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Friday Sermon: Don’t underestimate the power of Du’a in Ramadan!

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Imam Murtadha Gusau

 

In the Name of Allah, the Most Beneficent, the Most Merciful

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.

Dear brothers and sisters! A mankind’s certainty of their inability, and constantly manifesting their utmost need of Allah, is the most perfect state for their Lord to see them. And one draws nearer to their Lord by realising the purpose for which Allah created the creation. And the more that one feels that state and magnifies their manifestation of it, their servitude to Allah increases, and their status with their Creator is elevated. Imam Ibn Al-Qayyim, may Allah have mercy on him, said:

“Whoever Allah wants good for, He will open for him the door of humility and neediness of Allah Almighty, of continually seeking refuge in Allah Almighty, of feeling one’s utmost need for Allah, of seeing his own faults, weakness, ignorance, and transgression, and witnessing the favour of his Lord, His benevolence, mercy, generosity, kindness, self-sufficiency, and perfection.

And indeed, supplication (Du’a) is the greatest act of worship in which this state is manifested, so it is the most honourable matter to Allah. The Messenger of Allah (Peace be upon him) said:

“Nothing is more honourable to Allah than supplication (Du’a).” [Tirmidhi]

It is the characteristic of servitude to Allah, and the sense of submission to Allah, which carries within it the meaning of praising, glorifying, exalting and asking Allah. Allah Almighty said:

“And your Lord says, “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell [rendered] contemptible.” [Qur’an, 40:60]

This Qur’anic verse includes the supplication of worship and the supplication of asking. As for the supplication of worship, it is every act of worship that Allah has commanded, whether obligatory or recommended. So if a Muslim performs it, it is as if they are beseeching Allah the Almighty – to reward them for it, honour them with His bliss, protect them from his torment, and through it, to rectify their religious and worldly affairs.

And as for the supplication of asking, it is directly requesting Allah to fulfill one’s needs of this world and the hereafter. Both types of supplication, the supplication of worship and the supplication of asking, are solely the right of Allah alone, and if directed to other than Him, becomes associating partners with Allah the Exalted. Allah Almighty said:

“And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.” [Qur’an, 46:5]

And Allah Almighty said:

“And whoever invokes besides Allah another deity for which he has no proof – then his account is only with his Lord. Indeed, the disbelievers will not succeed.” [Qur’an, 23:117]

Indeed, nothing has ever knocked on the gates of heaven like supplication (Du’a). Because through it, is validating the connection with the Creator – may He be glorified – and placing ones affairs before Him, and calling upon Him with whatever the soul carries of its worries, distresses, fears, dreads, hopes and desires. Supplication is the acknowledgment of servitude to Allah alone, and that Allah Almighty takes and gives, heals and afflicts, overlooks missteps and pardons sins.

In the agreed-upon Hadith, the Prophet (Peace be upon him) narrated from his Lord:

“A servant committed a sin and said: “O Allah, forgive me my sin.” Allah – blessed and exalted – said: “My servant has committed a sin and has known that he has a Lord who forgives sins and takes them to account. Then he sinned again and said: ‘O my Lord, forgive me my sin.’ Allah – blessed and exalted – said: ‘My servant has committed a sin and has known that he has a Lord who forgives sins and takes them to account.’ Then he sinned again and said: ‘O my Lord, forgive me my sin.’ Allah – blessed and exalted – said: ‘My servant has committed a sin and has known that he has a Lord who forgives sins and takes them to account. So, I have forgiven you, so let him do what he wills.” [Bukhari and Muslim]

And Allah saying, “So let him do what he wills” is meant to convey grace and favour; because whenever such a person commits a sin, they repent from it. It is not intended to encourage the sin or to permit it.

And when Allah – Glorified be He – wants good for a person, He inspires them to supplicate and seek His help, and makes their supplication and seeking help a reason for the good that He decrees for them. As Umar Bin Al-Khattab, may Allah be pleased with him, said:

“I am not concerned about the response to my supplication, but rather my concern is about the supplication itself. When I am inspired to supplicate, then the response accompanies it.”

So, one should not deem anything too significant to ask Allah for in supplication, for whatever is considered much by people is little in the dominion of Allah, and whatever is seen as difficult by people is easy for Allah. And the Prophet (Peace be upon him) said:

“Allah’s hand is full, not diminished by the continuous spending, day and night.” [Bukhari and Muslim]

So, recognise your desperate need for Allah. For Allah – Exalted and Majestic – descends every night to the lowest heaven during the last third of the night, in a manner befitting His majesty, and says:

“Who is calling upon Me, that I may respond to him? Who is asking Me, that I may give to him? Who is asking My forgiveness, that I may forgive him?” [Bukhari and Muslim]

Matrif Bin Abdullah said:

“I thought about the essence of goodness, but goodness is plentiful, fasting and prayer. And it is in the hands of Allah the Exalted and you cannot get what is in Allah’s hands except by asking Him, so that He gives you. Therefore, the essence of goodness is supplication (Du’a).”

And Shaikhul-Islam Ibn Taimiyyah, may Allah have mercy on him, said:

“I contemplated the most beneficial of supplications, and it is asking Allah for help to do what pleases Him. Then I saw it in Surah Al-Fatiha:

“It is You we worship and You we ask for help.” [Quran, 1:5]

And he also noted:

“There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.”

It contains an acknowledgment of one’s true state, and that no one can absolve themselves from this description, especially while calling upon Allah Almighty. For indeed, the sincere hearts and righteous supplications are the troops that cannot be defeated. Allah Almighty said:

“Call upon your Lord in humility and privately; indeed, He does not like transgressors. And do not cause corruption in the earth after its reformation and call upon Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.” [Qur’an, 7:55-56]

Respected brothers and sisters! Indeed, persistence in supplication (Du’a) is a manifestation of contentment with Allah as Lord, and it does not contradict being content with His decree. For He, Glorified be He, loves to be asked persistently just as He loves contentment with His decree. Among what aids in reaching the lofty level of persistence in asking Allah is the supplicant’s realisation of the great realities of servitude encompassed by the honour of persistence in asking Allah. For in persistence is displaying one’s utter need of Allah, singling out Allah alone for answering, submitting to Allah’s command, having good expectations of Allah, and awaiting Allah’s bestowal and relief.

And from the greatest matters that motivate a supplicant to persistently ask Allah is consciousness of the ultimate aim and purpose of supplication, which some scholars have described by saying: A person hastens (in expecting their supplication to be answered) only when their purpose from supplicating is to obtain what they asked for, and if they do not attain what they desire, supplication becomes burdensome for them. A person’s purpose for supplicating should be the act of supplicating to Allah, asking Allah, and always showing one’s need for Him, and one should not depart from the characteristic of servitude, obedience to Allah’s command and prohibitions, and submission to his Lord – the Exalted – in humility and submissiveness. Indeed, Allah – the Exalted – loves insistence and persistence in supplication.’ And, ‘Let not the delay in receiving a response, while being persistent in supplicating, lead you to despair, for He guarantees to answer you in what He chooses for you, not what you choose for yourself, and at the time He wills, not the time that you will. For calling upon Allah, showing one’s neediness and humility to Allah are in themselves sufficient. For sometimes a person is not answered due to their elevated status with Allah.

And establishing a daily regimen for supplication is among what achieves insistence and persistence in asking Allah, as was practiced by the righteous predecessors. Urwah Bin Zubair, may Allah have mercy on him, used to persist on his daily portion of supplication just as he persisted on his daily portion of the Qur’an. And if a person is honoured with the sincerity of insistence and persistence in asking Allah, then they taste the sweetness of supplication, enjoy calling upon their Lord, and waiting for bestowal and relief, whose sweetness surpasses all sweetness.

Dear brothers and sisters! Ramadan is a month of profound spirituality and self-improvement.

As we entered Ramadan, picture yourself not just refraining from food and drink, but elevating your soul. Imagine the person you want to become by the end of this noble month—more patient, more generous, and closer to Allah. Envision competing with your past self for Allah’s forgivenes and mercy, as promised in the Qur’an.

Begin with your obligations (Fard). Visualise yourself fasting with complete patience and mindfulness, praying on time, embodying the virtues that Allah cherishes most. Consider the actions that make you beloved to Allah—the preferred Sunan. Pace yourself so that your worship and dedication grow stronger, especially in the last ten nights, in anticipation of Lailatul Qadr.

Visualise waking up for Suhur, feeling the day’s first act of worship. See yourself gently waking your family, sharing in this spiritual meal. Picture the moment of Iftar, your heart full of gratitude as you break your fast and make Du’a (supplication). Plan to give charity every day, remembering that charity isn’t just monetary—it’s every act of kindness.

Imagine yourself sitting peacefully after Fajr and Asr, engaging in Azkar, feeling tranquility wash over you. Visualise making Du’a after each Azan, reaffirming your connection to Allah. Recite Ayatul-Kursi after each prayer, feeling its protective power.

Resolve to abstain from backbiting, harbouring grudges, or stressing over life’s trials. The Companions of the Prophet (Peace be upon him) faced life’s challenges with grace and faith, and so can you.

Allah Almighty assures us that striving in His path is for our own benefit and leads to divine guidance. Envision yourself striving for excellence, becoming a Muhsin—a doer of good.

Each morning during Ramadan, take time to visualise your goals. Write them down and remind yourself of them. See yourself achieving these goals with ease and sincerity, and feel the pleasure of Allah as you strive in His path.

When Eid arrives, celebrate not just the end of fasting, but the personal growth and achievements you’ve made. Let this joyous day be a reflection of your hard work and dedication.

Visualise yourself after Ramadan, carrying forward the good habits you’ve developed. Reflect on how these new habits will continue to shape your life in this world.

Finally, picture the ultimate reward in the Hereafter for the believers as described in the Qur’an—a promise of eternal paradise and divine pleasure, the greatest achievement of all.

Let this Ramadan be a transformative journey. By visualising and setting goals for each act of worship, we can fully prepare for the sacred month. Strive not only in fasting but in embodying patience, generosity, and faith. This Ramadan, let’s transform our hearts and actions, inching closer to the ideal version of ourselves we envision.

I ask Allah to bless you with BARAKAH this Ramadan and beyond – Ameen!

I ask Allah Almighty to make us among those who realise the servitude to Him alone and taste the sweetness of supplicating Him. Indeed Allah is All Hearing, Answering.

I conclude with this and send prayers of blessings and peace upon our beloved Prophet as our Lord commanded:

“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” [Qur’an, 33:56]

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 has asked You for, and we seek refuge with You from the evil from which Your servant and Prophet 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.

Dear servants of Allah! Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

Remember Allah, the Great – He will remember you. Thank Him for His favours – He will increase you therein. And seek forgiveness from Him – He will forgive you. And be conscious of Him – He will provide you a way out of difficult matters. And, establish the prayer.

And all praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true 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 prepared for delivery today Friday, 05 Ramadan, 1445 AH (March 15, 2024).

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Opinion

Political crisis: I weep for Kano, Northern Nigeria

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Ruqayyah Hamidu Muhammad PhD

 

The behind the scenes battle between the two prominent political figures of Kano state is affecting the political progress of the state and the entire northern region. The ongoing conflict in Kano State is more than a local issue; it is a matter of significant concern for the political progress and unity of the entire northern region of Nigeria. This rivalry has deep implications for governance, development, and regional solidarity. I am deeply shocked that we still have millions of sane individuals that support and encourage such attitude, let me open your eyes to the consequences of this battle, perhaps you see things differently and unite against it;

1. Undermining Governance in Kano State

Kano State, as a political and economic hub in Northern Nigeria, plays a pivotal role in the region’s progress. A divided leadership in Kano has severe consequences:

Distracted Leadership: Instead of focusing on policies and programs that benefit the people, resources and energy are being diverted toward political squabbles.

Delayed Development: Political instability creates a vacuum in decision-making, stalling critical infrastructure projects, economic initiatives, and social welfare programs.

Administrative Paralysis: Rivalries often lead to factionalism within government institutions, causing inefficiency and lack of coordination in service delivery.

2. Weakening Northern Political Unity

The northern region has traditionally relied on unity and consensus-building to maintain political influence in Nigeria. This rivalry is fracturing that cohesion and creating vacuums.

Factions and Divisions: The clash between the prominent political leaders polarizes supporters within Kano and across the north, creating camps that weaken the collective bargaining power of the region.

Loss of Regional Focus: Instead of collaborating to tackle shared issues such as insecurity, poverty, and youth unemployment, almajiranci, street begging, leaders are consumed by intra-party or inter-party conflicts.

3. Negative Perception of Northern Politics

These conflicts project a negative image of northern politics at the national and even international levels.

Leadership Crisis: Persistent fighting portrays northern leadership as disorganized and more interested in personal power than public welfare.

Reduced Influence: National political stakeholders may view the north as politically unstable, leading to reduced confidence in the region’s ability to present a united front.

Public Disillusionment: Ordinary citizens may lose faith in the political process, seeing it as a game of ego and personal ambition rather than a means to address societal challenges or issues

4. Impact on the Region’s Developmental Agenda

Kano’s position as a leader in commerce, culture, and population means its political health directly affects the broader northern region.

Economic Repercussions: Political unrest in Kano disrupts trade, investment, and business activities, which are critical for the northern economy.

Policy Inconsistency: Frequent political changes or standoffs can lead to abrupt shifts in policies, discouraging long-term development initiatives resulting in huge economics loses.

Stalled Regional Projects: Projects that require regional collaboration such as those in agriculture, education, and transportation may be delayed or abandoned due to lack of coordination.

5. Insecurity and Social Fragmentation

Political instability often exacerbates existing challenges, including insecurity:

Rise in Violence: Political feuds can trigger violent clashes between supporters, leading to loss of lives and property, further destabilizing the region.

Exploitation by Insurgents: Groups like Boko Haram and bandits exploit political disunity and weak governance to expand their influence in the region.

Ethno-Religious Tensions: The conflict may deepen existing ethno-religious divides, as politicians use identity-based rhetoric to mobilize support, leading to long-term social fragmentation.

6. Erosion of Political Ideals

One of the most damaging effects of this rivalry is the erosion of political ideals in the north:

Focus on Personal Agendas: The rivalry overshadows ideological debates and policy-driven leadership, reducing politics to a contest of personalities.

Youth Disenchantment: Young people in the north may become disillusioned with politics, seeing it as a tool for personal enrichment rather than societal progress.

Diminished Legacy: The contributions of Kano’s historical political leaders, who prioritized unity and development, are undermined by the current discord.

7. Spillover Effects Across the Northern Region

The instability in Kano has a ripple effect on the entire northern region’s politics and progress:

Divisive Influence: The rivalry may spill over into other states, encouraging similar conflicts among leaders who are aligned with either of the two factions.

Weakening of Political Alliances: Regional political blocs, such as those formed during elections, may lose their effectiveness due to infighting and loss of trust.

National Implications: The north’s reduced influence on the national stage could lead to diminished representation and marginalization in key decision-making processes.

Recommendations for Resolving the Conflict

To address the negative impacts of these conflicts and restore political progress, we need to come together as a people and implement the following;

Respected northern elders and traditional rulers (if we have any) should be encourage to come forward and mediate between these figures, emphasizing the importance of unity for the progress of Kano and the entire region. There is also need for civil societies members and the electorates to hold the leaders accountable, demanding and encouraging a focus on governance, collaboration on non-partisan issues such as insecurity, poverty alleviation, and youth empowerment rather than personal feuds. It is also high time that His excellency Governor Abba Kabir Yusuf activates the activities of the established council of elders, to promote dialogue and collective decision-making, which will eventually radiate within the entire northern region for a transformative Journey.

In conclusion, we need to shine our eyes and know that the rivalry between the prominent figures in Kano is more than a localized political battle. It is a threat to the northern region’s unity, development, and influence. Resolving this conflict should be given optimum and immediate priority and sustained efforts from stakeholders at all levels to refocus leadership on governance, regional collaboration, and addressing the pressing needs of the population than personal gain and ego.

Finally Allah says: “And hold firmly to the rope of Allah all together and do not become divided.. (Surah Al-Imran 3:103).

 

Ruqayyah Hamidu Muhammad PhD
Executive Director NASSDEV
Email: info@nassdev.ng
Tel: +234(0)8032014161

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Opinion

The Rich Tapestry of Northern Nigeria

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Saleh Adamu Kwaru, CNA, FCCSA (USA)

 

 

In the face of our challenges, we must recognize the immense potential that lies within the Northern Nigeria. A region brimming with untapped potentials is more than just a geographical expanse. It is a treasure trove of natural resources, a fertile ground for innovation, and a home to a vibrant and resourceful people.

From the vast agricultural lands of the Middle Belt to the mineral-rich deposits of the North-East, and the abundant natural resources of the North-West, our region possesses the essential raw materials needed to drive economic growth and prosperity. These diverse resources provide a strong foundation for various industries, offering opportunities for development and investment that can significantly enhance the region’s economic landscape.

A Shared Vision for the Future

Imagine a Northern Nigeria where every child, regardless of their background or location, has access to quality education. Where classrooms are equipped with modern learning tools, skilled teachers inspire young minds, and a strong emphasis is placed on STEM subjects to prepare our youth for the future. Picture a region where technology revolutionizes agriculture. Where farmers utilize innovative techniques such as precision farming and drone technology to increase yields, conserve water, and reduce reliance on harmful chemicals.
Imagine a region where agro-processing industries flourish, creating jobs and adding value to our agricultural products. Envision a Northern Nigeria where our abundant natural resources are managed sustainably for the benefit of present and future generations. Where renewable energy sources, such as solar and wind power, are harnessed to meet our energy needs. Where forests are protected, water resources are conserved, and biodiversity is preserved.

Mobilizing Our Strengths

We must harness the immense potential of our region by capitalizing on our greatest assets: our fertile land, our industrious people, and our rich cultural heritage. Through investing heavily in education, we can empower our youth to become the leaders, innovators, and entrepreneurs of tomorrow. Quality education will equip them with the knowledge and skills needed to drive economic growth and social progress.

For the region to attain sustainable development and equitable distribution of resources, we must foster a culture of integrity and accountability in leadership. Transparent governance, effective public service delivery, and the eradication of corruption are essential for building a prosperous and just society. Indeed, when we prioritize good governance, we can create an environment that attracts investment, encourages innovation, and empowers our people.

This transformation cannot happen in isolation. It requires the active participation of all stakeholders— the government, the private sector, civil society organizations, and the communities themselves. The government, through sound policies and effective implementation, can provide the necessary framework for economic growth and social progress. With investment huge in infrastructure, education, and healthcare, the government can create the conditions for businesses to thrive and individuals to prosper.

The private sector, with its resources and expertise, can drive economic growth and create jobs. Scale up investment in local businesses, promoting entrepreneurship, and adopting sustainable practices, the private sector can contribute to the overall development of the region. The civil society organizations play a crucial role in advocating for social justice, environmental protection, and good governance. In the course of community mobilization, awareness campaigns, and advocacy, civil society can help ensure that the benefits of development reach the grassroots level, improving the lives of all.

Our rich cultural heritage is a profound source of strength and identity, reflecting the vibrant history and diverse traditions of Northern Nigeria. Through promoting tourism and cultural exchange, we can showcase the beauty, diversity and uniqueness of our region with the world. This not only spurs economic growth but also fosters pride in our communities and encourages the preservation of our traditions and community empowerment.

Northern Nigeria’s potential is not confined within its borders; it reaches far beyond, promising substantial growth and development. Through fostering collaboration with neighboring regions and countries, we can build a strong and interconnected trade network that enhances economic opportunities. Regional partnerships can facilitate knowledge sharing, resource pooling, and collective problem-solving, leading to greater prosperity as well as pave the way for a mutually beneficial exchange of goods, services, and expertise.

A Clarion Call to Action

The time has come for us to unite and take decisive action to transform our fortunes. Let us advocate for policies that recognize and integrate the abundant resources of our region, fostering a shared vision for Northern Nigeria’s growth. Moreover, let us invest in our youth, equipping them with the necessary tools and opportunities to succeed. Their potential is immense, and nurturing it will drive the region’s future progress.
The future of Northern Nigeria is undeniably bright, but it is our collective responsibility to turn that potential into reality and to hold our leaders accountable, demanding transparency and integrity in governance to ensure our collective prosperity. Together, we can build a prosperous and sustainable future for all.

Saleh Adamu Kwaru, CNA, FCCSA (USA) is a retired CBN staff. 

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Opinion

The Menace of Begging and Misuse of Public Trust: A Call for Dignity in Kano State

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Ruqayyah Hamidu Muhammad PhD

 

Begging (also known as panhandling) is the practice of imploring others to grant a favor, often a gift of money, with little or no expectation of reciprocation. A person doing such is called a beggar or panhandler. Beggars may operate in public places such as transport routes, urban parks, and markets. Some beggars adopt a persistent approach, approaching motorists in traffic, and creating nuisance along major highways. How ever begging, no doubt, is a downgraded act which leads to the image tarnishing as well as loss of prestige and dignity of any person engaging in it.

Islam prohibits begging as a profession, and considers it to be lazy work that goes against the strength that Allah gives. The Prophet Muhammad advised people to try to earn a living through lawful and good means, encouraging self-reliance and hard work. The only condition for one to beg is when he is extremely poor and in dire need, then such an individual can approach others for assistance and once his need is met, he goes back to his normal business. Islam frowns at taking begging as a means of livelihood.

Although contributing factor to this issue is the economic downturn, resulting in the closure of industries and factories, fuel subsidy removal, different acts of terrorism, leaving many without alternative means of livelihood. While discouraging begging, Islam also stresses the responsibility of those with resources to provide charity (zakat and sadaqah) to alleviate poverty and prevent people from resorting to begging.

The issue of begging, especially in places like Kano, where cultural and religious values encourage generosity, reflects a troubling misuse of kindness and a lack of systemic solutions to poverty. While the Islamic principles of charity (zakat and sadaqah) aim to create a safety net for the needy, the exploitation of this benevolence has led to social and urban challenges.

I want to commend and encourage the Kano State Government for its efforts to address the issue of begging, as it reflects a thoughtful recognition of the need to tackle this societal challenge. Taking decisive action against the menace of begging is crucial, not only to restore the dignity of individuals (who risk losing their sense of self-worth) but also to enhance the social and urban fabric of Kano.

The issue of paramilitary organizations like KAROTA (Kano Road and Traffic Agency), Federal Road safety Corps (FRSC) officials, and other related entities soliciting bribes or “begging” from motorists on Kano streets is indeed troubling. This practice undermines public trust in these institutions, compromises their integrity, and creates an atmosphere of lawlessness and embarrassment for both the authorities and the public.

To rebuild trust and professionalism, the government must make accountability and ethical behavior non-negotiable priorities. Ensuring that institutions like KAROTA and road safety agencies operate with transparency and respect for the public will not only enhance their effectiveness but also restore the dignity of both the enforcers and the citizens they serve.

The issues of begging and the misuse of public trust in Kano are deeply intertwined with broader societal and institutional challenges. While poverty and economic downturns have pushed many into desperation, the exploitation of kindness and corruption among enforcement agencies exacerbate these problems. Addressing these challenges requires a multi-faceted approach that combines compassion, accountability, and systemic reforms.

The Kano State Government’s efforts to tackle begging are commendable, and they should be bolstered with robust policies that empower individuals to seek dignified livelihoods. Similarly, eradicating unethical practices within paramilitary and traffic enforcement agencies must be a top priority to restore public trust and professionalism.

By fostering an environment of dignity, transparency, and responsibility, Kano can pave the way for a more equitable and harmonious society where charity serves its true purpose, laws are upheld with integrity, and every individual is encouraged to contribute positively to the community. Let this be a collective commitment to reclaim the soul and pride of Kano for the benefit of all.

 

Ruqayyah Hamidu Muhammad PhD, is the Executive Director Network for Awareness for Socio-economic Rights and Sustainable Development (NASSDEV). 

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