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Friday Sermon: Lailatul Qadr and the last ten nights of 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! During these last ten nights of Ramadan, we feel a special kind of excitement, a special sense of anticipation, because of one very important night. I refer of course to “Lailatul Qadr,” the Night of Power.

Surah 97 of The noble Qur’án reads:

“We have indeed revealed this [Message] in the Night of Power. And what will explain to you what the Night of Power is? The Night of Power is better than a thousand Months. Therein come down the angels and the Spirit by Allah’s permission on every errand. Peace… this until the rise of Morning!”

What is so special about Lailatul Qadr? Why does The noble Qur’án describe it as “better than a thousand months?” If there were no Lailatul Qadr, what would it matter? What difference does it make?

The first Lailatul Qadr: This was the night that changed history. It was the night that the Angel Gabriel, Jibril alaihis salam brought the first revelation. The first verses of The noble Qur’an were brought to us by Prophet Muhammad (Peace be upon him), in a cave on Jabal Nur, the Mountain of Light. Just imagine, if there were no Lailatul Qadr, there would have been no Qur’an today. If Allah had sent no new revelation after Prophet Isa (Jesus), the world would have been in an unimaginable mess! There would have been no authentic record of the pure and unadulterated Word of Allah, for all generations to be able to seek and find correct guidance. We would have followed At-Taurah (Torahs) and Bibles, which were constantly under revision and review, depending on what was expedient at the time. The noble Books we would have used today would have drifted further and further away from the original teachings of those great Prophets Musa (Moses) and Isa (Jesus).

Let us consider the world scenario on the day before Jibril alaihis salam appeared in the Cave on Jabal Nur, to pronounce those majestic words:

“Read, in the Name of your Lord and Cherisher, who created! Created man out of a mere clot of congealed blood. Read, and your Lord is most Bountiful. He who taught the use of the Pen. Taught man that which he knew not!”

Think about the state of the world just before these words were pronounced! Pompous, arrogant and unjust leaders governed Rome and Persia. In the 6th Century, they were superpowers at the time of Prophet Muhammad (Peace be upon him). They believed that might was right. They looked down upon the Arabs as a wild and uncivilised people, unworthy of conquest. The followers of two great religions, the Jews and the Christians, had lost the original teachings of Prophet Musa (Moses) and Prophet Isa (Jesus) alaihis salam. They had edited those teachings with their own writings. Their Torah and Bible could no lay claim as the pure, unadulterated Word of Allah.

Outside the Christian and Jewish worlds, the Arabs were practising Idolatry, and they had desecrated the noble Ka’abah with 360 idols, almost one for each day of the year. Women were treated unjustly, and newborn daughters were often buried alive. Nowhere appeared any sign of hope and it seemed that mankind was doomed to a dismal fate. Then literally and metaphorically, out of the darkness of the Cave, and out of the darkness of human despair, there appeared the first words of The noble Qur’an, the first rays of light for suffering humanity.

That same light that filled the Cave during Lailatul Qadr, that filled the heart of our dear Prophet Muhammad (Peace be upon him), has shone brightly down the ages, to fill our lives also. Year after year, for over 1,445 years, almost a Millennium and a half, the light of Lailatul Qadr has brought hope and renewed faith, to a world that would otherwise be stumbling in spiritual darkness and despair.

Respected brothers and sisters! We all take great care that our homes have adequate gas and electric power. It is also important that we do not neglect our spiritual power. Let us plug our heart and soul in to Lailatul Qadr and recharge our faith (Iman) batteries. If Muslims hadn’t been so lax about their faith (Iman) over the last few centuries, we would not today have to witness so much humiliation and tragedy in the Muslim world.

Let us spend our Night of Power, remembering Allah Almighty, and offering thanks to Him, for his countless blessings that we enjoy each moment of our lives. Let us ask Allah, Glorified and Exalted is He, to lift the burden of insecurity, inflation, hunger, poverty, injustice and oppression from so many communities around the world. Let us ask him for his Divine power to help us become the dynamic, disciplined and balanced community, the Ummatan wasatan, the Witness to the nations, as described in The noble Qur’an. Let us spend this historic night asking our Lord and Master, to help us become the model Muslims that our children and all future generations would be inspired to follow.

Dear brothers and sisters! The Night of Power energised history. The brilliant and irresistible light of Allah’s revelation illuminated a dark period in human history. Since the advent of Prophet Muhammad (Peace be upon him), Islam lit up the world. Despite many setbacks, many crises, in communities large and small, Islam still lights up the darkness of human weakness, ignorance and evil.

What can we learn from the history of Islam, that will help us build a better future?

We learn that no miracle will come out of the sky, just because of wishful thinking or good intentions without action. In Surah Al-Ra’d, Qur’an, 13:11, we read:

“Truly, never will Allah change the condition of a people, until they change what is within themselves…”

Allah will not change our condition, until we make the serious efforts to turn away from what displeases Allah. We must strive, sincerely, to seek His pleasure. At times, we might feel that this is too difficult. It seems much easier just to follow the herd. Living a virtuous life, and being a faithful Muslim just seems too big a task…

Remember that our beloved Prophet Muhammad (Peace be upon him) started his Prophetic mission, as a minority of one. Family and friends later joined him. But he had to work hard, with sincerity, patience and perseverance, for his community to grow. Because he was determined, and Allah was pleased with him, his followers grew with the passing of time.

Within a few years, the effect of that first Lailatul Qadr was that it transformed the weak and divided Arab tribes into a nation of Supermen. Passionate about their new faith, they became an unstoppable force that spread Islam to all points of the compass. Even the Roman and Persian empires could not resist the Muslim advance.

Dear servants of Allah! That mystical and mysterious force that descends by the command of Allah Most High, during Lailatul Qadr, the Night of Power, has proven itself in history. Its clear evidence is there for all of us to see. Remember that it was during Ramadan that some of Islam’s noblest and greatest victories were achieved, for example, the Battle of Badr, the Conquest of Makkah, the Conquest of Spain (Andalusia), and the Defeat of the Mongols at Ain Jalut.

You and I also have access to that magical force that transforms human hearts and illuminates human societies. You and I also have access to Allah’s Sacred Word, the Noble Qur’an. This is the gift of Lailatul Qadr, the Night of Power. If you and I study the Qur’an and live the Prophetic Sunnah to the best of our ability, Allah will raise our status. Allah will make us the inspiring leaders that people respect and love.

But first we have to make a sincere and total commitment to serve Allah. We must tame our selfish ego, our lower nafs. From this great Night onwards, let us make a lifetime commitment. Let us make a covenant with Allah. We will serve Allah alone, with all our energy, our wealth and our talent. Remember, Allah wants us to be full-time Muslims, not merely Friday Muslims or Eid Muslims or Ramadan Muslims. Allah does not accept anything divided, especially our divided loyalty. So, my dear Brothers and Sisters, let’s make a commitment today, to serve Allah whole-heartedly, and to let our first love be our love for Allah. And for His sake alone, let us strive every moment of every day to purify and improve ourselves, in body, heart and soul.

Allah wants to see the evidence of serious intentions and actions on our part. We will have to purify our hearts from greed, vanity, cowardice, envy and malice, and we have filled that space with a love of truth, beauty and justice, mercy and generosity. Only then can we expect Allah to change our condition. You and I must win this Jihad al nafs, this battle against our lower Self. Only then do we deserve Allah’s Mercy and Forgiveness.

Respected brothers and sisters! As mentioned earlier, by the Grace of Allah, we are near the end of Ramadan and we are entering the last ten days. We are told that the Night of Power, Lailatul Qadr, falls on the 21st, 23rd, 25th 27th or 29th night. Most likely it is the 27th night, but no-one knows for certain, and Allah knows best. This is the night in which Allah, the glorified and exalted, the Lord of the Majesty and Honour, sent down His Archangel Gabriel, Jibril alaihis-salam, to our earthly realm of time and space.

The time was during the last ten nights of Ramadan in the year 610 and the place was in a cave on Jabal Nur, the Mountain of Light, near Makkah. Here Jibril took Prophet Muhammad (Peace be upon him, the son of Abdullah, in a tight embrace, and commanded him to “Read!”

Prophet Muhammad (Peace be upon him) protested that he could not read, he was unschooled in reading and writing, but Jibril persisted, commanding him to “Read!” Jibril’s embrace tightened until it seemed it would squeeze the life out of Prophet Muhammad (Peace be upon him). Then, slowly and with great effort, the first majestic words of the noble Qur’an rolled from Prophet Muhammad’s lips:

“Read” in the Name of your Lord who created: He created man from a clinging form. Read! Your Lord is the Most Bountiful One, who taught by [means of] the pen, who taught man that which he did not know.”

Over the next 23 years, through pain, suffering and ultimate victory of truth over falsehood, the Words of Allah emerged from the timeless, space-less realm of eternity, and entered into our earthly domain. These sacred words illuminated the spiritual darkness of Arabia in the 7th Century, and its irresistible light has shone down the ages into our own era.

We must never forget what the world was like at the time. The superpowers, Rome and Persia were at war. Arabia had sunken back to idol worship. There were some Jews and Christians, but their scriptures were no longer the same revelations brought by Prophets Musa (Moses) and Prophet Isa (Jesus). Through human error and human tampering, adding their own gospels, the Divine Word had been compromised. The pure monotheism taught by those great Prophets, Musa (Moses) and Isa (Jesus), was all but lost. It was time to put matters right. Allah’s answer was to send a ‘perspicacious Book,’ a Furqan, a Criterion, to measure right from wrong, to distinguish truth from falsehood.

The noble Qur’an has reconstructed the pure original message of Divine Unity, the message of Tauhid, which was taught by all the Prophets. Those who describe Islam as a new religion are mistaken. Islam means peaceful self-surrender to the One Who created everything. This is the oldest, not the newest revealed Religion. The religion of One Allah, Tauhid, Divine Unity or Primordial Monotheism, is the same religion of all the Prophets from Adam through Nuh (Noah), Ibrahim (Abraham), Musa (Moses) and Isa (Jesus). Prophet Muhammad (Peace be upon him) himself declared that he did not come to teach a new message, only to confirm and complete the message of those earlier Prophets.

The noble Qur’an also confirms this in the last verse that was revealed at Arafah, during the Prophet Muhammad’s last Hajj (Farewell Hajj):

“This day have I perfected your religion for you, and completed my favour upon you, and have chosen for you Islam as your religion.” [Qur’an, 5:3]

Dear brothers and sisters! 1445 years ago Prophet Muhammad (Peace be upon him) faced an uphill task against the powerful vested interests of his time. You must remember that the Ka’abah had 360 idols around it, almost one idol for each day of the year! Pilgrims came there to worship those idols and this made the guardians of the Ka’abah, the Quraish tribe, very wealthy. Prophet Muhammad’s message of One Allah was not welcomed. It threatened their financial interests. It angered the chiefs of Quraish, just like Prophet Musa (Moses)’, Prophet Musa’s message angered the Fir’aun (Pharaoh), Ramses II.

Today also, the message of Islam is a threat to the Fir’auns (Pharaohs) and Emperors of the modern age. This message says that nothing really ‘belongs’ to us human beings. Everything belongs to Allah/ We are only the trustees, the Ambassadors of Allah. We have to care for everything in our environment as a sacred trust (Amanah). We cannot just abuse and exploit the earth as if there is no tomorrow. This is the message of Islam. This is the message of Lailatul Qadr, the Night of Power, the Night of Glory. We who are the heirs, the inheritors of the Prophets, must carry this message forward: Worship no one but One Allah, serve our fellow human beings and care for our common living environment with love and devotion until the end of our days.

Dear brothers and sisters! How can you and I get the most benefit from Ramadan, and Lailatul Qadr, the Night of Glory? Here are some suggestions:

Firstly, let us not just forget fasting until next year. Let us do all the good things of Ramadan throughout the year, to keep us spiritually healthy and focussed.

It is a recommended Sunnah to fast for 6 days of Shawwal and some people also fast on every Monday and Thursday throughout the year. This is a wonderful habit, because it keeps us connected to the spirit of Ramadan. It keeps us connected to Allah’s blessings and it keeps us self disciplined. It keeps us away from excessive eating and drinking. It moderates our behaviour. Prophet Muhammad (Peace be upon him) said:

“The worst thing a man can fill is his stomach. We should fill one third with food, one third with water, and one third we should leave empty. This is very wise. We only recently discovered that it takes 20 minutes for the stomach to tell the brain that it’s full. So that’s why we overeat. During those crucial 20 minutes we continue to see, smell and taste all those goodies on the table, and our brain thinks we’re still hungry but the stomach has already said: Stop! Enough! But we can’t hear our stomachs. Let us take Prophet Muhammad (Peace be upon him) advice and moderate our eating. It will help us to moderate everything else.

A very important suggestion for non-Arabic speakers. I think that most of us here do not speak Arabic as a first language. Let’s really work hard to understand every prayer and every supplication, in Arabic and English. This is so important. Arabic is the language of the Qur’an and it’s the lingua franca, the common language of the Muslim world. We must say our prayers in Arabic, because, when we travel to any part of this planet, we can join any Muslim group in India or Brazil or Pakistan or Outer Mongolia. When we hear the Azan it’s the same words we hear everywhere on earth. Isn’t Islam wonderful? Isn’t it wonderful to be part of this global family? Imagine! we can lead the prayers or follow the prayers anywhere on the planet, with no problems. But remember that only 18% of the world Muslim population is Arabic. The vast majority, 82% of us are non-Arabs who must make a special effort to understand our prayers properly in our mother tongue. If you took a random sample, you will find that many of us non-Arab Muslims do not even understand the meaning of our prayers. We learn the words in Arabic, just like parrots, but we seldom care to learn the meanings. This is wrong. Do you think that Allah will be impressed if you can recite His noble Book with such beautiful and melodious tones, but your mind is disconnected, because you haven’t bothered to learn the meaning of what you say?

Dear brothers and sisters! Lets resolve today to start learning the meanings of our prayers, and our supplications, Salah and Du’a, so that we can put meaning and feeling into our communication with Allah. While our lips are saying the words in Arabic, our hearts and minds must recite the translation in English. This will help us to engage with our Creator (Allah) with meaning and feeling, in other words, with sincerity. In the final analysis, Allah is not impressed with our outward actions, but with the intention in our hearts. Allah deserves nothing less from us, but to be sincere to Him.

Lastly, I pray that during this historic time, in this noble Month, on this Great Night of Power, when His angels are sent by His Command, that Allah Most Gracious will accept our good intentions and good deeds. May He also help us to purify our hearts, strengthen our faith, and enable us to meet every challenge, overcome every difficulty in our lives. May Allah allow us to serve Him in our work, in our leisure, in our study, in our business and professions and in our family life and social relations. And when the time comes for us finally to return to Him, may Allah admit us to the companionship of those whom He loves as His friends.

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, 19 Ramadan, 1445 AH (March 29, 2024).

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Opinion

When a Gentle Light Goes Out: The Demise of a Quintessential Dandago

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Lamara Garba

 

A deep wave of disbelief and sorrow swept through Bayero University, Kano, the moment the tragic news began to circulate. Offices fell unusually silent, lectures paused in uneasy whispers, and clusters of staff and students gathered across the campus seeking confirmation of what many feared was true.

 

Faces reflected shock and grief as the heartbreaking news filtered through the university community that Professor Kabiru Isa Dandago had passed away. For many, it felt almost unreal that a man whose presence symbolised humility, warmth, and intellectual guidance within the institution was suddenly gone.

 

Professor Kabiru Isa Dandago passed away on Wednesday, 4th March 2026, at the age of 63, leaving behind a legacy defined by scholarship, service, and compassion. His departure represents not only the loss of a distinguished Professor of Accounting but also the passing of a man whose life was devoted to the pursuit of knowledge, mentorship, and the upliftment of others.

 

Indeed, his passing marks the quiet departure of a quintessential Dandago, a man whose life was woven with simplicity, sincerity, and uncommon generosity.

 

Those who knew him closely often spoke first of his character before mentioning his impressive academic achievements. Despite his towering reputation as a scholar, Professor Dandago remained remarkably approachable. His friendliness was genuine, his humility disarming, and his conduct consistently reflected deep respect for others. Titles and positions never created barriers between him and the people around him.

 

Whether engaging senior colleagues, junior staff members, or students, he displayed the same warmth and simplicity that endeared him to many. Above all, he was deeply God-fearing. His life reflected strong moral values rooted in faith, sincerity, and compassion. In him, intellect walked hand in hand with humility, and knowledge was always guided by conscience.

 

His acts of altruistic benevolence knew no bounds.

 

Just about a week before his passing, an incident occurred that now carries deep emotional significance. Members of our non-governmental organisation, the Raa’ayi Initiative for Human Development, were mobilising resources for one of our humanitarian traditions. The organisation periodically raises funds to purchase food items for families of deceased colleagues who may be struggling silently after losing their loved ones.

 

Professor Dandago was among the first to respond.

 

Not only did he send his contribution promptly, but his donation also turned out to be the highest among more than one hundred members of the Raa’ayi Initiative. Even after making his personal contribution, he encouraged other members to support the project so that the target could be achieved and the families assisted meaningfully.

 

Unknown to him, he was making what would become his final contribution to the Raa’ayi project.

 

Today, that gesture stands as a powerful reflection of the generosity that defined his life. The man who was helping families of deceased colleagues did not know that he himself would soon be mourned by the same community. In giving comfort to others, he was unknowingly writing the final line of his own story of kindness.

 

Within Bayero University, Kano, his influence was both profound and lasting. One of the enduring legacies associated with him is the strong mentoring culture within the Faculty of Management Sciences, formerly the Faculty of Social and Management Sciences. Several years ago, he played an important role in strengthening a mentoring system that has since guided many young academics and students.

 

He firmly believed that institutions grow when experienced scholars patiently guide younger minds. Many lecturers today acknowledge that their professional journeys were shaped by his advice, encouragement, and fatherly support.

 

Another notable contribution under his influence was the introduction of the student ICAN programme. Through this initiative, students were encouraged to pursue professional certification with the Institute of Chartered Accountants of Nigeria while still undertaking their undergraduate studies. Today, more than fifty students have successfully obtained ICAN qualifications alongside their degrees, reflecting Professor Dandago’s vision of producing graduates who are both academically sound and professionally competitive.

 

According to the Dean of the Faculty of Management Sciences, Professor Muhammad Aminu Isa, the faculty has lost a great pillar whose presence contributed immensely to unity and stability. He noted that Professor Dandago consistently worked towards strengthening cooperation among staff while always seeking ways to advance the growth and progress of the faculty and the university.

 

Born on April 5, 1963, in Dandago Quarters of Gwale Local Government Area of Kano State, he joined Bayero University in September 1990 and rose through the ranks to become Professor of Accounting in 2007. Over more than three decades of service, he held several academic and administrative positions, including Head of the Department of Accounting and later Dean of the Faculty of Social and Management Sciences.

 

A prolific scholar, he authored over thirty books and published more than eighty-five academic articles while supervising numerous postgraduate students, including doctoral candidates. His intellectual contributions extended beyond the university, as he also served as Federal Commissioner at the Tax Appeal Tribunal and earlier as Commissioner for Finance in Kano State.

 

Only days before his passing, Professor Dandago delivered what would become his final public lecture. On Saturday, 28th February 2026, he spoke at the 10th Ramadan Lecture organised by the Islamic Forum of Nigeria. In that lecture, he reflected on the pathway to economic development in the northern region, carefully identifying the roots of the region’s economic challenges while proposing thoughtful solutions for sustainable progress.

 

In mourning the distinguished scholar, the Vice-Chancellor of Bayero University, Kano, Professor Haruna Musa, fsi, described the late Dandago as a complete gentleman, an honest and committed academic whose contributions significantly shaped the growth and reputation of the university.

 

The Vice-Chancellor noted that Professor Dandago was more than a scholar; he was a mentor and a steady hand in university administration whose calm disposition, integrity, and willingness to support colleagues earned him admiration across the institution.

 

“His passing leaves a vacuum that will be difficult to fill,” Professor Musa said, while praying that Almighty Allah forgives his shortcomings and grants him Aljannatul Firdaus.

 

Thousands of mourners later gathered for his funeral prayers in Kano, reflecting the deep respect and affection he commanded across academic, professional, and community circles.

 

Yet in reflecting on the life of Professor Kabiru Isa Dandago, one timeless truth quietly emerges: life is not measured by the length of years alone, but by the depth of the footprints one leaves behind. Some lives pass like fleeting shadows, barely touching the edges of memory. Others, like that of Professor Dandago, glow with purpose, kindness, and service, leaving behind a light that continues to guide long after the bearer of the light has gone.

 

Though his years were sixty-three, the influence of his life stretches far beyond the boundaries of time. In the minds he shaped, the hearts he inspired, and the values he lived by, the quintessential Dandago will continue to endure.

 

May Almighty Allah forgive his shortcomings and grant him eternal rest in Aljannatul Firdaus. Ameen.

 

 

Lamara Garba
Director of Public Affairs
Bayero University, Kano

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Opinion

Nuhu Ribadu and Umar Namadi: Leadership Beyond the Desk

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Yunusa Hamza Farin Dutse

 

Leadership, in its truest sense, transcends the mere occupation of public office. It is defined not simply by authority, but by the character, discipline, and sense of purpose that leaders bring to governance. In Nigeria’s evolving democratic landscape, the question of leadership quality remains central to national discourse. Citizens increasingly seek leaders whose actions reflect integrity, accountability, and a genuine commitment to public service.

 

Within this context, two contemporary public figures stand out for the clarity of their convictions and the strength of their leadership identities: the National Security Adviser, Nuhu Ribadu, and the Governor of Jigawa State, Mallam Umar Namadi. They represent distinctive yet complementary approaches to leadership and governance. Although they operate in different spheres of responsibility—one at the national level and the other within the subnational space—their leadership styles demonstrate how personality and character shape policy direction and governance outcomes.

 

Nuhu Ribadu’s public identity has for decades been closely associated with courage, reformist zeal, and an uncompromising stance on accountability. His rise to national prominence began during his tenure in the anti-corruption fight, where he earned a reputation as a principled reformer determined to challenge entrenched systems of abuse and impunity.

 

Today, as National Security Adviser, Ribadu occupies one of the most strategic positions within Nigeria’s governance architecture. In this role, his leadership style continues to reflect the same attributes that defined his earlier public service. Discipline, institutional thinking, and strategic focus remain central to his approach.

 

Ribadu embodies a leadership persona grounded in firmness and clarity of purpose. His approach prioritises strong institutions, coordinated security structures, and long-term national stability. Rather than seeking personal acclaim, his leadership reflects a technocratic orientation driven by systems, procedures, and institutional discipline.

 

In times of national uncertainty, particularly within the complex terrain of security management, such traits inspire confidence. Ribadu’s public persona communicates seriousness of purpose and a commitment to confronting threats to national stability with resolve and strategic coordination. His leadership reminds observers that effective governance often requires leaders who are willing to confront difficult realities while strengthening the institutional frameworks that sustain the state.

 

While Ribadu’s leadership operates within the high-stakes arena of national security, Governor Umar Namadi represents a different yet equally significant model of leadership at the state level. His governance approach reflects humility, accessibility, and a deep commitment to grassroots engagement.

 

Governor Namadi has placed considerable emphasis on dialogue between government and citizens. One of the most notable initiatives under his administration is the Citizens’ Engagement Programme, popularly known as Gwamnati da Jama’a. Through this initiative, citizens across Jigawa State’s twenty-seven local government areas are provided with a platform to directly express their needs, concerns, and expectations to government officials.

 

The programme also allows the government to communicate its ongoing projects and policy priorities to the public. In doing so, it has strengthened transparency, accountability, and citizen participation in governance. By opening channels of communication between leaders and the people, the initiative reinforces democratic values and strengthens public trust in government institutions.

 

Governor Namadi’s leadership identity is also distinguished by what may be described as developmental pragmatism. His administration has focused on practical governance outcomes, including infrastructure development, institutional strengthening, and policies aimed at improving the socio-economic well-being of citizens.

 

Rather than relying on political slogans, personality-driven politics, or inherited partisan loyalty, the governor has built his political relevance around governance performance. This approach has contributed to a governance narrative that emphasises steady progress, responsible management of public resources, and the pursuit of sustainable development.

 

In a political environment where rhetoric often overshadows implementation, the emphasis on measurable outcomes represents a refreshing shift. By prioritising delivery over declaration, Governor Namadi has demonstrated that performance in governance can serve as a powerful instrument of political legitimacy.

 

Equally important is the political dimension of his leadership. At the level of party politics, Governor Namadi has demonstrated calculated political organisation through the consolidation of party structures and grassroots mobilisation. These efforts have strengthened political stability while reinforcing the influence of the All Progressives Congress within the state.

 

Notably, this consolidation has been achieved largely through governance-driven legitimacy rather than coercive political tactics. Development initiatives and social programmes have simultaneously served as instruments of public service and sources of political credibility. In this sense, governance outcomes have become central to sustaining public support.

 

When viewed together, the leadership trajectories of Nuhu Ribadu and Umar Namadi illustrate two complementary dimensions of governance in Nigeria. Ribadu symbolises national vigilance, reform-oriented thinking, and institutional discipline within the country’s security architecture. Namadi represents grassroots engagement, stability, and pragmatic development within the framework of subnational governance.

 

While Ribadu operates within the strategic theatre of national security management, Namadi functions within the practical laboratory of state administration. Yet despite these differences, both leaders share common attributes that define effective leadership. Discipline, commitment to reform, and a clear departure from empty political rhetoric are among the traits that connect their approaches.

 

Their contrasting styles also illustrate an important truth about leadership: governance is multidimensional. At certain moments, leadership requires firmness and the courage to confront systemic threats. At other times, it demands patience, dialogue, and the steady construction of development frameworks that improve the lives of citizens.

 

Ribadu’s leadership energy is largely directed toward confronting threats and strengthening institutional resilience. Namadi’s leadership focuses on building structures that promote social progress and economic stability. Together, these approaches highlight the different but equally important roles that leadership can play within a functioning democracy.

 

Ultimately, the examples of Nuhu Ribadu and Umar Namadi underscore a fundamental lesson for Nigeria’s leadership culture. Leadership that is anchored in character often proves more enduring than leadership driven solely by charisma. Institutions grow stronger where leaders choose structure over spectacle and governance over personal acclaim.

 

As Nigeria continues to navigate complex governance challenges, the importance of disciplined and purposeful leadership cannot be overstated. The experiences of Ribadu and Namadi demonstrate that effective leadership does not always announce itself loudly. Sometimes it appears in decisive action to protect national stability; at other times, it emerges through patient engagement with citizens and the steady pursuit of development.

 

In both cases, the defining factor remains the same: leadership is most impactful when it is authentic, disciplined, and aligned with the responsibilities of public office. In a democratic society striving for stronger institutions and accountable governance, such leadership remains not only desirable but essential.

 

Yunusa Hamza (Tafidan Farin Dutse)
Gwaram Local Government Area Jigawa State
08034445493
yunusafarindutse@gmail.com

 

 

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Opinion

Abba Care: A Lifeline of Compassion in Kano State

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maternal health

 

 

Lamara Garba Azare

 

In Kano State, compassion has found structure. It has found funding. It has found direction. Under the leadership of Governor Abba Kabir Yusuf, healthcare is no longer a privilege negotiated by wealth; it is a right strengthened by policy. What is unfolding across the state is more than reform. It is a moral commitment woven into governance. It is Abba Care.

 

At the heart of this transformation is the introduction of free antenatal care and free delivery services for pregnant women in public health facilities. For countless families, this single decision has lifted a burden carried in silence for years. Pregnancy, once shadowed by fear of hospital bills, is gradually becoming a journey supported by public responsibility.

 

A visit to Murtala Muhammed Specialist Hospital in the heart of Kano tells the story better than statistics ever could. The maternity sections are vibrant with activity. Pregnant women arrive daily for routine checks, scans and medical consultations. The waiting areas are filled not with despair, but with expectation. The large turnout reflects renewed trust in government facilities. It demonstrates that when care is made accessible, citizens respond.

 

The visible reduction in maternal mortality in the state is no accident. It is the natural outcome of access. When women attend antenatal clinics regularly, complications are detected early. When deliveries take place in properly equipped facilities under trained supervision, risks are significantly reduced. Lives are saved quietly, steadily and consistently.

 

But Abba Care goes beyond maternity services. Through the initiative and the Basic Health Care Provision Fund interventions, free medical services are extended to pregnant women, children under five, sickle cell patients, the elderly aged 65 and above, and persons living with disabilities. It embraces those who often stand at the fragile edges of society. It ensures that vulnerability does not translate into abandonment.

 

Beyond direct service delivery, the administration has deliberately strengthened and revitalised key health institutions. While the Kano Health Trust Fund and the Drug and Medical Consumables Supply Agency predated the current administration, they have received renewed direction and operational momentum.

 

When this government assumed office, drug availability in public health facilities stood at below 30 percent. Today, availability has risen to over 95 percent, ensuring that patients who visit government hospitals are far more likely to receive the medicines prescribed to them. That shift has restored confidence in public facilities and reduced the burden of out-of-pocket spending.

 

Similarly, the Kano Health Trust Fund, once relatively unknown within the system, has emerged as a strong pillar of support across the sector. The Fund provides financial backing to primary, secondary and tertiary health facilities. It supports health-related Ministries, Departments and Agencies and extends assistance to health training institutions. In doing so, it strengthens infrastructure, manpower development and service delivery across multiple levels of care.

 

Most significantly, the recent establishment of the Kano State Centre for Disease Control has positioned the state as a pioneer in subnational health security, making Kano the first in Nigeria to create such a structure with regulatory authority over communicable and non-communicable diseases. Together, these institutions form a coordinated framework that reinforces the government’s commitment to quality, accessible and resilient healthcare delivery.

 

Speaking on the mandate of the Centre, its Director-General, Prof. Muhammad Adamu Abbas, described the agency as a defining milestone in the state’s public health journey. He explained that the Centre is designed not only to respond to outbreaks but also to strengthen surveillance systems, coordinate rapid response teams, regulate disease control programmes and deepen community engagement in prevention efforts. According to him, the agency has already undertaken case management activities, public sensitisation campaigns and field investigations in communities where suspected infectious diseases were reported. He reiterated its commitment to preparedness, transparency, scientific evidence and strong collaboration with partners and stakeholders.

 

Equally reassuring is the Kano State Emergency Medical Services and Ambulance System (KN-SEMSAS). This initiative provides free emergency response and treatment to victims of automobile accidents, gunshot wounds, violent attacks and other critical situations. Pregnant women in distress, patients with hypertension, people living with HIV and individuals battling terminal illnesses are attended to without hesitation over payment. In moments when seconds matter, government intervention becomes the difference between survival and tragedy.

 

The circle of compassion widens further. Inmates of correctional and rehabilitation homes, as well as elderly residents in Shahuci homes, are also beneficiaries of free medical services. These are citizens who might otherwise be overlooked in policy conversations. Yet under this administration, they are remembered, included and protected.

 

There is philosophy in this approach. A government reveals its character by how it treats the weakest among its people. When the elderly can access treatment without fear of cost, dignity is restored to ageing. When children under five receive free care, the foundation of the future is strengthened. When persons living with disabilities are covered, inclusion becomes practical rather than rhetorical.

 

Governor Abba Kabir Yusuf’s leadership style reflects calm resolve. He does not merely speak about compassion; he institutionalises it. Abba Care is not charity. It is structured empathy translated into sustainable intervention. It recognises that public office is a trust and that power must bend toward the protection of life.

 

Across Kano, families now speak with relief rather than anxiety. A father no longer calculates whether he can afford treatment for his sick child. A mother no longer postpones clinic visits due to registration fees. An elderly citizen walks into a health facility knowing that age has not diminished his worth in the eyes of government.

 

Healthcare reform may appear technical on paper, filled with acronyms and budgets. On the ground, however, it is deeply human. It is the smile of a discharged patient. It is the cry of a newborn delivered safely. It is the quiet gratitude of a grandmother whose blood pressure is managed without financial strain.

 

Abba Care represents a broader belief: that development must begin with people. Roads and buildings matter, but healthy citizens matter more. By investing in maternal health, emergency services, chronic illness care and protection for the vulnerable, Kano State is shaping a future anchored in human wellbeing.

 

Since the introduction of this policy, the impact is visible. Confidence is growing. Trust between government and the governed is deepening.

 

More importantly, in safeguarding mothers, children, the elderly, the sick and the marginalised, Kano safeguards tomorrow. Abba Care stands not merely as a policy, but as a living reminder that leadership, when guided by humility and compassion, can touch lives in the most profound ways.

 

Lamara Garba Azare, a veteran journalist, writes from Kano.

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