Opinion
Friday Sermon: Don’t underestimate the power of Du’a in Ramadan!
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).
Hashim Yusuf Hassan
It is strange how the world keeps turning. The sun still rises, the seasons still change, and people continue to go about their daily lives. But there is now a quiet space in my world, a silence where your voice used to be. It is a silence that has taught me more about love and loss than words could ever express.
I still find myself reaching for my phone to tell you something, seek your advice or simply hear you say, “Don’t worry, it’ll be alright.” I still see you in the most unexpected places—in a particular shade of blue in the sky or in the way someone leans back in their chair. For a fleeting moment, it feels as though you are still here. Then the moment passes, and the ache reminds me that you are no longer with us.
But here is the truth I am learning to live with: you are not truly gone. You are woven into the very fabric of who I am. I am the person I am today because of the lessons you taught me, not just through your words but also through the way you lived. You taught me what quiet strength looks like. You taught me that integrity means doing the right thing, even when no one is watching. You taught me how to be strong, but, more importantly, you taught me how to be kind.
When I look in the mirror, I see your eyes. When I hear my own laughter, I sometimes hear yours. When I stand up for something I believe in, I feel your hand on my shoulder. You remain the compass that guides me and the voice in my head that says, “You can do this.” You are the reason I know what it feels like to be truly and unconditionally loved.
I will not pretend that I have no regrets. I wish I had called you more often. I wish I had listened more. I wish I had told you “I love you” one more time, or a thousand more times. I wish you could see all that I have accomplished and the person I have become. But I choose to believe that, somehow, you know. I choose to believe that you are proud of me.
Grief, I have learned, is simply love with nowhere to go. And my love for you is an ocean. Now that you are gone, it has nowhere to land, so it washes over me, sometimes in gentle waves and sometimes in a tide that threatens to pull me under. It is the price of having loved you so deeply, and it is a price I would gladly pay a million times over.
Thank you, Baba, for everything, for the laughter, the lessons, the protection and the love. You were my first hero, my protector and my safe place. Even now, you remain my anchor.
I miss you more than words can ever express. I will carry you with me in every step I take, in every choice I make, and in every moment of joy and sorrow. I will strive to live a life that would make you proud. I promise.
Allah Ubangiji Ya yi maka rahama.
Your son, forever and always.
Hashim Yusuf Hassan.
By Dr Dahir M. Hashim
Outgoing Commissioner for Environment and Climate Change and Commissioner for Water Resources, Kano State.
Looking back on my time at the Kano State Ministry of Environment and Climate Change, one of the achievements I value most is the growing recognition of environmental protection as a shared responsibility and a critical component of public health, community wellbeing, livelihoods and the future of our state.
Over time, environmental issues became more prominent in public discourse, with more residents participating in government programmes, supporting interventions and demanding accountability. This growing public engagement remains one of the most rewarding aspects of our work.
For this, I am deeply grateful to the people of Kano State.
My journey at the ministry began on January 6, 2025, when His Excellency, Governor Abba Kabir Yusuf, entrusted me with the responsibility of leading the Ministry of Environment and Climate Change.
I assumed office at a time when the sector faced significant challenges. Public facilities had deteriorated, existing policies required updating, enforcement mechanisms were weak, and frontline workers were owed outstanding payments. However, the governor recognised the enormous potential of the ministry and provided the political backing and institutional support needed to begin the process of rebuilding it.
Rebuilding environmental infrastructure
One of the areas where we recorded significant progress was the restoration of government-owned tree nurseries. Eight previously non-functional facilities were fully rehabilitated, restoring the state’s capacity to produce seedlings locally and sustainably.
Building on the administration’s three-million-tree planting programme in 2024, the initiative expanded to five million seedlings in 2025 and ten million in 2026. Significantly, all the seedlings were raised in government-owned nurseries.
Beyond the impressive numbers, the achievement represented the revival of public infrastructure and the restoration of the state’s capacity to sustain its environmental programmes without depending entirely on external sources of seedlings.
We also prioritised the restoration of the Kano State Pollution Control Laboratory. The facility was renovated, equipped and recommissioned, providing the state with renewed scientific capacity to test and monitor pollution, generate environmental data and strengthen regulatory enforcement.
To consolidate these efforts, we operationalised the Environmental Pollution Control Law and developed the Environmental Pollution and Waste Control Regulations, providing a stronger legal and institutional framework for environmental protection.
Improving waste management and flood control
At the Refuse Management and Sanitation Board (REMASAB), we introduced reforms aimed at improving the coordination of waste collection, evacuation and disposal. These interventions made waste management operations more organised and responsive, supporting the evacuation of approximately one million metric tonnes of waste.
We also restored the Dorayi Compost Plant to operation, reviving its capacity to convert organic waste into useful compost. Beyond addressing waste disposal challenges, the facility offers opportunities for investment, employment and the development of a circular economy.
Recognising the recurring threat of flooding in several communities, we undertook drainage construction, clearance and erosion-control interventions across flood-prone areas.
The stormwater harvesting intervention in Toranke and the development of the Kano State Drainage Master Plan were particularly important components of our broader strategy to strengthen flood management and move towards more sustainable urban drainage planning.
Our approach was not limited to responding to immediate environmental challenges. We also sought to establish a framework for long-term resilience and better management of the state’s environmental resources.
Restoring public parks and recreational spaces
Another area of progress was the rehabilitation of public parks and recreational facilities.
We restored four public parks, with additional facilities undergoing similar interventions. Parks that had suffered years of neglect were given new management arrangements and clearer maintenance responsibilities.
These interventions were designed to restore public spaces where families could relax, children could play and residents could enjoy a healthier urban environment.
The reforms also produced encouraging financial results, with the combined annual revenue generated by the parks increasing from approximately ₦5 million to ₦90 million.
This demonstrated that properly managed public recreational facilities can serve both social and economic purposes while contributing to the state’s revenue base.
Building a stronger policy and climate governance framework
Perhaps one of the most important aspects of our work was the effort to strengthen the policy and legislative foundations of environmental governance in Kano State.
During my tenure, we developed the Kano State Climate Change Policy, alongside its implementation plan and results framework. We also advanced the Climate Change Bill and undertook a review of the state’s Forestry Law, which had remained largely unchanged for more than five decades.
In addition, we developed the Climate Finance Reform Action and Implementation Plan and the Green Bond Framework to position Kano State to attract investment for environmental protection, climate adaptation and sustainable development.
These initiatives were intended to ensure that environmental governance would not depend solely on individual administrations or isolated interventions but would be supported by policies, laws and institutions capable of sustaining progress over time.
Kano State’s third-place finish in the 2026 Climate Governance Performance Ranking and the opportunity to present our work at COP30 in Belém, Brazil, were encouraging milestones.
They demonstrated the potential of consistent institutional support, strategic planning and collective action to improve the state’s standing in environmental and climate governance.
However, such recognition should not be viewed merely as an award or international exposure. It should serve as a reminder of the responsibility to sustain the reforms and deliver tangible benefits to the people.
Putting environmental workers at the centre of reforms
I have always believed that environmental reforms cannot succeed without the commitment and welfare of the people who implement them.
Street sweepers, sanitation workers, environmental inspectors and forest guards constitute the backbone of environmental management. Unfortunately, many of these frontline workers had experienced difficult working conditions and outstanding payment challenges.
With the support of Governor Yusuf, we cleared nine months of salary arrears owed to 2,369 verified street sweepers and doubled their stipends.
We also re-engaged environmental inspectors and forest guards while doubling the stipends of 875 sanitation vanguards.
These interventions were not merely administrative decisions. They were an acknowledgement of the dignity of labour and the indispensable contribution of frontline workers to maintaining a clean, safe and healthy environment.
I remain grateful to these men and women whose daily sacrifices often go unnoticed but whose contributions are essential to the wellbeing of our communities.
A legacy of collective responsibility
As Governor Abba Kabir Yusuf restructures the ministries and appoints a new Commissioner for Environment and Climate Change, my overriding feeling is one of gratitude.
I am particularly grateful to His Excellency for the confidence he reposed in me, the opportunity to serve and the support he provided throughout my tenure. His willingness to listen to proposals and support difficult but necessary decisions made it possible for us to undertake many of the reforms highlighted in this account.
I also appreciate the staff of the ministry and its agencies, community leaders, development partners, civil society organisations, young volunteers, private-sector operators and residents who contributed to our work.
Their participation, constructive criticism, patience and cooperation helped shape our interventions and improve their implementation.
I must emphasise that these achievements are not the accomplishment of one individual. They are the product of collective effort, institutional commitment and the contributions of many people who believed that Kano deserved a cleaner, greener and more environmentally sustainable future.
To the incoming Honourable Commissioner, I extend my congratulations and wish you success in this important responsibility. I also assure you of my willingness to offer any necessary support to sustain the progress already made and advance the environmental agenda of our dear state.
Public service is ultimately about the people and the institutions we build to serve them. Positions may change, and responsibilities may be transferred, but the obligation to contribute to society remains.
Serving Kano State as Commissioner for Environment and Climate Change has been a profound privilege. I leave with gratitude for the opportunity, satisfaction in the progress recorded and the hope that the foundations we have laid will continue to support a cleaner, greener and more resilient Kano.
Thank you, Kano State, for the trust and support.
Dr Dahir M. Hashim is the Commissioner for Water Resources and outgoing Commissioner for Environment and Climate Change, Kano State.
Dr Saleh Adamu Kwaru
Adding a staggering $20.52 billion and €1.05 billion to Nigeria’s debt burden is more than an economic miscalculation; it is a source of heartbreak for a nation already brought to its knees. At a time when millions of citizens are struggling to afford a single meal, grappling with historic inflation and watching their futures slip away, the government’s response appears to be to pile yet another mountain of debt on the country. This raises a painful question for every suffering Nigerian: When will our leaders finally acknowledge the pain their decisions inflict, and when will the bleeding stop?
The timing of this massive loan request is particularly troubling. Seeking to secure huge foreign loans on the eve of intense political activity and election seasons, when public anxiety is high and attention is divided, risks depriving citizens of the robust accountability the country deserves. Rather than looking inward, exercising fiscal discipline and improving public revenue management, the government appears to be rushing to mortgage the nation’s collective future. It feels less like responsible governance and more like a desperate attempt to lock in liabilities before the public can challenge them.
Nigeria’s national debt profile is already a ticking time bomb, placing enormous pressure on every sector of society. Every additional dollar borrowed increases the country’s financial obligations and diverts revenue that could otherwise support schools, equip hospitals and protect vulnerable citizens. Adding more than $20 billion to this burden risks pushing the country closer to the brink of a debt crisis, threatening to leave future generations trapped in a cycle of economic dependence. How much more hardship can ordinary Nigerians endure before the consequences of unsustainable borrowing become overwhelming?
We are repeatedly offered the same promises that these loans will transform electricity, roads, healthcare and education. But good intentions without transparency and accountability are not enough. Where is the visible evidence that previous loans have translated into better living conditions for ordinary Nigerians? Instead of seeing the promised improvements, many citizens continue to grapple with rising poverty while the country’s debt burden grows. When projects fail to generate sufficient economic returns to justify their costs, the burden ultimately falls on ordinary citizens through higher taxes, deteriorating public services and deeper economic hardship.
Before anyone commits future generations to repaying billions of dollars in new loans, the government must look Nigerians in the eye and explain how existing public resources are being managed. Why does borrowing appear to be the easiest option while systemic corruption and inefficiencies in public spending remain major concerns? Nigerians are exhausted by a system that leaves them bearing the consequences of decisions over which they have little control.
The country does not need another mountain of debt built on promises alone. It needs leaders committed to transparency, fiscal discipline, prudent resource management and the welfare of the people they have sworn to serve. Any new borrowing must be justified by clear development objectives, independently verifiable benefits and a credible repayment plan.
Nigeria cannot borrow its way out of every economic challenge. The government must demonstrate that it has exhausted reasonable alternatives, established safeguards against waste and corruption, and put the public interest above political convenience. Without these assurances, further borrowing risks deepening the hardship Nigerians already face and transferring an even heavier burden to generations yet unborn.
Dr Saleh Adamu Kwaru, is former staff of Central Bank of Nigeria.
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