Opinion
Friday Sermon: The day of Arafah and fasting it if falls on a Saturday, and rulings of cutting nails, hair
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).
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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K-SAFE tracks nearly 1,000 education projects in Kano, seeks procurement monitoring role
GSS Army Day Bukavu Wins Maiden Kano Secondary Schools Tug of War Championship
Gov Yusuf Nominates Spokesperson, Sunusi Bature Dawakintofa as Commissioner
One Year Without Baba: A Son’s Tribute to Alhaji Yusuf Hassan
Indonesian scholar proposes waqf model to reform almajiri education in Nigeria
Veteran NTA manager Dahiru Biso loses wife at 58
Two suspected bandits killed, N10m ransom recovered in Kano
Gov Yusuf Joins APC Leaders at Kaduna Presidential Campaign Flag-Off as Kano Delegation Draws Attention
