Abdullah narrated that the Prophet (Peace be upon him) said:
“What I fear most for my followers (my ummah) is the act of the People of Lut (i.e., sodomy).” [At-Tirmidhi and Ibn Majah, and graded as hasan by Sheikh Al-Albani]
When the people ignored the Prophet Lut’s message, Allah destroyed the town and every transgressor in it, and He saved Prophet Lut (Peace be upon him) and his daughters. This event is a sign for the people who reflect. This story is also mentioned in the scriptures of the Jews and Christians.
Respected brothers and sisters! Muslim scholars throughout the history have taken this story to mean that Allah has prohibited homosexuality absolutely, i.e. courtship and sexual relationships between men. Muslims see homosexuality as an unnatural condition, an immoral inclination, even a mental illness which is dangerous for the individual and society in terms of its goodness and morality. Islam teaches that a Muslim cannot be pious and obedient to Allah and be a practising homosexual; the two states are incompatible. However, Muslim doctrine (Aqidah) does not remove from the fold of Islam the one who practices the major sin of homosexuality.
Imam Shaikh Ibn Baz (may Allah have mercy on him) was informed that some youth display signs of feminine behaviour. He advised that they should spend time with men until they learn (to be masculine) and they benefit from that, and the feminine inclination passes. He was also asked concerning the man who becomes a Muslim but before he embraced Islam he was a practising homosexual. Once he became a Muslim, he repented from that sinful un-Islamic behaviour. However, his soul desires homosexuality. Shaikh Ibn Baz answered by saying:
“He should cling to his repentance and all praise is for Allah.” [See Sharh Bulugh Al-Maram, Kitab Al-Hudud]
Clinging to repentance means: to give up the sin, feel remorse for disobeying Allah, seek Allah’s forgiveness and be resolute in not returning back to the sin.
Dear servants of Allah! Today some people think that a person can be born homosexual – and through this, they justify their sexual leanings. However, Islam teaches that every child is born upon the fitrah, a natural inclination, which means that they were created with inclinations that Allah is pleased with for human beings and fulfil the natural functions of the body. With that in mind, Muslim scholars state that homosexuality comes about due to a corruption of the natural state which can be triggered by various events and environmental factors such as:
1. The way they are brought up with the idea that there is no difference between the two sexes.
2. Being exposed to homosexuality constantly so it becomes normalised.
3. Being nurtured on theories and ideas that oppose science, nature and the intellect (e.g. two people of the same sex were not physiologically “designed” to have sexual relations or produce offspring).
4. Being sexually abused as children can lead to confused ideas about sexuality and sexual preferences.
5. School indoctrination of children from an early age that goes against nature, health and wellbeing.
6. Relentlessly encouraged from a young age to explore same-sex relationships and “gay” role-play in schools.
7. Ostracising and seeking to criminalise all forms of dissent against the powerful LGBTQ movement in the West.
8. Muslim scholars state that just as people have ‘learned’ to be homosexual, they can also learn not to be if they choose to correct their behaviour and are helped in that process; and therefore, they return back to their natural state of being, or at least desist from homosexual activity if they are not able to be heterosexual.
The Qur’an does not say how homosexuality should be punished, but a saying of the Prophet (Peace be upon him) makes clear:
“Whoever you find engaging in the action of the people of Lut (sodomy), execute the one who does it, and the one to whom it is done.” [Ibn Majah and Tirmidhi]
And mind you, this Hadith must not be used by individuals as an excuse to enact or incite violence against homosexuals and lesbians, or to take laws into their own hands.
Prescribed punishments for homosexuality and lesbianism can only be carried out by the legal authority in a country or state that practices shari’ah or Islamic Law; and there must be clear evidence that actual sex had taken place. The Muslim penal code carries out punishments on the basis of the unlawful act that is committed and not on the basis of a person’s inclinations where no illegal act has been committed.
This is the view of all of the famous Islamic scholars and jurists (Fuqaha) of Islam in line with the punishment dealt to the people of Lut (in the Qur’an) and the Hadith of the Prophet (Peace be upon him).
A Muslim, regardless of which state or country he lives in, is not allowed to physically harm those he regards to be sinners, nor incite others to do so. Vigilantism goes against Islamic teachings because it creates an anarchic, unjust and disorderly society.
Dear brothers and sisters! Today there are homosexuals and lesbians who consider themselves to be Muslims, and they know they are sinners in the sight of Allah just as there are some Muslims who fornicate, steal, lie and deal in usury. They recognise their sins. These sins are not considered unbelief (Kufr) that exit Muslims from the fold of Islam; but they are major sinners under the threat of Allah’s punishment as purification for their crimes.
Dear servants of Allah! Homosexuality and lesbianism is illegal in virtually every Muslim country in the world with punishments ranging from fines and prison to corporal punishment and execution. There are over 75 countries across the world, Muslim and non-Muslim, that consider homosexuality and lesbianism to be a criminal offence.
The Bible (Old Testament) is followed by millions of Jews and Christians in the world, and it too forbids men from having sexual relations with men. Chapters 18 and 20 of Leviticus list prohibited forms of intercourse:
“You shall not lie with a male as with a woman; it is an abomination.” Chapter 18 verse 22 said:
“If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them.” Chapter 20 verse 13
Deuteronomy 22:5 states:
“A woman must not wear men’s clothing, nor a man wear women’s clothing, for the Lord, your God, detests anyone who does this.”
This is a clear prohibition of cross-dressing.
The New Testament (Bible) also condemns homosexual practices. Romans 1:26-27 states:
“Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men and received in themselves the due penalty for their error.”
Paul wrote in the First Epistle to the Corinthians 6:9-11 states:
“Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men; nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were.”
The words men who have sex with men translate two Greek words that refer to the passive and active participants in homosexual acts.
In recent times organisations and groups have been established to give support to lesbian, gay, bi-sexual, transgender (etc) Muslims. These groups do not see their homosexuality as being wrong; they claim they were born gay, lesbian or trans etc. Furthermore, they do not believe that Allah’s prohibition in the Qur’an and Sunnah is applicable in these times; or they believe that these texts do not apply to people who “are in love.”
However, Muslims (almost as a whole) regard homosexuality and lesbianism to be sinful based upon the clear textual proofs of the Qur’an and Sunnah, the consensus (ijma’) of the first three generations after the Prophet, the agreement of the Four well-known Schools of Islamic Jurisprudence and in accordance with the view of the Sunni scholars spanning more than 1,445 years of Islamic history.
Islam teaches that Muslims must obey Allah by doing what he has commanded and by keeping away from what he has prohibited.
A Muslim who legalises (makes permissible) what is clearly forbidden in the Revealed Texts (Qur’an and Sunnah) such as making lawful fornication, drinking alcohol, gambling, homosexuality or lesbianism, then that person has left the fold of Islam. They are no longer Muslims.
However, Muslims who commit major sins (less than idolatry) such as fornication, robbery, homosexuality or lesbianism whilst affirming their transgression against Allah’s Law and affirming their sin, they remain within the Religion, albeit with weakness in their faith (Iman). These people are threatened by Allah’s punishment in the Hereafter unless they repent from their sins. And if they enter the Fire, they will not remain in it eternally.
Respected brothers and sisters! Muslims who find they are afflicted with temptations or unnatural desires must learn to resist, turn to Allah, supplicate to Him for strength and guidance (and get married). They must pray their five daily prayers, pay the Zakah and fast the month of Ramadan, etc. They should keep company with righteous people and keep their desires under control and eventually dominate over them.
Not every desire needs to be satisfied! A believer is commanded to keep his soul in check and his passions within the limits of Allah’s commands. We are living in difficult times where religiosity, morality, chastity and good conduct are actively discouraged, and immorality, foul behaviour, irreligious conduct, ill-manners, sexual depravity and lewdness are championed.
Nevertheless, a Muslim must remain pious, and remember that holding steadfastly to Islam, the Sunnah and Islamic morals and ethics in these times brings along with it a greater reward from Allah for the patient. The Prophet Muhammad (Peace be upon him) said:
“Know that which has passed you by was never going to befall you, and whatever has befallen you was never going to miss you. And know that victory comes with patience, relief comes after affliction and ease comes after hardship.” [Reported by Ahmad and others]
In reference to the times of hardship that were to come the Prophet (Peace be upon him) stated that:
“Ahead of you are days of patience, when holding onto the religion will be like holding onto hot coals, and whomsoever holds onto his religion in that time, then his reward will be the reward of fifty men.” The Companions said, “O Messenger of Allah, fifty times the worth of their reward?” He said, “Rather fifty from you.” [Abu Dawud, At-Tirmidhi, Ibn Majah, Al-Hakim who declared it authentic, Adh-Dhahabi agreed and Al-Albani declared it sahih in As-Sahihah]
Examples of commands from Allah the Almighty: Worship Allah alone, pray, fast, give zakah (obligatory charity), perform Hajj, be dutiful and kind to parents, give in charity, wear hijab, etc.
Examples of prohibitions from Allah the Almighty: Idolatry, interest (Riba), adultery, drinking alcohol, murder, stealing, sex before marriage, homosexuality, lesbianism etc.
A Muslim is commanded to encourage people with doing good actions and to advise them against doing things that Allah has forbidden. In this way, he follows the way of the Prophets.
Lastly, I pray:
Ya 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.
Ya 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.
Ya 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.
Ya Allah, we ask You for the good that Your servant and Prophet (Muhammad) has asked You for, and we seek refuge with You from the evil from which Your servant and Prophet (Muhammad) sought refuge.
Ya 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 praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), and upon his family, his Companions and his true and sincere followers.
Murtadha Muhammad Gusau is the Chief Imam of: Nagazi-Uvete Jumu’ah Mosque; and Late Alhaji Abdur-Rahman Okene Mosque, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com; or +2348038289761.
This Friday sermon (Jumu’ah Khutbah) was delivered today Friday, 28 Rajab, 1445 AH (February 09, 2024).
Opinion
When a Gentle Light Goes Out: The Demise of a Quintessential Dandago
Lamara Garba
A deep wave of disbelief and sorrow swept through Bayero University, Kano, the moment the tragic news began to circulate. Offices fell unusually silent, lectures paused in uneasy whispers, and clusters of staff and students gathered across the campus seeking confirmation of what many feared was true.
Faces reflected shock and grief as the heartbreaking news filtered through the university community that Professor Kabiru Isa Dandago had passed away. For many, it felt almost unreal that a man whose presence symbolised humility, warmth, and intellectual guidance within the institution was suddenly gone.
Professor Kabiru Isa Dandago passed away on Wednesday, 4th March 2026, at the age of 63, leaving behind a legacy defined by scholarship, service, and compassion. His departure represents not only the loss of a distinguished Professor of Accounting but also the passing of a man whose life was devoted to the pursuit of knowledge, mentorship, and the upliftment of others.
Indeed, his passing marks the quiet departure of a quintessential Dandago, a man whose life was woven with simplicity, sincerity, and uncommon generosity.
Those who knew him closely often spoke first of his character before mentioning his impressive academic achievements. Despite his towering reputation as a scholar, Professor Dandago remained remarkably approachable. His friendliness was genuine, his humility disarming, and his conduct consistently reflected deep respect for others. Titles and positions never created barriers between him and the people around him.
Whether engaging senior colleagues, junior staff members, or students, he displayed the same warmth and simplicity that endeared him to many. Above all, he was deeply God-fearing. His life reflected strong moral values rooted in faith, sincerity, and compassion. In him, intellect walked hand in hand with humility, and knowledge was always guided by conscience.
His acts of altruistic benevolence knew no bounds.
Just about a week before his passing, an incident occurred that now carries deep emotional significance. Members of our non-governmental organisation, the Raa’ayi Initiative for Human Development, were mobilising resources for one of our humanitarian traditions. The organisation periodically raises funds to purchase food items for families of deceased colleagues who may be struggling silently after losing their loved ones.
Professor Dandago was among the first to respond.
Not only did he send his contribution promptly, but his donation also turned out to be the highest among more than one hundred members of the Raa’ayi Initiative. Even after making his personal contribution, he encouraged other members to support the project so that the target could be achieved and the families assisted meaningfully.
Unknown to him, he was making what would become his final contribution to the Raa’ayi project.
Today, that gesture stands as a powerful reflection of the generosity that defined his life. The man who was helping families of deceased colleagues did not know that he himself would soon be mourned by the same community. In giving comfort to others, he was unknowingly writing the final line of his own story of kindness.
Within Bayero University, Kano, his influence was both profound and lasting. One of the enduring legacies associated with him is the strong mentoring culture within the Faculty of Management Sciences, formerly the Faculty of Social and Management Sciences. Several years ago, he played an important role in strengthening a mentoring system that has since guided many young academics and students.
He firmly believed that institutions grow when experienced scholars patiently guide younger minds. Many lecturers today acknowledge that their professional journeys were shaped by his advice, encouragement, and fatherly support.
Another notable contribution under his influence was the introduction of the student ICAN programme. Through this initiative, students were encouraged to pursue professional certification with the Institute of Chartered Accountants of Nigeria while still undertaking their undergraduate studies. Today, more than fifty students have successfully obtained ICAN qualifications alongside their degrees, reflecting Professor Dandago’s vision of producing graduates who are both academically sound and professionally competitive.
According to the Dean of the Faculty of Management Sciences, Professor Muhammad Aminu Isa, the faculty has lost a great pillar whose presence contributed immensely to unity and stability. He noted that Professor Dandago consistently worked towards strengthening cooperation among staff while always seeking ways to advance the growth and progress of the faculty and the university.
Born on April 5, 1963, in Dandago Quarters of Gwale Local Government Area of Kano State, he joined Bayero University in September 1990 and rose through the ranks to become Professor of Accounting in 2007. Over more than three decades of service, he held several academic and administrative positions, including Head of the Department of Accounting and later Dean of the Faculty of Social and Management Sciences.
A prolific scholar, he authored over thirty books and published more than eighty-five academic articles while supervising numerous postgraduate students, including doctoral candidates. His intellectual contributions extended beyond the university, as he also served as Federal Commissioner at the Tax Appeal Tribunal and earlier as Commissioner for Finance in Kano State.
Only days before his passing, Professor Dandago delivered what would become his final public lecture. On Saturday, 28th February 2026, he spoke at the 10th Ramadan Lecture organised by the Islamic Forum of Nigeria. In that lecture, he reflected on the pathway to economic development in the northern region, carefully identifying the roots of the region’s economic challenges while proposing thoughtful solutions for sustainable progress.
In mourning the distinguished scholar, the Vice-Chancellor of Bayero University, Kano, Professor Haruna Musa, fsi, described the late Dandago as a complete gentleman, an honest and committed academic whose contributions significantly shaped the growth and reputation of the university.
The Vice-Chancellor noted that Professor Dandago was more than a scholar; he was a mentor and a steady hand in university administration whose calm disposition, integrity, and willingness to support colleagues earned him admiration across the institution.
“His passing leaves a vacuum that will be difficult to fill,” Professor Musa said, while praying that Almighty Allah forgives his shortcomings and grants him Aljannatul Firdaus.
Thousands of mourners later gathered for his funeral prayers in Kano, reflecting the deep respect and affection he commanded across academic, professional, and community circles.
Yet in reflecting on the life of Professor Kabiru Isa Dandago, one timeless truth quietly emerges: life is not measured by the length of years alone, but by the depth of the footprints one leaves behind. Some lives pass like fleeting shadows, barely touching the edges of memory. Others, like that of Professor Dandago, glow with purpose, kindness, and service, leaving behind a light that continues to guide long after the bearer of the light has gone.
Though his years were sixty-three, the influence of his life stretches far beyond the boundaries of time. In the minds he shaped, the hearts he inspired, and the values he lived by, the quintessential Dandago will continue to endure.
May Almighty Allah forgive his shortcomings and grant him eternal rest in Aljannatul Firdaus. Ameen.
Lamara Garba
Director of Public Affairs
Bayero University, Kano
Opinion
Nuhu Ribadu and Umar Namadi: Leadership Beyond the Desk
Yunusa Hamza Farin Dutse
Leadership, in its truest sense, transcends the mere occupation of public office. It is defined not simply by authority, but by the character, discipline, and sense of purpose that leaders bring to governance. In Nigeria’s evolving democratic landscape, the question of leadership quality remains central to national discourse. Citizens increasingly seek leaders whose actions reflect integrity, accountability, and a genuine commitment to public service.
Within this context, two contemporary public figures stand out for the clarity of their convictions and the strength of their leadership identities: the National Security Adviser, Nuhu Ribadu, and the Governor of Jigawa State, Mallam Umar Namadi. They represent distinctive yet complementary approaches to leadership and governance. Although they operate in different spheres of responsibility—one at the national level and the other within the subnational space—their leadership styles demonstrate how personality and character shape policy direction and governance outcomes.
Nuhu Ribadu’s public identity has for decades been closely associated with courage, reformist zeal, and an uncompromising stance on accountability. His rise to national prominence began during his tenure in the anti-corruption fight, where he earned a reputation as a principled reformer determined to challenge entrenched systems of abuse and impunity.
Today, as National Security Adviser, Ribadu occupies one of the most strategic positions within Nigeria’s governance architecture. In this role, his leadership style continues to reflect the same attributes that defined his earlier public service. Discipline, institutional thinking, and strategic focus remain central to his approach.
Ribadu embodies a leadership persona grounded in firmness and clarity of purpose. His approach prioritises strong institutions, coordinated security structures, and long-term national stability. Rather than seeking personal acclaim, his leadership reflects a technocratic orientation driven by systems, procedures, and institutional discipline.
In times of national uncertainty, particularly within the complex terrain of security management, such traits inspire confidence. Ribadu’s public persona communicates seriousness of purpose and a commitment to confronting threats to national stability with resolve and strategic coordination. His leadership reminds observers that effective governance often requires leaders who are willing to confront difficult realities while strengthening the institutional frameworks that sustain the state.
While Ribadu’s leadership operates within the high-stakes arena of national security, Governor Umar Namadi represents a different yet equally significant model of leadership at the state level. His governance approach reflects humility, accessibility, and a deep commitment to grassroots engagement.
Governor Namadi has placed considerable emphasis on dialogue between government and citizens. One of the most notable initiatives under his administration is the Citizens’ Engagement Programme, popularly known as Gwamnati da Jama’a. Through this initiative, citizens across Jigawa State’s twenty-seven local government areas are provided with a platform to directly express their needs, concerns, and expectations to government officials.
The programme also allows the government to communicate its ongoing projects and policy priorities to the public. In doing so, it has strengthened transparency, accountability, and citizen participation in governance. By opening channels of communication between leaders and the people, the initiative reinforces democratic values and strengthens public trust in government institutions.
Governor Namadi’s leadership identity is also distinguished by what may be described as developmental pragmatism. His administration has focused on practical governance outcomes, including infrastructure development, institutional strengthening, and policies aimed at improving the socio-economic well-being of citizens.
Rather than relying on political slogans, personality-driven politics, or inherited partisan loyalty, the governor has built his political relevance around governance performance. This approach has contributed to a governance narrative that emphasises steady progress, responsible management of public resources, and the pursuit of sustainable development.
In a political environment where rhetoric often overshadows implementation, the emphasis on measurable outcomes represents a refreshing shift. By prioritising delivery over declaration, Governor Namadi has demonstrated that performance in governance can serve as a powerful instrument of political legitimacy.
Equally important is the political dimension of his leadership. At the level of party politics, Governor Namadi has demonstrated calculated political organisation through the consolidation of party structures and grassroots mobilisation. These efforts have strengthened political stability while reinforcing the influence of the All Progressives Congress within the state.
Notably, this consolidation has been achieved largely through governance-driven legitimacy rather than coercive political tactics. Development initiatives and social programmes have simultaneously served as instruments of public service and sources of political credibility. In this sense, governance outcomes have become central to sustaining public support.
When viewed together, the leadership trajectories of Nuhu Ribadu and Umar Namadi illustrate two complementary dimensions of governance in Nigeria. Ribadu symbolises national vigilance, reform-oriented thinking, and institutional discipline within the country’s security architecture. Namadi represents grassroots engagement, stability, and pragmatic development within the framework of subnational governance.
While Ribadu operates within the strategic theatre of national security management, Namadi functions within the practical laboratory of state administration. Yet despite these differences, both leaders share common attributes that define effective leadership. Discipline, commitment to reform, and a clear departure from empty political rhetoric are among the traits that connect their approaches.
Their contrasting styles also illustrate an important truth about leadership: governance is multidimensional. At certain moments, leadership requires firmness and the courage to confront systemic threats. At other times, it demands patience, dialogue, and the steady construction of development frameworks that improve the lives of citizens.
Ribadu’s leadership energy is largely directed toward confronting threats and strengthening institutional resilience. Namadi’s leadership focuses on building structures that promote social progress and economic stability. Together, these approaches highlight the different but equally important roles that leadership can play within a functioning democracy.
Ultimately, the examples of Nuhu Ribadu and Umar Namadi underscore a fundamental lesson for Nigeria’s leadership culture. Leadership that is anchored in character often proves more enduring than leadership driven solely by charisma. Institutions grow stronger where leaders choose structure over spectacle and governance over personal acclaim.
As Nigeria continues to navigate complex governance challenges, the importance of disciplined and purposeful leadership cannot be overstated. The experiences of Ribadu and Namadi demonstrate that effective leadership does not always announce itself loudly. Sometimes it appears in decisive action to protect national stability; at other times, it emerges through patient engagement with citizens and the steady pursuit of development.
In both cases, the defining factor remains the same: leadership is most impactful when it is authentic, disciplined, and aligned with the responsibilities of public office. In a democratic society striving for stronger institutions and accountable governance, such leadership remains not only desirable but essential.
Yunusa Hamza (Tafidan Farin Dutse)
Gwaram Local Government Area Jigawa State
08034445493
yunusafarindutse@gmail.com
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.
