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
Kano must make government procurement work for made-in-Kano
Safiyanu Bichi
When Abia State Governor Alex Otti recently pulled off his shoe and proudly declared, “This is Aba Made,” the gesture went beyond the shoe itself. It offered a simple but powerful demonstration of what deliberate government patronage can do for local industry.
The message for Kano is equally important: where is Made-in-Kano in government procurement?
This is a question Kano can no longer afford to ignore.
For decades, Kano has been one of Nigeria’s important commercial and industrial centres. The state has a long tradition of manufacturing, textile production, leatherwork, furniture making, tailoring, metalwork, food processing and a wide range of small and medium-scale enterprises.
Yet having businesses and skilled artisans is not enough. Local industries need markets, and government procurement is one of the largest markets available in any economy.
The Kano State Government spends billions of naira annually on infrastructure, furniture, uniforms, clothing, construction materials, office equipment, vehicles, signage and other goods and services. The critical question is how much of this expenditure remains within Kano and how much leaves the state.
This is where a deliberate Kano Local Content Policy becomes necessary.
Every major state government project and Bill of Quantities (BOQ) should, where technically and economically feasible, contain a clearly defined local-content component. A target of 40 per cent Kano content could provide a practical starting point.
The idea is not to sacrifice quality or value for money. Rather, it is to ensure that qualified Kano-based businesses are given a fair opportunity to compete for government patronage.
If the government buys furniture from Kano manufacturers, contracts uniforms from local textile and garment producers, procures locally manufactured footwear and leather products, and sources other goods and services from competent businesses within the state, public expenditure can generate a multiplier effect across the local economy.
The money does not simply disappear after a government contract is executed. It circulates.
A furniture company pays its workers. Workers spend their earnings in local markets. Manufacturers purchase materials from other businesses. Transporters earn income. Artisans receive more orders. Businesses expand and potentially employ more people.
In other words, government procurement can become an instrument of economic development.
This is particularly important at a time when Kano needs to create more productive opportunities for its growing population, especially young people.
The state does not have to begin from scratch. Kano already possesses the human capital, entrepreneurial culture and business networks required to support a stronger local-content regime.
What is needed is deliberate policy, transparent implementation and consistent monitoring.
The government could begin by identifying categories of goods and services that can realistically be sourced within Kano. It could establish a database of qualified local manufacturers, contractors, artisans and suppliers, while maintaining clear standards for quality, pricing and delivery.
There should also be safeguards against turning local-content policy into another avenue for patronage. The objective should not be to favour politically connected businesses. It should be to create opportunities for genuine Kano-based enterprises that can meet established standards.
That distinction matters.
A successful local-content policy must combine local patronage with competition, quality, transparency and accountability.
The experience highlighted by Governor Otti offers Kano an opportunity for reflection. A simple act of wearing a locally made product can draw attention to an entire ecosystem of producers, workers and entrepreneurs behind that product.
Kano can create its own version of that story.
Imagine a government school furnished by Kano manufacturers, public institutions using locally produced furniture, uniforms supplied by Kano garment producers, official events showcasing locally produced textiles and leather goods, and government projects deliberately creating opportunities for competent local suppliers.
That would make “Made-in-Kano” more than a slogan.
It would make it part of government’s economic strategy.
Kano has the people. Kano has the skills. Kano has the entrepreneurs. Kano has the markets.
What is required is a deliberate decision to connect government spending with the productive capacity of the state.
Let Kano Government buy Made-in-Kano.
A 40 per cent Kano Local Content target should not be treated as another political promise. It should be the beginning of a measurable procurement policy that keeps more public money within the Kano economy, strengthens local businesses, supports jobs and helps rebuild the productive foundation of the state.
The real question is no longer whether Kano can produce.
The question is whether Kano is ready to buy what Kano produces.
Safiyanu Bichi is a member of the Kano Budget Working Group.
Opinion
Kano leads again as NECO successes rise to 74,413
Dr Auwalu Halilu
Kano State has recorded the highest number of candidates nationwide who obtained at least five credits, including English Language and Mathematics, in the 2026 Senior School Certificate Examination (SSCE) conducted by the National Examinations Council (NECO).
The state recorded 74,413 candidates meeting the benchmark, up from 68,159 in 2025. The increase represents 6,254 additional successful candidates, or approximately 9.2 per cent year-on-year growth.
Kano’s 2026 figure placed it ahead of Lagos, which recorded 72,496 candidates, and Oyo, with 55,543 candidates.
The result marks the second consecutive year in which Kano recorded the largest absolute number of candidates meeting the five-credit benchmark, including English Language and Mathematics.
The development provides an important opportunity to reflect on the direction of education in the state. While the figures are significant, the relevant measure here is the absolute number of successful candidates. Kano has one of Nigeria’s largest school-age populations and examination cohorts, meaning that the scale of achievement involves tens of thousands of young people attaining a credential that can open pathways to tertiary education, technical and vocational education, employment and further training.
Educational outcomes are rarely produced by a single intervention. They typically emerge from the interaction of financing, teachers, infrastructure, learning materials, school leadership, assessment, family support, community participation and accountability.
Kano’s recent performance should therefore be viewed within the wider pattern of sustained investment and reform in the state’s education sector.
State of emergency on education
One of the defining decisions of the current administration was the declaration of a State of Emergency on Education in June 2024.
The declaration acknowledged structural challenges including inadequate classrooms, teacher shortages, overcrowding, poor learning environments, large numbers of out-of-school children and shortages of teaching and learning materials.
It subsequently created a platform for accelerated interventions in classroom construction and renovation, teacher recruitment, school furniture, textbooks and learning materials, school uniforms, examination support and broader system strengthening.
Its significance lies not only in individual projects but also in the signal that education has been placed at the centre of the state’s development priorities.
Kano’s budgetary pattern is another indicator of the priority attached to education.
In 2024, education accounted for approximately 29.95 per cent of the state budget. In 2025, the allocation rose to about N168.35 billion, representing roughly 31 per cent of the budget. For 2026, approximately N405.35 billion was allocated to education, again accounting for around 30 per cent of the state’s overall spending plan.
Consistency across successive budget cycles is important because education transformation requires predictable financing. Children remain in school for many years, teachers require continuous professional development, infrastructure needs maintenance and learning reforms take time to mature.
However, budget allocation should not be treated as the final measure of success. Sustainability requires transparent reporting on releases, actual expenditure, procurement, outputs and learning outcomes.
Kano should increasingly publish the full chain from budget commitment to classroom-level impact.
Examination support
For low-income families, examination fees can determine whether a young person completes secondary education with a recognised certificate.
The government’s examination sponsorship therefore represents both an education intervention and a social-protection measure.
In 2025, the state approved more than N3 billion for examination registration support covering approximately 141,000 students across qualifying examinations, including WAEC, NECO, NABTEB and NBAIS. Additional support was provided to eligible students in community and voluntary schools.
In 2026, the intervention expanded substantially, with approximately N4.4 billion committed to examination fees for more than 150,000 students.
By absorbing these costs for eligible learners, government reduces the risk that poverty becomes the final barrier between years of schooling and an examination certificate.
The policy is particularly important in a state with a very large population and significant numbers of economically vulnerable households. Examination sponsorship should therefore be viewed as an equity measure that widens participation and helps ensure that family income does not alone determine access to final certification.
Teachers remain central
Classrooms and learning materials are essential, but teachers remain the human engine of the education system.
Kano has pursued large-scale teacher recruitment and absorption as part of its reforms. In September 2025, the state announced the absorption of 4,315 former BESDA volunteer teachers into permanent and pensionable employment.
In July 2026, appointment letters were presented to 8,588 teachers, comprising 4,900 newly recruited and trained teachers and 3,688 BESDA teachers.
These numbers matter because teacher shortages affect class sizes, subject coverage, instructional time and learning outcomes.
Recruitment, however, must be matched by effective deployment. Rural communities, underserved local government areas, girls’ schools and schools with shortages in English, Mathematics, science and technology subjects require particular attention.
Continuous professional development is equally important. The state’s work around the revised competency-based basic education curriculum should be sustained so that teachers are equipped to develop critical thinking, creativity, digital literacy, entrepreneurship, civic values and problem-solving skills rather than relying mainly on rote learning.
Infrastructure and learning materials
The condition of a school shapes attendance, dignity, safety and concentration. Kano has therefore invested in classroom renovation, construction, furniture and other school-level inputs.
Reported interventions include more than N1.9 billion for the renovation of primary school classrooms and approximately N2.925 billion for additional classroom construction.
In 2024, the government also announced the distribution of 73,800 three-seat desks across the state’s 44 local government areas.
Large-scale provision of school uniforms has complemented these investments. Reports indicated the distribution of hundreds of thousands of uniforms, while a further N1.148 billion was approved in 2025 for free uniforms for Primary One pupils in the 2025/2026 academic session.
These may appear to be simple inputs, but a uniform, desk, textbook or safe classroom can be decisive for a child from a low-income household.
The next challenge is to ensure that infrastructure and materials are equitably distributed, properly maintained and linked to measurable improvements in attendance and learning.
Partnerships remain important
Kano’s education challenge is too large for state resources alone. Sustainable transformation requires effective collaboration with federal institutions, development partners, civil society, communities and the private sector.
UBEC-supported interventions have contributed classrooms and teacher support across the state, while programmes such as the UK-supported Partnership for Learning for All in Nigeria (PLANE), UNICEF, Plan International and Save the Children have supported education planning, foundational literacy and numeracy, teacher development, data generation and teaching and learning materials.
The most sustainable partnerships are those that strengthen government systems rather than create parallel structures.
As externally funded programmes close, Kano will need to institutionalise effective approaches, retain trained personnel, budget for successful interventions and preserve the data and monitoring systems developed through such partnerships.
Beyond the NECO table
The movement from 68,159 successful candidates in 2025 to 74,413 in 2026 represents 6,254 additional young people meeting the five-credit benchmark, including English Language and Mathematics.
These are not merely examination statistics. Each number represents a student, a family, teachers, school leaders and communities.
At Kano’s population scale, even modest improvements in system effectiveness can affect tens of thousands of young people.
Education policy should therefore be understood not only as social-sector spending, but also as human-capital investment, poverty reduction, economic development and social stability.
A young population becomes a demographic dividend only when young people acquire knowledge, skills, values and opportunities.
NECO performance is an important indicator, but examination success should not become the final objective of education.
Kano needs young people who can read with comprehension, use mathematics, think critically, communicate effectively, solve problems, use technology, work collaboratively, create enterprises and participate responsibly in society.
The education strategy should therefore connect basic and secondary education more deliberately with technical and vocational education, tertiary education, entrepreneurship, digital skills, innovation and labour-market opportunities.
The long-term test of education investment is not only how many candidates pass an examination, but how effectively graduates convert education into productive lives and social contribution.
What comes next
The second consecutive NECO achievement also raises questions about how the gains can be sustained and deepened.
Kano should develop a medium- and long-term financing framework that protects education investment while shifting attention from allocation alone to releases, expenditure efficiency and value for money.
The Ministry of Education should publish an annual education performance report by local government area covering enrolment, attendance, retention, transition, completion, learning outcomes, teachers, infrastructure, WASH, school safety, gender, disability inclusion, examinations and financing.
Government should also analyse NECO results beyond absolute numbers by tracking percentage pass rates, local government and school performance, subject-level outcomes, gender gaps, urban-rural differences and year-on-year trends.
Examination sponsorship for indigent learners should be protected, with transparent eligibility criteria and a digital beneficiary database to improve targeting, prevent duplication and track beneficiaries’ progression.
Teacher quality should receive as much attention as teacher numbers through institutionalised continuous professional development, mentoring, classroom observation and data-driven deployment, particularly in underserved rural communities and critical subjects.
There is also a need for incentives for rural teacher deployment, including accommodation, transportation support and career incentives that make difficult-to-reach postings more attractive and sustainable.
Learning should be measured before the final examination. Regular state-level assessments in literacy, numeracy, science and other competencies at key stages can help identify and address learning gaps early.
The state should also establish a preventive maintenance culture involving education authorities, school leadership, School-Based Management Committees and communities so that renovated facilities remain functional.
Action on out-of-school children should be intensified through ward- and household-level data to identify who is out of school, why they are out, where they live and what interventions are required.
Girls’ education should remain a priority through sustained scholarships, re-entry opportunities, safe learning environments, WASH facilities, female teacher deployment and community engagement.
School safety and resilience should also be strengthened through early-warning systems, safeguarding, emergency preparedness, community intelligence and collaboration with relevant security institutions.
Digital education should be expanded through improved access to devices, connectivity, digital learning resources and teacher digital competence, including in rural schools.
Credible technical and vocational education and training pathways should also be expanded to give secondary-school leavers stronger routes into technical education, apprenticeships, entrepreneurship and employable skills.
An education research and innovation hub could further connect government, universities, civil society and development partners to evaluate reforms, generate evidence, test innovations and translate research into policy.
Civil society, professional bodies, the media and platforms such as K-SAFE, CSACEFA, OGP and GEP should also be supported to monitor commitments, expenditure and outcomes constructively.
A story of shared responsibility
The emerging Kano education story is encouraging.
In 2025, 68,159 candidates obtained five credits and above, including English Language and Mathematics, in NECO. In 2026, the number rose to 74,413 — 6,254 additional successful young people in one year.
Behind the figures is a wider pattern of public investment: education receiving around 30 per cent of successive budgets; billions of naira committed to examination sponsorship; thousands of teachers recruited or absorbed; classrooms renovated and constructed; desks, uniforms and learning materials provided; and partnerships strengthened with federal institutions and development organisations.
These investments provide an enabling environment for improved participation and learning outcomes.
At the same time, the NECO result should not be attributed to any single intervention or individual. Students, teachers, parents, school leaders, communities, education agencies, federal institutions and development partners all contribute to educational outcomes.
The stronger lesson is that sustained political prioritisation and public investment can create conditions in which progress becomes possible.
Governor Abba Kabir Yusuf and the Kano State Government deserve recognition for placing education prominently within the state’s development agenda, while teachers, parents, communities and, above all, the students deserve recognition for converting opportunity into achievement.
The second consecutive NECO achievement should therefore send two messages: celebration that progress is being recorded, and responsibility to sustain and deepen that progress.
Kano’s ambition must ultimately be larger than leading a national table in absolute candidate numbers.
It should be a state where every child enters school, every child learns, every learner is safe and included, every teacher is competent and supported, and every young person leaves education with the knowledge, character and skills needed to build a productive life.
Education transformation is not achieved in one budget year, one examination cycle or one administration. It is a generational project.
When a society consistently invests in its children, strengthens its teachers, supports its schools and holds its institutions accountable, it is not merely funding education — it is investing in its future.
Dr Auwalu Halilu, Co-Chair (CSO), Kano State Accountability Forum on Education (K-SAFE).
Opinion
Kano 2027: Unity, Continuity and the Yusuf Factor
Lamara Garba
Kano is beginning to speak with a more united political voice. As the 2027 general elections draw closer, politicians who once occupied different political camps are increasingly converging under the banner of the All Progressives Congress (APC), creating a political landscape that is noticeably different from the familiar pattern of fierce rivalry and fragmentation.
The arrival of prominent politicians, former elected officials, party leaders and thousands of supporters from different political backgrounds is therefore more than a routine exercise in political realignment; it signals an emerging consensus around stability, continuity and the search for a broader political platform capable of carrying Kano into its next chapter.
The significance of this development extends beyond the movement of politicians from one party or political group to another. It represents an emerging political convergence and a growing search for unity, stability and a shared vision for Kano. The entry of prominent political figures on Saturday, 5th September 2026, including Senator Rufa’i Sani Hanga and former Governor Kabiru Ibrahim Gaya, alongside other experienced politicians and stakeholders, has added a new dimension to the political equation in the state. Their movement into the APC, together with the reported influx of thousands of new members, suggests that Kano’s political landscape is undergoing a significant realignment as the state prepares for another crucial electoral contest.
Politics is ultimately a game of confidence. Political platforms may change and alliances may evolve, but people are generally drawn towards where they see hope, opportunity and the prospect of a better future. That is why the growing political convergence around Governor Abba Kabir Yusuf and the APC deserves attention. The movement of politicians into the APC is undoubtedly significant, but the more important question is why the political landscape is changing.
One possible explanation lies in the growing public acceptance of Governor Yusuf and the direction of his administration, particularly its emphasis on people-centred policies, human capital development and programmes intended to improve the lives and prospects of citizens.
At the heart of this approach is a simple but profound philosophy: government must ultimately be about the people. The greatest political strength of any leader does not lie only in the number of influential personalities standing beside him, but in the confidence of ordinary citizens who believe that government understands their needs and aspirations. People do not live on political slogans; they live with the consequences of government policies. Parents worry about the education and future of their children, young people seek opportunities to develop their potential, families require access to essential services, while communities expect development that they can see and experience. It is in this relationship between government and the people that Governor Yusuf has sought to build the political foundation of his administration.
The emphasis on people-centred policies and human capital development reflects an understanding that the most valuable resource of Kano State is not merely what lies beneath its soil or the structures that stand above it, but its people. A government that invests in people is investing in the future; a society that educates its children is preparing tomorrow’s leaders; a government that creates opportunities for young people is building hope; and leadership that places human development at the centre of governance is laying a foundation that can outlive any political administration. This is why the question of continuity has become increasingly important as Kano moves towards 2027.
Development is not an event; it is a process. No meaningful policy achieves its full potential overnight. Educational investments require time, human capital programmes require consistency, while development plans need stability of leadership and the patience of the people. The argument for the continuity of Governor Yusuf’s administration must therefore be viewed beyond the narrow prism of political ambition. It is about allowing policies to mature, consolidating development programmes, deepening investments in the people and giving a government that has established a development direction the opportunity to take that journey further. This provides a philosophical foundation upon which the case for a second term can be made.
There is also a broader political significance in the growing convergence of leaders and supporters under the APC. For years, Kano politics has been characterised by intense competition, and political rivalry is not necessarily a bad thing because democracy thrives on choices, competing ideas and different visions for society. However, competition must never become a permanent source of division. The people of Kano deserve an election season that inspires confidence rather than fear, and they deserve political leaders who understand that the collective interest of the state is greater than personal disagreements. The growing unity therefore deserves to be encouraged because the coming together of political leaders with different histories and backgrounds provides an opportunity for Kano to reduce tension and strengthen democratic stability as 2027 approaches.
Kano is too politically important to remain trapped in endless divisions. Its population, commercial influence and political consciousness make it impossible to ignore, and whatever happens politically in Kano often carries consequences beyond its borders. The state therefore requires leadership capable of uniting rather than dividing, inspiring confidence rather than uncertainty, and placing development above partisan bitterness. Governor Yusuf’s growing political acceptance and the expanding support for the APC offer an opportunity to build such a broad political consensus, although political unity must always be accompanied by responsibility.
The arrival of influential politicians and thousands of new supporters should not create complacency. Rather, it should strengthen the determination of the government and the party to deliver more meaningful results. The true measure of political popularity is not the size of the crowd at a rally, but the confidence that remains in the hearts of the people after the political excitement has faded. That confidence must be earned continuously through performance, inclusive governance, accountability and policies that address the real needs of citizens. Governor Yusuf and the APC therefore have an opportunity to present the people of Kano with a compelling argument as 2027 approaches, but that argument should not rest merely on promises. It must rest on performance, policies and the visible impact of governance.
The people will ask what has been achieved, what has changed, what opportunities have been created and what remains to be done. They will ultimately decide whether the journey deserves to continue, and that is the essence of democracy. Yet the growing political convergence in Kano has already provided an important indication of the changing mood. The decision of prominent political figures and thousands of their supporters to come together under one broad political platform reflects a growing belief that unity and continuity may offer Kano a stronger path towards the future.
The coming together of these political forces has also helped to reduce some of the anxieties traditionally associated with election seasons. Where leaders are willing to dialogue, cooperate and place the larger interest of society above personal differences, the political atmosphere becomes more stable. For Governor Abba Kabir Yusuf, however, the greatest task remains governance. Political support can be won, but public confidence must be sustained; a leader must continue to listen to the people, a government must continue to respond to their needs, and development must continue to reach beyond political speeches into the daily lives of citizens.
The strongest argument for a second term will therefore be found not merely in the number of politicians who have joined the APC, but in the number of people whose lives have been touched by the policies and programmes of the administration. That is the true meaning of people-centred governance. As Kano moves towards 2027, the state appears to be entering a new political phase in which the convergence of experienced politicians, the growing support for the APC and the increasing confidence in Governor Yusuf have created a momentum that cannot easily be ignored. But the most important political force remains the people, and they will have the final word.
If the administration continues to deepen its people-centred policies, strengthen human capital development, sustain public confidence and promote political inclusion, then the argument for continuity will become even stronger. The politicians may have found a common umbrella, but the ultimate purpose of politics must remain the welfare of the people. If the emerging unity in Kano is sustained and translated into purposeful governance, then the road to 2027 may become more than a contest for political power; it may become a collective decision about the future Kano wants to build and the leadership it believes should continue that journey.
For Governor Abba Kabir Yusuf and the APC, unity has created an opportunity, but performance must justify it. The political realignment may be gathering momentum, but the enduring question will remain whether that momentum can be converted into better governance, greater opportunity and a more united Kano. In the final analysis, it is the people who will decide, and their verdict will be shaped not simply by political alliances, but by their lived experience of governance.
Lamara Garba, a veteran journalist, writes from Kano.
