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Friday Sermon: How Islam Supports And Encourages Girl-Child Education!

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By Imam Murtadha Gusau

 

In the name of Allah, the Most Gracious, the Most Merciful

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Muhammad and upon all his family and companions.

 

Dear brothers and sisters! Acquisition of knowledge is sine qua non for all human beings to enable them to have basic information and act according to the principles of the religion. In fact, no religion and no ideology place as much emphasis on education and knowledge as much as Islam does and makes the seeking of knowledge and application of what has been learnt mandatory for both men and women. Thereby, knowledge is one of the indispensable pillars upon which the edifice of Islam has been erected. Notwithstanding, education is a prevalent accusation raised against Islam today and the discrepancy in educational opportunities between men and women in many Muslim countries is often adduced as a primary instance of this.

 

Respected brothers and sisters! Women and girls have been victims of ruthless power struggles for centuries in all societies and cultures around the world.

 

Sadly, but truly, many societies including some Muslim societies continue to exercise this patriarchy in different forms such as the denial to education, unequal salaries compared to men in workplaces, forced marriages and prostitution, among many others.

 

Prophet Muhammad (Peace be upon him) came at a time when the Arab society, like so many patriarchal societies at that time, was rife with abhorrent practices against girls. He preached Islam, liberating women and girls in every walk of life, education being a prime aspect. This sermon examines the facts about the importance of female education in Islam. It does so through referencing verses of the Qur’an, Islam’s noble book, and Hadith, authentic traditions of the Prophet Muhammad (Peace be upon him), along with offering a short glimpse of his wive’s level of education.

 

Let me start with the first Qur’anic revelation. Allah Almighty says:

 

“Read in the name of your Lord who created, created man from a clinging form. Read! Your Lord is the Most Generous, who taught by means of the pen; taught man what he did not know.” [Qur’an, 96:1-5]

 

These Qur’anic verses address humankind to seek knowledge and delve in critical thinking. The emphasis laid in the acquisition of knowledge, in the above Qur’anic verses, surpasses any statement or action denying girls the right to education. Had these Qur’anic verses only been for men, it would be inconceivable to imagine the extent of progression that the society made in a mere twenty-three years — the entire duration of the revelation of the noble Qur’an.

 

In another verse in the Qur’an, Allah the Most High says:

 

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” [Qur’an, 38:29]

 

It is important to mention that the word “men” in the above Qur’anic verse refers to humankind as it does so in several other places in the Qur’an when Allah addresses humanity. These and other Qur’anic verses inform the readers that engaging in critical thinking is a moral obligation on both men and women. The Qur’an repetitively reminds people to ponder, to think, to analyse, thus using their mind power to contemplate and understand, whilst making no distinction between men and women.

 

Let me now examine some Hadith, authentic sayings of the Prophet Muhammad (Peace be upon him). He (Peace be upon him) said:

 

“Seeking knowledge is mandatory for every Muslim.”

 

And also:

 

“He who has a girl (daughter) and teaches her good manners and improves her education and then manumits and marries her, will get a double reward; and any servant who observes Allah’s right and his master’s right will get a double reward.”

 

And also:

 

“If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise. The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man. The superiority of the learned man over the devout is like that of the moon, on the night when it is full, over the rest of the stars. The learned are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion.”

 

Three important themes around education are emerging in the above Prophetic Hadiths. From the first Hadith we infer that education is not a right but a responsibility on every Muslim, male or female. In the second Hadith, emphasis is laid on the quality of education imparted to the girl and the latter part deals with the encouragement to free slaves (Islam denounced and later abolished slavery). The third Hadith speaks volumes about the superiority of the person who seeks knowledge over the one who does not. The reference here to superiority is to the person who seeks knowledge, man or woman.

 

We shall now examine information about the intellectual abilities of two wives of Prophet Muhammad (Peace be upon him): Khadijah and Aisha.

 

1. Khadijah Bint Khuwailid: The first wife of Prophet Muhammad (Peace be upon him), was a wealthy tradeswoman, the richest woman in Makkah at the time, who exported goods as far away as Syria (Sham). To manage her large business, she employed several males and to do so then in Arabia, necessitated that you have a high level of understanding and wisdom.

 

2. Aisha Bint Abubakar: The youngest wife of Prophet Muhammad (Peace be upon him), was very talented and possessed an incredible memory. As a Muslim scholar, she is credited with narrating more than two thousand Hadith and was noted for teaching eminent scholars. She had a great love for learning and became known for her intelligence and sharp sense of judgment. Her life also substantiates that a woman can be a scholar, exert influence over men and women and provide them with inspiration and leadership. The example of Aisha in promoting education, particularly education of women in the laws and teachings of Islam, is a hallmark in female education in Islam. Because of the strength of her personality, she was a leader in every field of knowledge, in society and in politics.

 

Dear servants of Allah! Islam advocates educating women and enlightening them about the teachings of religion, as this greatly influences the life of women as well, as those of their children in the future. As Hafiz Ibrahim, the Poet of the Nile said:

 

“The mother is a school; if she is well-prepared, a noble nation is prepared.”

 

Besides, the Prophet Muhammad (Peace be upon him) addressed women saying:

 

“O womenfolk….”

 

He even specified a day on which he used to address them; when some female Companions said to him:

 

“Men are always with you. So, specify a day for us.”

 

He indeed specified a day on which he met them, admonished them and commanded them… [Bukhari and Muslim]

 

Moreover, the Prophet Muhammad (Peace be upon him) used to urge women to teach each other. For example, he said to Ash-Shifa Bint Abdullah Al-Adawiyyah:

 

“Teach Hafsah the Ruqyah (protective and healing supplications) for Namlah (Namlah literary means ‘ant.’ It is a skin disease where pustules appear on the side of the body and they are swallowed like ants), just as you taught her writing.” [Ahmad and Al-Hakim]

 

The mothers of the believers, such as Aisha and Hafsah, used to explain and teach matters of the religion to women. This was also the guidance of other male Companions, for they were keen on teaching their wives and informing them about the teachings of the religion, especially rulings that are specific to women, such as those related to ritual purification, menstruation, postpartum bleeding, prayer, marriage, divorce, breastfeeding, and so on. Some Companions used to hold gatherings of knowledge in their homes in order to teach their children and daughters.

 

Imam An-Nawawi transmitted on the authority of Qatadah who was a Tabi‘i, that:

 

“Whenever Anas Ibn Malik completed the recitation of the whole Qur’an, he used to gather his family and supplicate Allah (Du’a).” [Abu Dawud]

 

On the whole, Islamic scholars were keen on teaching women. History has recorded the biographies of women who were knowledgeable in religion and were taught by their fathers, brothers and husbands. Such men present shining examples in caring for and educating both men and women without discrimination. Life i.e. daily obligations and duties did not divert them from their duty towards their families until their sons and daughters grew into excellent role models in knowledge and piety.

 

Here, I will mention the biographies of some women who learnt from their fathers and husbands. The purpose of this is to highlight the woman’s position in Islam. Women Islamic scholars were appreciated by Muslim biographers, and therefore, they included them in their classifications of great figures and biographies. It is hoped that this will urge women students to exert their best efforts in learning religion and mastering what is beneficial for them in their scientific and practical lives.

 

These women scholars specialised in different branches of knowledge at different ages. The names of women Companions have not been included because they are numerous and well-known. Rather, I will mention women from among the Tabi‘is and their successors:

 

1. Asma’u Bint Asad Ibn Al-Furat

 

Her father was the Maghrib’s (North-West Africa) famous scholar and judge. She was her father’s only daughter and he used to teach her the noble Qur’an, Hadith and Fiqh. She used to attend her father’s assemblies of knowledge (Halqah) and contribute to debates. When her father was appointed as the army’s commander in order to conquer Sicily, he attained a great victory and besieged the city of Sousse, but was killed there in 213 AH. Asma’u married one of her father’s students whose name was Muhammad Ibn Abu Al-Jawad and who was the head of the Hanafi scholars in Maghrib. Asma’u died in 250 AH. To know more about her biography, please review Ad-Dibaj Al-Mazhab, by Ibn Farhun, page 305, and Faqihat Alimat, by Muhammad Khair, page 29.

 

2. The Sister of Imam Al-Muzani

 

She was the sister of the Shafi‘i scholar, Isma’il Al-Muzani, the companion of Ash-Shafi‘i, who died in 264 AH. His sister used to attend the Fiqh lectures of Ash-Shafi‘i. Some of the Shafi‘i scholars used to transmit her Fiqh opinions and her decisions regarding what she believed to be the most preponderant opinions. To know more about her biography, review Tabaqat Ash-Shafi‘iyyah, by Al-Asnawi, Volume 1, page 443.

 

3. Hafsah Bint Sirin

 

She was the sister of the noble Tabi‘i, Muhammad Ibn Sirin. She was trustworthy and knowledgeable in Fiqh, as well as in other branches of knowledge. She was a sincere worshipper and one of the most prominent Tabi’i women. She completed the memorisation of the Qur’an at the age of twelve (12), and lived for seventy (70) years. Her brother, Muhammad, used to ask her about what he did not have knowledge about in the Qur’an. Mahdi Ibn Maimun mentioned that she remained in her place of worship for thirty (30) years, and did not leave it except for siesta and answering the call of nature. She died after 100 AH. Her traditions are mentioned in different books of Hadith. To know more about her biography, review Tahzib Al-Kamal, by Al-Mizzi, Volume 35, page 151; and Siyar A’lam An-Nubala, by Az-Zahabi, Volume 4, page 507.

 

Respected brothers and sisters! below is a very nice story which will In Shaa Allah make you all aware about the importance of women’s education, especially young Muslim girls!

 

After finishing Salatul Isha’, a Muslim girl sat on her prayer mat to make Du’a. Once she finished making Du’a to her Lord, her mobile phone rang. She picked up saying: ‘Assalamu alaikum wa rahmatullahi wa barakatuhu’. The voice of a young man replied: ‘Wa alaikumus salam wa rahmatullah wa barakatuhu!’ Can I speak to (so and so) please? The Muslim girl said: ‘Sorry brother, you have dialed the wrong number’… Then she hung up. After few minutes, her mobile rang again. She picked it up, it was the young man who called her few minutes ago. He told her: ‘I called again to apologise for disturbing you! You seem to be a good girl! Can I know you better?’ The girl was shocked for few seconds but then she replied: ‘Brother… Fear Allah! you are supposed to be at the Mosque praying Salatul Isha’ but here you are going after girls to flirt with them at night! Here you are disobeying your Lord instead of obeying Him! Shame on you!!!’ After saying these words, she immediately hang up. A few days later, he called her again: ‘Assalamu alaikum wa rahmatullah wa barakatuhu sister, please don’t hang up! I want to apologise again and inform you that I went back to pray all my five (5) daily prayers at Mosque! All praises be to Allah and thank you for waking me up from my neglectfulness! Please, can I know the name of the one through whom Allah guided me? I really need someone like you in my life to strengthen my faith (Iman) and support me to stay on the right path! Please help me sister, may Allah reward you for that!’ She didn’t reply and started to think: ‘Should she accept to help him to stay on the right path? Should she accept that he will be in touch with her from time to time to help him strengthen his faith (Iman)?’ She heard a satanic voice whispering: ‘He is a good guy now! Why are you so worried about it?! Let him call you… you both have pure intention! He really needs you! If you refuse his suggestion, he will go astray and it will be your fault!!’ She was about to tell him her name but suddenly a little voice whispered: ‘Allah is watching you’… You see, it was her conscience and her education which woke her up from making a big mistake! ‘Sorry brother!’ she replied finally: ‘If you are sincere in your repentance then you will find people who are better than me to help you! Even I need someone who will help me to stay on the right path more than you! At Mosque, you will surely find many righteous brothers who would be good company, which will help you to get closer to Allah! Please, if you really fear your Lord now and afraid of His punishment, then do not call this number ever again! Assalamu alaikum wa rahmatullahi wa barakatuhu!’ Then she hang up and she went back to her prayer mat rising her hands to make the following Du’a:

 

“O Allah, Turner of the hearts, make my heart firm on your religion and save me from the evil of Fitnah, Ameen!”

 

Conclusively, the take away message in today’s sermon is that Islam promotes education, particularly girl’s education. Had it not been so, the world would not have witnessed the transformation of a society plunged in anarchy and hegemony into one enlightened with critical thinkers and scholars, all in the span of twenty-three years.

 

Dear brothers and sisters! I pray, may Allah accept our Ibadah (worship) and supplications, May He guide our leaders and provide us with a lasting peace, unity and progress in our beloved country Nigeria, ameen Ya Mujib!

 

All perfect 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, 11 Jumadal Akhirah, 1446 AH (December 13, 2024).

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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Opinion

Lamin Sani Kawaji: The Gallant Commander Behind Murtala Sule Garo

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Abubakar Shehu Kwaru

 

There is an adage that behind every successful leader stands a dependable ally—one who offers moral discipline, commitment, ability and an unwavering desire to make meaningful impact. Leadership is rarely a solo endeavour; it thrives on loyalty, sound counsel and shared vision.

 

It is widely acknowledged that a good leader is one who listens to the views, suggestions and constructive criticism of close associates on matters of socio-economic and political importance. In Kano’s political landscape, one of such tested and proven leaders is Murtala Sule Garo, who has served in various capacities and was presented by the All Progressives Congress (APC) as its deputy governorship candidate in the 2023 elections.

 

The political milestones recorded by Garo cannot be separated from the dedication, loyalty and strategic support of those around him. Prominent among these trusted allies is Honourable Lamin Sani Kawaji, the current Chairman of the APC Caucus in Nassarawa Local Government Area.

 

It would not be an exaggeration to describe Honourable Kawaji as one of the key commanders supporting their “grand commander” and youthful political leader, Honourable Garo. For nearly two decades, I have maintained a close and personal relationship with both men, observing firsthand their political evolution and shared journey.

 

In Honourable Kawaji, I have found an honest and principled leader—hardworking, disciplined, punctual and accountable. He is a man who matches words with action and exemplifies prudence and reliability in public service.

 

Born and raised in the ancient city of Kano over five decades ago, Kawaji has built an impressive record across various spheres of public life. Despite the inevitable challenges and bottlenecks that accompany political growth, he has remained steadfast—an attribute common to many successful individuals.

 

Popularly known as “Dan Sani” among admirers, he hails from the respected family of the renowned Islamic scholar, Sheikh Sani Zawiyya of Koki quarters in Kano Municipality. His upbringing laid the foundation for his discipline and commitment to community service.

 

Honourable Lamin Sani Kawaji was first elected Executive Chairman of Nassarawa Local Government Council in 2013 and was re-elected for a second term in 2016. During his tenure, he initiated policies and programmes that transformed the council, ensuring that residents benefitted from the dividends of democracy.

 

His administration prioritised improvements in education, healthcare service delivery, infrastructural development, youth and women empowerment, and the creation of a conducive atmosphere for commercial activities. Public service efficiency also received significant attention under his leadership.

 

Like his political ally and mentor, Honourable Garo, Kawaji also served as the Kano State Chairman of the Association of Local Governments of Nigeria (ALGON), further strengthening his credentials in grassroots governance.

 

Upon the expiration of his tenure as Executive Chairman, the then Governor of Kano State, Abdullahi Umar Ganduje, appointed him Special Adviser on Local Government and Chieftaincy Affairs. Following Garo’s nomination as the APC deputy governorship candidate alongside Nasiru Yusuf Gawuna in 2023, Kawaji was appointed Commissioner for Local Government and Chieftaincy Affairs to replace him in the ministry.

 

In that capacity, he performed beyond expectations, consolidating reforms and sustaining administrative efficiency.

 

Political observers will recall that Garo and Kawaji played significant roles in the APC’s 2019 electoral success, which secured a second term for Governor Ganduje and his deputy.

 

Today, Honourable Kawaji remains a grassroots politician committed to complementing governance efforts in Kano State, including developmental initiatives under the present administration of Abba Kabir Yusuf.

 

Indeed, the partnership between Honourable Lamin Sani Kawaji and Honourable Murtala Sule Garo demonstrates the enduring value of loyalty, teamwork and shared political vision. With faith, perseverance and strategic collaboration, their journey in public service continues to reflect the timeless maxim: one with God is always in the majority.

Abubakar Shehu Kwaru is a seasoned journalist who writes from Mandawari Quarters in Gwale Local Government Area of Kano State.

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Opinion

2027 begins in Kano: Abba Kabir Yusuf formally received into APC as Tinubu consolidates northern political stronghold

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Lamara Garba

 

From the moment Vice President Kashim Shettima touched down at Malam Aminu Kano International Airport, the ancient city shifted into a different rhythm. The roads leading from the airport were not merely crowded; they were alive. Traders, market women, civil servants, and artisans abandoned their stalls and workplaces for a glimpse of the visiting dignitaries. Young men climbed rooftops and signposts, while elderly men in flowing babbar riga stood shoulder to shoulder with restless students waving party flags.

 

The chants rolled like thunder along Airport Road, through Fagge quarters, down Murtala Mohammed Way, and into the arteries leading to the city’s historic heart. It was not the choreography of hired enthusiasm; it was organic, loud, and unmistakable.

 

By the time the convoy approached the iconic Sani Abacha Stadium, the streets had become a river of humanity. The stadium itself seemed too small to contain the emotion that poured into it. In that moment, one truth stood firm: this was no routine political reception. It was a public declaration of belonging — that Governor Abba Kabir Yusuf belongs to the people of Kano, and that the people, in turn, belong to him.

 

The formal reception of Governor Yusuf by the national leadership of the All Progressives Congress (APC) was described as a homecoming. Yet it felt deeper — almost philosophical. At its highest form, politics is about alignment: of interests, of vision, of destiny. On that day, Kano appeared to signal that its destiny must sit at the table where national decisions are shaped.

 

Representing President Bola Ahmed Tinubu, Vice President Shettima addressed the sea of supporters with deliberate clarity. Kano, he noted, is too strategic to stand at the margins of Nigeria’s future. His tone carried both political calculation and historical awareness. Kano has always been more than a state; it is a compass. When Kano moves, Nigeria feels it. When Kano speaks, the federation listens.

 

His remarks were not mere pleasantries. They underscored the significance of Governor Yusuf’s entry into the APC — not as a simple addition, but as the strengthening of a pillar. Kano’s economic vibrancy and political consciousness, he suggested, are integral to the broader national development agenda.

 

The Chairman of the Progressive Governors’ Forum, Hope Uzodinma, described Yusuf’s defection as a return home. In politics, the language of homecoming is potent; it softens rivalry and reframes past tensions as steps toward reunion. Uzodinma went further, calling Kano the “brain” of Nigerian politics — a metaphor that resonated deeply with the crowd. A brain directs, calculates, and interprets. By that logic, Kano’s alignment with the APC signals direction for the country.

 

Similarly, the party’s National Chairman, Nentawe Yilwatda, portrayed the moment as an infusion of fresh momentum. He spoke of progressive ideals and shared responsibility, emphasising that the governor’s entry would enrich rather than dilute the party’s character.

 

Standing like an elder statesman observing the unfolding of history, former National Chairman Abdullahi Umar Ganduje declared the party in Kano stronger and more united than ever. In Kano’s political theatre, unity is currency. His words suggested that previous fractures had been stitched into a single fabric.

 

Yet beyond the speeches was the quiet but powerful statement made by the crowd itself. No script can manufacture such enthusiasm. Thousands who lined the streets and filled the stadium were not merely witnessing a political transaction; they were affirming their governor. Their presence was a reminder that leadership, ultimately, is validated by followership.

 

Governor Yusuf balanced gratitude with principle. He pledged that his new political alignment would not compromise his pursuit of fairness and justice. Defections often invite suspicion, but he framed his decision as pragmatic rather than opportunistic — a strategic move to widen the channels through which Kano’s aspirations could be realised.

 

There was symbolism, too, in the earlier announcement of federal support for Kano’s recovery from recent challenges. The financial backing from the federal government and the governors’ forum was presented not merely as relief but as evidence of partnership. In politics, resources often follow relationships. By stepping into the APC fold, Kano was not simply changing party colours; it was strengthening its access to the levers of federal influence.

 

What unfolded at the stadium was layered. On the surface, it was a mega rally filled with music, banners, and applause. Beneath that surface, it was a recalibration of political equations ahead of 2027. Kano’s electoral weight can tilt national outcomes. Any party that secures Kano secures more than votes; it secures narrative dominance in the North.

 

Philosophically, the event underscored a timeless truth about power: it abhors isolation. In a federal system as complex as Nigeria’s, alignment between state and centre often determines the pace of development. The rally conveyed a shared understanding that Kano’s ambitions are best pursued in concert with the ruling party at the national level.

 

As the sun dipped over the ancient city and the crowds gradually dispersed, one could sense that something had shifted. Kano had spoken — not in whispers, but in waves. Whether history will judge the decision kindly remains to be seen. But on that Monday in February, the message was unmistakable: the political map of Kano had been redrawn, and the ink was still fresh.

 

Lamara Garba, a veteran journalist, writes from Kano.

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