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).
Yunusa Hamza (Tafidan Farin Dutse)
At sixty-three, Governor Umar Namadi stands not merely as a public office holder, but as a compelling symbol of purposeful leadership, moral clarity, and people-centred governance. His life journey, rooted in discipline, shaped by service, and guided by integrity, offers both inspiration and instruction in an era where leadership is often tested by complexity and competing expectations, especially in a diverse state like Jigawa.
Governor Umar Namadi’s formative years were defined by resilience, humility, modesty, and a deep appreciation for community values. His professional ascent, particularly in the financial and administrative sectors, was marked by diligence and an unwavering commitment to transparency. As a Fellow Chartered Accountant (FCA), he cultivated a reputation for prudence and accountability—traits that later became the cornerstone of his public service ethos.
Governor Umar Namadi’s transition into politics was not driven by ambition alone, but by a sense of duty to contribute meaningfully to societal progress. Rising through the ranks, he served with distinction in both the private and public sectors. Notably, as Commissioner of Finance and later as Deputy Governor, he demonstrated loyalty, competence, and a collaborative spirit. These qualities prepared him for the greater responsibility he now bears as the Executive Governor of Jigawa State.
Governor Namadi’s leadership exemplifies inclusivity in both vision and execution. He governs with deliberate openness, ensuring that policies reflect the needs and aspirations of diverse communities—urban and rural, young and old, privileged and underserved. His administration has consistently emphasised participatory governance, recognising that sustainable development is anchored in collective ownership.
Equally defining is his honesty—an attribute that has earned him public trust and institutional credibility. In a political climate often clouded by scepticism, Governor Umar Namadi’s integrity stands out as a refreshing constant. He leads not with rhetoric, but with results; not with grandstanding, but with grounded action. His financial discipline and transparent governance have fostered confidence among citizens and stakeholders alike.
Above all, Governor Umar Namadi embodies a clear sense of purpose. His developmental agenda is not episodic but strategic, focused on long-term impact rather than short-term applause. From strengthening education and healthcare systems to advancing agricultural productivity and infrastructural growth, his policies reflect a coherent vision for a prosperous and self-reliant Jigawa State.
At 63, the life of Governor Umar Namadi is a testament to the power of consistency, character, and conviction. He reminds us that leadership is not merely about occupying office, but about uplifting lives, building institutions, and leaving behind a legacy of hope. Indeed, it is worth noting that “sixty-three teaches that strength is not loud—it is steady.”
In celebrating Governor Umar Namadi at this time, we celebrate more than a birthday; we celebrate a life devoted to service—a leader defined by inclusivity, honesty, and unwavering commitment to purpose.
Finally, as he marks his 63rd birthday, it is not merely a milestone of age, but a celebration of significance—a testament to a life that has gathered meaning, shaped others, and will, Insha Allah, continue to inspire. As the saying goes, “Sixty-three is not the sunset of life; rather, it is the golden hour where everything glows with purpose.”
This piece was written by Yunusa Hamza (Tafidan Farin Dutse) of Gwaram Local Government Area, Jigawa State. He can be reached via [yunusafarindutse@gmail.com](mailto:yunusafarindutse@gmail.com) or +234 803 444 5493.
Opinion
Bauchi: A paradise for immunity seekers? How allegedly corrupt politicians are eyeing government house
Haroon Mustapha
For the attention of His Excellency, Asiwaju Bola Ahmed Tinubu, GCFR, President and Commander-in-Chief of the Armed Forces of the Federal Republic of Nigeria
If two-term presidential politics is a game of two halves, then the first term is when a president sets direction, lays foundations, and begins to redirect the country toward a brighter future. The second term is when those gains are consolidated, the larger vision is executed, and a lasting legacy is secured. The ‘BAT’ years are positioned to become a defining period that repositions Nigeria regionally and internationally—no longer the tired story of a nation defined only by potential, but a 21st-century success story that converts potential into tangible national benefits.
That is precisely why Bauchi, like every other state in the federation, must not be allowed to become a paradise for immunity seekers. Past executive failures must not be recycled. Allegations of criminality must not be politically laundered. Questions over allegedly siphoned NNPC funds, claims of procurement abuse, and allegations touching on banditry or terrorism financing must not be brushed aside while Bauchi misses a genuine opportunity to reposition itself as a hub for tourism, agricultural investment, and strategic solid mineral development under your leadership.
Few tactics in politics are as cynical as the rush for constitutional immunity. Under Section 308 of the 1999 Constitution (as amended), governors are protected from civil and criminal proceedings while in office. For some Bauchi politicians, the timing of their ambitions raises serious concerns. With lingering allegations from their time in public service, the governorship can appear less like a platform for service and more like a constitutional shield.
Reports in the public domain suggest that individuals investigated or charged by the EFCC or ICPC are repositioning themselves as leaders seeking the people’s mandate—not necessarily to serve, but, critics argue, to evade accountability. Regardless of how such actors reframe their narratives, the public record cannot simply be ignored. This trend risks turning Bauchi into a haven for immunity seekers, weakening public trust, undermining governance, and damaging the reform legacy your administration seeks to build.
A prominent example is the current governor, Senator Bala Abdulkadir Mohammed. Before his election in 2019, the former Minister of the Federal Capital Territory faced EFCC scrutiny. The anti-graft agency stated that he “was standing trial for money laundering at the time he won the election as governor of Bauchi State. Only the constitutional immunity from prosecution has put that case in abeyance.”
More recently, his administration has faced fresh scrutiny involving aides charged with money laundering and terrorism financing, with his name reportedly appearing in court filings. Governor Mohammed has dismissed these developments as political persecution. Critics, however, argue that his 2019 governorship bid may have been partly influenced by the protections of constitutional immunity. Whether one accepts the EFCC’s position or the governor’s defence, the optics remain troubling.
Reports also indicate that sections of Bauchi’s political elite are positioning Dr Bala Maijama’a Wunti as Governor Mohammed’s preferred successor ahead of the 2027 elections. This raises an important question: is this confidence, or a reflection of a political class that believes public memory is short?
Dr Wunti, a career public servant, served in the Nigerian National Petroleum Company Limited (NNPC), rising through several senior roles, including Group General Manager of the National Petroleum Investment Management Services (NAPIMS). However, public records also contain allegations relating to his tenure, including claims of contract inflation and procurement irregularities.
While these allegations have not resulted in any conviction and have been dismissed by his supporters as baseless, their persistence in public discourse raises concerns. As he emerges as a potential governorship candidate, critics see a familiar pattern: individuals under scrutiny seeking offices that confer constitutional immunity.
Mr President, your administration has projected itself as reform-driven and committed to difficult but necessary decisions. The removal of fuel subsidy, exchange rate reforms, and fiscal restructuring are widely cited as evidence of that commitment. This is why the company your administration keeps is equally important.
The people of Bauchi are weary of unrealised potential—youth unemployment, weak healthcare systems, and underdeveloped economic sectors. The state holds vast opportunities in agriculture, tourism, and mineral resources, but these cannot be realised if leadership is driven by self-preservation rather than public service.
Your reform agenda is built on credibility. Associating with individuals facing serious allegations risks undermining that credibility. Public perception matters, both locally and globally. If Bauchi’s political succession becomes associated with unresolved allegations and political manoeuvring, it could reinforce concerns about accountability within the system.
Your legacy will not be judged solely by economic indicators but also by the standards you uphold and the precedents you set. Any perception that political offices are being used as shields against accountability risks weakening the broader narrative of reform and national renewal.
Bauchi’s political elite must decide whether protecting individuals facing serious allegations serves the people or perpetuates a cycle of impunity.
Mr President, you have demonstrated economic courage. You now face a test of political consistency. A lasting legacy requires reform without selective tolerance for corruption. Allowing Bauchi to become a refuge for immunity seekers would not only undermine the state’s future but also cast a shadow on the broader reform agenda.
The 2027 elections will test whether substance prevails over political expediency. Nigerians deserve leadership rooted in accountability, integrity, and genuine service.
We remain guided by your leadership, Mr President.
Mustapha writes from Bakin Kura Street, Bauchi.
Isyaku Ibrahim
A proverb says that nobody lives forever, and this is true, as everyone has an appointed time. This was the reality on April 4, 2010, when the unarguable leader of progressive and radical politics, the outspoken Alhaji Mohammed Abubakar Rimi, answered the divine call while returning home after attending the coronation of the Emir of Dass in Bauchi State.
Many shed tears as an icon passed on, creating a huge vacuum in the political history of the country. Alhaji Mohammed Abubakar Rimi was a man whose name transcended national boundaries due to his numerous admirable qualities.
Among the attributes that made the late consummate politician stand out were his eloquence, truthfulness, receptiveness, incorruptibility, courage, fearlessness, humour, people-centred approach, and, above all, his sense of justice and kindness. These were only a few of the countless traits that endeared him to people far beyond Kano and Nigeria.
If one recalls, the late political maestro, who could have contested for the Senate before Engineer Salihi Iliyasu was disqualified, was once invited to address a colloquium organised by the campaign team of former U.S. President George W. Bush—an honour accorded to only a few Africans.
Alhaji Mohammed Abubakar Rimi was, in many ways, a thorn in the flesh of Nigeria’s political establishment due to his steadfastness, sincerity, and firm opposition to draconian policies by both military and civilian administrations that inflicted hardship on ordinary citizens.
This was evident during his leadership of the old Kano State, where he made significant strides in infrastructural development and people-oriented policies within less than four years in office. His tenure stood out, even as he later left the party that brought him to power to pursue a second term under another platform.
It is on record that many of his successors could not match his achievements. Regrettably, several of his projects remain incomplete, while others have been abandoned.
Rimi was widely regarded as one of the most performing governors in the history of the old Kano State, alongside the late Police Commissioner, Alhaji Audu Bako.
Notably, he assembled a government dominated by young, educated individuals, including members of rival political parties. His cabinet featured figures such as Alhaji Abdulhamid Hassan (NPN) in Education, Shehu Shanono (UPN) in Local Government, and Ahmed Hassan Sani (GNPP), now the Emir of Gumel in Jigawa State, who handled Internal Affairs, Information, Youths, Sports, and Culture. Most of them were under the age of 40—an unprecedented move in Kano’s political history.
As admirers of the firebrand politician mark 16 years since the passing of the man fondly called *Limamin Canji* and *Rimi Adon Gari*, it is not an exaggeration to say that the vacuum he left behind remains difficult to fill, particularly in terms of ideology and leadership style.
We pray that Almighty God, in His infinite mercy, forgives his shortcomings and grants him eternal rest in paradise.
Isyaku Ibrahim is Director of Public Enlightenment in the Kano State Civil Service.
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