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Friday Sermon: The day of Arafah and fasting it if falls on a Saturday, and rulings of cutting nails, hair

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Imam Murtadha Gusau

In the name of Allah, Most Merciful, Bestower of Mercy

All praise is due to Allah, the Lord of all the worlds, and peace and blessings be upon the noblest of Prophets and Messengers, our Prophet Muhammad, and upon his family and companions, and those who follow their guidance until the Day of Judgment.

Respected brothers and sisters! Know that in the Islamic calendar, the 9th day of Dhul-Hijjah (12th month in the calendar) is called the Day of Arafah. This day is the culminating event of the annual Islamic pilgrimage to Makkah, Saudi Arabia. Because the Day of Arafah, like other Islamic Days, is based on a lunar calendar, rather than the Gregorian solar calendar, and its date changes from year to year.

The Day of Arafah falls on the second day of pilgrimage rituals, which will In Shaa Allah going to be on Saturday, June 15, 2024. At dawn on this day, over two million Muslim pilgrims will make their way from the town of Minah to a nearby hillside and plain called Mount Arafah and the Plain of Arafah, which is located about 12.5 miles (20 kilometers) from Makkah, the final destination for the pilgrimage. Muslims believe that it was from this site that the ​Prophet Muhammad (Peace be upon him) gave his famous Farewell Sermon in his final year of life, which I read to you in the previous Khutbah.

Dear brothers and sisters! Every Muslim is expected to make the pilgrimage to Makkah once during his or her lifetime; the pilgrimage itself is not considered complete unless the stop at Mount Arafah is also made. Thus, the visit to Mount Arafah is synonymous with the Hajj itself. Completion involves arriving at Mount Arafah before noon and spending the afternoon upon the mountain, remaining until sunset. However, individuals who are physically unable to complete this portion of the pilgrimage are allowed to observe it by fasting, which is not practiced by those making the physical visit to Arafah.

During the afternoon, from about noon until sunset, Muslim pilgrims stand in earnest supplication and devotion, praying for peace and Allah’s abundant forgiveness, and listening to Islamic scholars speak on issues of religious and moral importance. Tears are shed readily as those who gather make repentance and seek Allah’s mercy, recite words of prayer and remembrance and gather together as equals before their Lord. The day closes upon the recitation of the evening prayer of Al-Maghrib.

For many Muslims, the Day of Arafah proves to be the most memorable part of the Hajj pilgrimage, and one that stays with them forever.

For the Muslims around the world who are not participating in the pilgrimage often spend this day in fasting and devotion. Both government offices and private businesses in Islamic nations are generally closed on the Day of Arafah to allow employees to observe it due to it’s importance. The Day of Arafah is, therefore, one of the most important Days in the entire Islamic year. It is said to offer expiation for all sins of the prior year, as well as all sins for the upcoming year.

Dear brothers and sisters! As mentioned earlier, the ninth Day of Dhul-Hijjah is the day of Arafah. It is the day when pilgrims stand on the plain of Arafah to pray. On this day, Muslims all over the world who do not witness the annual Hajj should spend the day in fasting, in preparation for the three days festivity following Eid-ul-Adha (the celebration marking the end of the Hajj, commemorating the Prophet Ibrahim’s willingness of sacrifice).

Abu Hafsah reported that the Prophet (Peace be upon him) said:

“Fasting on the day of Arafah absolves the sins for two years: the previous year and the coming year, and fasting on Ashurah, (the tenth day of Muharram) atones for the sins of previous years.” [Reported by all except Bukhari and Tirmidhi]

In another saying the Prophet’s wife Hafsah said:

“There are four things which the Messenger of Allah (Peace be upon him) never neglected: Observing fast on the day of Ashurah, Arafah, three days every month, and offering fajr Sunnah prayers early in the morning.” [Muslim]

These statements are proof that fasting on the ninth of Dhul-Hijjah, the day before Eid-ul-Adha was a lifelong practice of the Prophet Muhammad (Peace be upon him) as his wife reported.

There are some reports that fasting is prohibited on the day of Arafah. However, it must be understood that this refers to a person performing the Hajj. If a person is on the Hajj, there is no fast for him or her on the day of Arafah. That is undoubtedly a blessing for him because of the hardships of the pilgrimage. In a saying reported by Ummul Fadl, may Allah be pleased with her, she said:

“The Companions doubted whether the Prophet (Peace be upon him) was fasting on Arafah or not. She decided to prove to them that he was not, so she said, ‘I sent to him milk, which he drank while he was delivering the Khutbah (Sermon) on Arafah.” [Bukhari]

Prohibiting the pilgrims from fasting on these days is a great mercy for them, for fasting will exert undue hardship on the person performing the Hajj, while they are primarily concerned with their pilgrimage. Above all, the pilgrim would not be fasting anyway because he is travelling.

Some Virtues of Fasting on Arafah Day:

1. It is the day on which the religion was perfected and Allah’s Favour was completed.

In Bukhari and Muslim it was reported from Umar Ibn Al-Khattab (RA) that a Jewish man said to him, “O Amir Al-Mu’minin, there is an Ayah (Qur’anic verse) in your Book which you recite; if it had come to us Jews, we would have taken that day as an Eid (festival).” Umar said, “Which Ayah (verse)?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [Al-Ma’idah, 5:3] Umar (RA) said: “We know on which day and in which place that was revealed to the Prophet (Peace be upon him). It was when he was standing in Arafah on a Friday.”

2. It is a day of Eid for the people who are in that place.

The Prophet (Peace be upon him) said:

“Yawm Arafah (the day of Arafah), Yawm al-Nahr (the Day of Sacrifice) and Ayyam al-Tashriq (the three days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” [This was narrated by the authors of Al-Sunan]

It was reported that Umar Ibn al-Khattab (RA) said:

“It – i.e., the Ayah (verse) ‘This day I have perfected…’ was revealed on a Friday, the Day of Arafah, both of which – praise be to Allah – are Eids for us.”

3. It is a day by which Allah swore an oath.

Allah the Almighty cannot swear by anything except that which is mighty. Yawm Arafah is the “witnessed day” mentioned in the verse:

“By the witnessing day [Friday] and by the witnessed day [the Day of Arafah].” [Al-Buruj, 85:3]

It was reported from Abu Hurairah (RA) that the Prophet (Peace be upon him) said:

“The promised day is the Day of Resurrection, the witnessed day is the Day of Arafah, and the witnessing day is Friday.” [At-Tirmidhi – classed as Sahih by Shaykh Al-Albani]

It is the “odd” [i.e., odd-numbered, Witr] by which Allah swore in the verse:

“And by the even and the odd.” [Al-Fajr, 89:3]

Ibn Abbas said:

“The even is the Day of Al-Adha [i.e., 10th Dhul-Hijjah] and the odd is the Day of Arafah [i.e., 9th Dhul-Hijjah] This is also the view of Ikrimah and Al-Dahhak.

4. Fasting on this day is an expiation for two years.

It was reported from Abu Qatadah (RA) that the Messenger of Allah (Peace be upon him) was asked about fasting on the Day of Arafah. He said:

“It expiates for the sins of the previous year and of the coming year.” [Muslim]

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of Arafah, because the Prophet (Peace be upon him) did not fast on this day in Arafah. It was narrated that he forbade fasting on the Day of Arafah in Arafah (i.e the one making Hajj who is in Arafah).

5. It is the day on which Allah took the covenant from the progeny of Adam.

It was reported that Ibn Abbas (RA) said: the Messenger of Allah (Peace be upon him) said:

“Allah took the covenant from the loins of Adam in Na’man, i.e., Arafah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised Al-Batil (i.e., polytheism and committing crimes and sins, invoking and worshipping others besides Allah)?’ [Al-A’raf, 7:172-173].” [Ahmad, and classed as Sahih by Shaykh Al-Albani]

Therefore there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there.

In Sahih Muslim it was narrated from Aisha (RA) that the Prophet (Peace be upon him) said:

“There is no day on which Allah frees more people from the Fire than the Day of Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn Umar that the Prophet (Peace be upon him) said:

“Allah expresses His pride to His angels at the time of Isha’ on the Day of Arafah, about the people of Arafah. He says, ‘Look at My servants who have come unkempt and dusty.’” [Ahmad, and classed as Sahih by Shaykh Al-Albani]

The Ruling of Fasting The Day of Arafah If It Happens To Fall on Saturday:

Narrated Abdullah Ibn Busr who said: The Messenger of Allah (Peace be upon him) said:

“Do not fast on Saturday except that which is an obligation upon you. If anyone of you cannot find anything other than grape stalks or the bark of a tree, let him suck on it.” [At-Tirmidhi, Abu Dawud and Ibn Majah]

Imam Abu Dawud (rahimahullah) said:

“This Hadith has been abrogated, the Hadith of Juwairiyyah abrograted it.”

Imam At-Tirmidhi said:

“This Hadith is Hasan. The meaning of forbiddance here applies to the man who singles out Saturday with fasting – due to the fact that the Jews revere this day.”

Imam Abu Dawud also said:

“The majority of Scholars hold that it is not forbidden.”

The Hadith of Juwairiyyah:

“The Prophet (Peace be upon him) said to Juwairiyyah (one of his wives) who was fasting on a Friday: “Did you fast yesterday?” She said: “No.” He said: “Are you going to fast tomorrow (i.e. Saturday)?” She said: “No.” So he said: “Then break your fast.” [A Sahih Hadith, Abu Dawud; also Bukhari] – thus proving the permissibility to fast on a Saturday so long as one fasts Friday with it.

Al-Athram (student of Imam Ahmad) said:

“The proof utilised by Abu Abdillah [Ahmad bin Hanbal] in allowing fasting on a Saturday is that all of the Hadiths oppose the Hadith of Ibn Busr (i.e. the Hadith above) – and from them is the Hadith of Umm Salamah (RA) when she was asked: On which days did the Prophet (Peace be upon him) predominantly fast? So she responded: Saturday and Sunday.” [Ahmad]

Umm Salamah (RA) said:

“The Messenger of Allah (Peace be upon him) used to fast more often on Saturdays and Sundays than on the other days. He would say, “They are the Eids of the polytheists, and I love to act contrary to what they do.” [An-Nasa’i and was rendered authentic by Ibn Khuzaimah, and the wording is his]

Narrated Abu Hurairah:

“I heard the Prophet (Peace be upon him) saying, “None of you should fast on Friday unless he fasts a day before or after it.” [Bukhari]

This Hadith is a proof that Saturday can be fasted with the condition that Friday is fasted before it – so the Hadith forbidding the Saturday fast is not absolute in forbiddance.

Shaykh Ibn Uthaimin (rahimahullah) stated:

“It is known that fasting on a Saturday has different scenarios:

1. That which is obligatory like that of Ramadan, so he fasts – or it is making up of an obligatory fast or an expiation, or in replacement for the one who did not sacrifice whilst at Hajj (At-Tamattu). So in this there is no harm, so long as he does not single it out with fasting believing it to be [more] virtuous.

2. That he fasts the day before it, Friday, then there is no harm in that. This is because the Prophet (Peace be upon him) said to one of the Mothers of the Believers who fasted on a Friday: “Did you fast yesterday?” She said: “No.” He said: “Are you going to fast tomorrow (i.e. Saturday)?” She said: “No.” So he said: “Then break your fast.” [Bukhari] So his saying, “Are you going to fast tomorrow?” proves the permissibility of fasting Saturday along with Friday.

3. That the legislated fast happens to coincide with Saturday, such as the middle of month recommended fasts, or the day of Arafah, or the day of Ashurah, or the six days of Shawwal for the one who fasted Ramadan, or the nine days of Dhul-Hijjah, then there is no harm in fasting on Saturday because one is not fasting it because it is a Saturday, rather he fasts because it is legislated to fast on these occasions.

4. That fasting on a Saturday happens to coincide with one’s habit such as the one who fasts one day and leaves off fasting the next day [and so on] – so the day he is fasting happens to coincide with a Saturday – in this case there is no harm. This is like the saying of the Prophet (Peace be upon him) in forbidding fasting a day or two days just prior to Ramadan except for the one who is in the habit of fasting. [Bukhari] So here there is no forbiddance, so this case is similar.

5. That a person singles out Saturday alone for the optional fast, then this is forbidden, if it is assumed that the Hadith of forbiddance of fasting on a Saturday is authentic.”

[See Majmu’ Fatawa of Ibn Al-Uthaimin, Volume 20, page 57-58 – slightly adapted to assist ease of understanding]

Shaykh Ibn Uthaimin also stated:

“It is established from the Sunnah of the Messenger of Allah (Peace be upon him) in speech and action that fasting on a Saturday is not forbidden. The Scholars differ with respect to the Hadith that forbids fasting on Saturday as to whether it is acted upon. From them are those who say that it is not to be acted upon at all, and there is no harm in fasting on a Saturday, whether it be on its own or not on its own because the Hadith is not authentic. And a regulation cannot be established from a Hadith which is not authentic. From them are those who have said the Hadith is Sahih or Hasan, and they said: The reconciliation between this Hadith [that forbids fasting on a Saturday] and the other Hadiths [that allow fasting on a Saturday], is that it is forbidden to single out Saturday on its own – meaning that Saturday is singled out without Friday or Sunday. This was the position of Imam Ahmad (rahimahullah), wherein he said: “If one fasts alongside Saturday another day, then there is no harm, such as fasting with it Friday or Sunday.” We, likewise say: If Saturday coincides with a day upon which it is legislated to fast such as Arafah, or the 10th of Muharram (Ashurah), then it is not disliked (or forbidden) to fast it, because the dislike is when you fast it because it is a Saturday, i.e. that you have singled it out believing it is more special than other days. Indeed I have heard that when some of the people fast on the ninth and tenth of Muharram (Ashurah) or the Day of Arafah and one of those days happens to be a Saturday, some of the brothers forbid them and command them to break the fast – this is wrong and it is upon this brother to ask (the scholars) before issuing a verdict (Fatwa) without knowledge.”

[See also Majmu’ Fatawa of Ibn Al-Uthaimin, volume 20, page 37]

Respected servants of Allah! Concerning cutting the nails and trimming the hair, all the Hadiths which have been mentioned about this issue are all authentic, however, there are varying opinions held by the great Imams/Mujtahids regarding the ruling established from these Hadiths. Some Imams like Imam Ahmad and Ishaq have stated that it is prohibited (Haram) for a person who intends to do the sacrifice (Layyah) to trim the hair or pare the nails etc. when the month of Dhul-Hijjah begins. Other Imams of Fiqh like Imam Shafi’i and his companions have stated that it is Makruh (highly disliked) to do such, but it is not prohibited (Haram). Imam Abu Hanifah, and Imam Malik in one opinion, state that it is not Makruh to trim the hair, nails etc. during this time for the person who intends to do sacrifice (Layyah). Their proof for saying that it is not prohibited (Haram) or Makruh (disliked) to do this, is the Hadith of Aisha (RA) in which she states:

“I used to twist/plait the necklace of the sacrificial animal of the Messenger of Allah (Peace be upon him). He would then tie the necklace (around the neck of the animal) and send it to be sacrificed, and nothing would be Haram upon him which Allah has made Halal, until he slaughtered his animal.” [Bukhari and Muslim]

Based on this Hadith, it is evident that it would not be prohibited (Haram) to pare the nails or trim the hair (for one who intends to do a Sacrifice). However, based on the Hadith narrated by Umm Salmah (RA), the majority of Scholars/Jurist experts (Fuqaha) have it to be Mustahab/Sunnah for one who intends to do a Sacrifice (Layyah) to refrain from trimming the hair, nails etc from the beginning of Dhul-Hijjah until he sacrifices his animal.

For more explanations check the Sharh of Sahih Muslim by Imam An-Nawawi and Al-Fiqh Al-Islami Wa Adillatahu, Volume 4 Page 2,735.

All praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad (Peace be upon him), and upon his family, his Companions and his true 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, 08 Dhul-Hijjah, 1445 AH (June 14, 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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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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