Opinion
Friday Sermon: How Islam Supports And Encourages Girl-Child Education!
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).
Comrade Abbas Ibrahim
By all standards, the recent violent invasion of Kano’s bustling GSM Farm Centre Market by suspected political thugs is a dangerous development that must be condemned in the strongest possible terms. What transpired on Monday, April 27, 2026, was not merely an attack on traders and innocent citizens; it was an assault on public peace, economic prosperity, and the very foundations of democratic engagement.
Farm Centre is not just another market. It is one of the largest mobile phone and information technology hubs in Northern Nigeria, attracting traders, investors, and customers from across the country and neighbouring nations. Its vibrancy has made it a critical contributor to Kano’s economy and a symbol of the state’s commercial strength. Any attack on such a strategic economic centre is, by extension, an attack on Kano itself.
The scenes were deeply disturbing. Shops were looted, while vehicles and motorcycles were vandalised, and many innocent people sustained injuries. Traders—many of whom are still struggling to recover from previous devastating fire outbreaks—have once again been thrown into uncertainty, pain, and financial hardship.
Even more troubling is the fact that the Kano Passport Office is located within the vicinity. Such brazen violence near a sensitive federal facility raises serious security concerns and presents an unfortunate image of Kano to both local and international visitors.
Although the politician allegedly linked to the incident has denied involvement, the episode underscores a much larger and more troubling reality: the growing recklessness of political actors and their inability or unwillingness to restrain their supporters.
As the 2027 general elections approach, Kano cannot afford a return to the dark days when political contests were settled through violence, intimidation, and destruction. Democracy thrives on ideas, persuasion, and the ballot—not on thuggery, fear, and bloodshed.
Political leaders must understand that they bear both moral and legal responsibility for the actions of their followers. Silence in the face of violence is complicity, while ambiguity only emboldens criminal elements who exploit political rivalries for personal gain.
While the swift intervention of the police—including the deployment of teargas and the arrest of six suspects—helped restore order, the incident has once again exposed glaring limitations in the security architecture around Farm Centre. The police division is evidently overstretched and unable to respond effectively to large-scale disturbances in such a densely populated commercial area.
This is why the Kano State Government must immediately strengthen the operational capacity of the Kano State Vigilante Group and, more importantly, fully leverage the Kano Neighbourhood Safety Corps.
Established with an initial strength of 2,000 personnel drawn from all 44 local government areas, the Corps was specifically designed to complement conventional security agencies. The law establishing it wisely insulates it from partisan politics, ensuring professionalism, neutrality, and community trust. Under the capable leadership of retired Lieutenant Colonel Aminu Abdulmalik, the Corps possesses the discipline, structure, and local intelligence needed to provide rapid response and preventive security.
The time has come for its strategic deployment to critical economic hubs such as Farm Centre.
Recommendations for Immediate Action
First, all political parties and aspirants must publicly commit to peaceful conduct and take responsibility for the actions of their supporters.
Second, law enforcement agencies must thoroughly investigate the incident and prosecute all those found culpable, regardless of political affiliation.
Third, security presence at Farm Centre should be significantly enhanced through a joint task force comprising the Police, Civil Defence, and the Kano Neighbourhood Safety Corps.
Fourth, the Kano State Government should establish a permanent rapid-response security unit dedicated to protecting major commercial centres.
Fifth, political leaders must invest in civic education, teaching their supporters that elections are contests of ideas, not battles for survival.
Finally, traditional rulers, religious leaders, civil society organisations, and the media must intensify advocacy against political violence and promote a culture of tolerance.
A Test for Kano
Kano stands at a critical crossroads. The state can either allow desperate politicians and criminal elements to drag it backwards or rise above violence and preserve its proud reputation as the commercial heartbeat of Northern Nigeria.
The attack on Farm Centre must serve as a wake-up call. Political ambition must never be allowed to supersede public safety. The livelihoods of hardworking citizens must never become collateral damage in the pursuit of power.
Kano deserves better. Its traders deserve protection. Its democracy deserves maturity.
The journey to 2027 must begin with a firm and collective rejection of political violence in all its forms. Anything less would be a betrayal of the people.
Comrade Abbas Ibrahim writes from Kano and can be reached at abbasibrahim664@gmail.com
Jamilu Uba Adamu
Last week, while writing a tribute to the late Alhaji Ibrahim Galadima, one question kept haunting me: who will fill his shoes?
Kano, with its long tradition of producing great men across every sector—from business and politics to academia and sports—has never failed to replace its icons.
In sports administration, Kano’s roots run deep. At independence, the Premier of the Northern Region, Sardauna of Sokoto, Sir Ahmadu Bello, appointed the late Alhaji Muhammadu Danwawu of Kano as the Northern Region’s sports administrator. Decades later, in 1991, the state produced the Chairman of the Nigeria Football Association, Alhaji Yusuf Garba Ali.
That tradition was sustained by the immense contributions of stalwarts like the late Alhaji Isiyaku Muhammed, the late Alhaji Usman Nagado, and the late Alhaji Abdullahi Abba Yola—men who served the game with distinction and left footprints in administration, mentorship, and institutional growth. Alongside them were other excellent administrators such as Alhaji Tukur Babangida, Alhaji Ibrahim Abba, Dr. Sharif Rabiu Inuwa Ahlan, Bashir Ahmad Maizare, among others.
Now, with the passing of Alhaji Ibrahim Galadima, a pressing question emerges: *who will fill his shoes?*
Galadima was not just an administrator; he was an institution. As a former NFA Chairman, he brought credibility, order, and dignity to Nigerian football during turbulent times. His shoes are large—not merely because of the offices he held, but because of the integrity, courage, and vision with which he led.
Yet, if history is any guide, Kano’s well of leadership has never run dry. From Alhaji Danwawu at independence, to the era of Isiyaku Muhammed and Usman Nagado, through Yusuf Ali in 1991, and down to Galadima in the 2000s, the state has consistently raised men of character to step into moments of transition. The challenge before us is not whether Kano can produce another Galadima, but whether we can create the environment that allows such leaders to emerge and thrive.
The vacuum is real. The legacy is intact. The question remains: who among the next generation will rise to it?
Adamu writes from Kano and can be reached via jameelubaadamu@yahoo.com
Opinion
A Baby in 1956, A Granny in 2026; An Idol in 2096: Abdalla Uba Adamu’s Yesterday is Tomorrow
Prof. Aliyu Barau
Professor Abdalla was barely 11 years old when the 1967 science fiction film, Tomorrow is Yesterday, written by D.C. Fontana, was released. The film explores the possibility of traveling back and forth in time. I chose this caption with the understanding that science has shaped Abdalla’s trajectory in academia. Even as a child, he vigorously pursued science. He would ride his bicycle to the commercial side of Kano to buy books from the Kano-based missionary bookstore—the Challenge Bookshop—whose worn-out structure I once knew along Niger Street.
What exactly happened in 1956, and what connections does he have with that year? This is interesting because some events of 1956 may have shaped Abdalla into who he is today. For instance, anyone close to him knows of his fascination with the Kingdom of Morocco, which gained independence in 1956, just as Sudan did. I am not certain whether the Professor has any strong connection with Sudan; however, I would not be surprised, given his work in neo-Ajamisation scholarship. If you know his passion for popular culture, then you should also know that 1956 marked the rise of Elvis Presley. He made his debut on The Ed Sullivan Show and topped music charts, fueling the rock-and-roll era. If you wonder why Abdalla has ventured deeply into the worlds of media and communication, consider that the world’s first transatlantic telephone cable was commissioned in 1956. And if you admire the way Professor Abdalla writes and speaks English with a Midlands sharpness, you should recall that Queen Elizabeth II visited Kano in 1956. These moments symbolically map his journey through time since his birth in 1956.
Professor Abdalla is already something of a scholarly “grand old figure,” as even the students of his students became professors a few years ago. I often find it difficult to call him merely a professor; he is more of a mallam in the true sense of the word in Hausaland, and even more a mwalimu in the truest sense of Swahililand.
Like him or hate him, Abdalla Uba Adamu remains one of the most genuinely apolitical intellectual vanguards Kano has ever produced. Whether you acknowledge it or not, no position has ever—and will ever—distract him from true scholarship. Agree or disagree, nothing can rob him of his golden joviality. You may tower over him physically, but he will dwarf you intellectually. What is striking about Abdalla’s scholarship is its velocity—like a supersonic missile traveling at Mach 15 (a hypersonic speed roughly equivalent to 18,500 km/h, or 11,500 mph). I have yet to see any of his students come close to matching his intellectual range, even as age and retirement approach him. Allah ya kara lafiya. Truly, in Abdalla, we have a rare scholar.
Personally, I say with confidence that I share a genuine and natural relationship with Professor Abdalla Uba Adamu. With all humility, I can say that this rare scholar holds me in high regard. Whenever I call him and he misses the call, he always returns it, and I leave the conversation uplifted by his humour. Za mu sha hira. I know the people in his good and bad books. Throughout Bayero University Kano, I doubt there is anyone who has taken as deep an interest in my academic progress as Abdalla. I can proudly say I am among the few he trusted to co-author a journal article, even though we come from different disciplines but share common interests. He constantly tracks my progress, often calling to congratulate me: “I have seen your paper on ResearchGate or Google Scholar. I am happy. Please keep working.” Many people do not know how humble and philanthropic Professor Abdalla is, but Allah knows. May Allah reward his hidden deeds and guide him to Jannah. One example is his remarkable act of building a house for a homeless blind man.
In 2006, Professor Abdalla served as the team lead for Celebrating Arts in Northern Nigeria, a project by the British Council and the Prince’s School of Traditional Arts, London. The project culminated in a visit by His Majesty King Charles III, then the HRH Prince of Wales. Abdalla ensured that Nasiru Wada Khalil and I participated fully in the activities, giving us the opportunity to benefit. He stepped aside to create space for us. When the Prince arrived and engaged with us at the British Council, I seized the opportunity to present him with a copy of my book, Environment and Sustainable Development in the Qur’an (with the approval of the British High Commission). I still remember Abdalla telling me, “Kayi daidai; nima da ina da shi, wallahi da na ba shi.” Just imagine—such humility.
At his retirement, social media was filled with tributes celebrating this rare scholar. I am optimistic that by 2096, long after both Abdalla and I are gone, the Hausa world will be idolising and drawing inspiration from his erudition and service to humanity. Even in death, his scholarship will continue to shape the future. One final lesson I have learned from him is that one should be in the university not for money or political positioning. This is a principle he firmly believes in—and one I also uphold.
Abdalla na Allah. Allah ya sa mu cika da imani. Abdalla conquers yesterday and tomorrow.
Prof. Aliyu Barau teaches at
Bayero University, Kano.
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