Opinion
Friday Sermon: Don’t underestimate the power of Du’a in Ramadan!
Imam Murtadha Gusau
In the Name of Allah, the Most Beneficent, the Most Merciful
All praise is due to Allah, the Lord of all creation, may Allah extol the mention of our noble Prophet Muhammad in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly and sincerely until the establishment of the Hour.
Dear brothers and sisters! A mankind’s certainty of their inability, and constantly manifesting their utmost need of Allah, is the most perfect state for their Lord to see them. And one draws nearer to their Lord by realising the purpose for which Allah created the creation. And the more that one feels that state and magnifies their manifestation of it, their servitude to Allah increases, and their status with their Creator is elevated. Imam Ibn Al-Qayyim, may Allah have mercy on him, said:
“Whoever Allah wants good for, He will open for him the door of humility and neediness of Allah Almighty, of continually seeking refuge in Allah Almighty, of feeling one’s utmost need for Allah, of seeing his own faults, weakness, ignorance, and transgression, and witnessing the favour of his Lord, His benevolence, mercy, generosity, kindness, self-sufficiency, and perfection.
And indeed, supplication (Du’a) is the greatest act of worship in which this state is manifested, so it is the most honourable matter to Allah. The Messenger of Allah (Peace be upon him) said:
“Nothing is more honourable to Allah than supplication (Du’a).” [Tirmidhi]
It is the characteristic of servitude to Allah, and the sense of submission to Allah, which carries within it the meaning of praising, glorifying, exalting and asking Allah. Allah Almighty said:
“And your Lord says, “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell [rendered] contemptible.” [Qur’an, 40:60]
This Qur’anic verse includes the supplication of worship and the supplication of asking. As for the supplication of worship, it is every act of worship that Allah has commanded, whether obligatory or recommended. So if a Muslim performs it, it is as if they are beseeching Allah the Almighty – to reward them for it, honour them with His bliss, protect them from his torment, and through it, to rectify their religious and worldly affairs.
And as for the supplication of asking, it is directly requesting Allah to fulfill one’s needs of this world and the hereafter. Both types of supplication, the supplication of worship and the supplication of asking, are solely the right of Allah alone, and if directed to other than Him, becomes associating partners with Allah the Exalted. Allah Almighty said:
“And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.” [Qur’an, 46:5]
And Allah Almighty said:
“And whoever invokes besides Allah another deity for which he has no proof – then his account is only with his Lord. Indeed, the disbelievers will not succeed.” [Qur’an, 23:117]
Indeed, nothing has ever knocked on the gates of heaven like supplication (Du’a). Because through it, is validating the connection with the Creator – may He be glorified – and placing ones affairs before Him, and calling upon Him with whatever the soul carries of its worries, distresses, fears, dreads, hopes and desires. Supplication is the acknowledgment of servitude to Allah alone, and that Allah Almighty takes and gives, heals and afflicts, overlooks missteps and pardons sins.
In the agreed-upon Hadith, the Prophet (Peace be upon him) narrated from his Lord:
“A servant committed a sin and said: “O Allah, forgive me my sin.” Allah – blessed and exalted – said: “My servant has committed a sin and has known that he has a Lord who forgives sins and takes them to account. Then he sinned again and said: ‘O my Lord, forgive me my sin.’ Allah – blessed and exalted – said: ‘My servant has committed a sin and has known that he has a Lord who forgives sins and takes them to account.’ Then he sinned again and said: ‘O my Lord, forgive me my sin.’ Allah – blessed and exalted – said: ‘My servant has committed a sin and has known that he has a Lord who forgives sins and takes them to account. So, I have forgiven you, so let him do what he wills.” [Bukhari and Muslim]
And Allah saying, “So let him do what he wills” is meant to convey grace and favour; because whenever such a person commits a sin, they repent from it. It is not intended to encourage the sin or to permit it.
And when Allah – Glorified be He – wants good for a person, He inspires them to supplicate and seek His help, and makes their supplication and seeking help a reason for the good that He decrees for them. As Umar Bin Al-Khattab, may Allah be pleased with him, said:
“I am not concerned about the response to my supplication, but rather my concern is about the supplication itself. When I am inspired to supplicate, then the response accompanies it.”
So, one should not deem anything too significant to ask Allah for in supplication, for whatever is considered much by people is little in the dominion of Allah, and whatever is seen as difficult by people is easy for Allah. And the Prophet (Peace be upon him) said:
“Allah’s hand is full, not diminished by the continuous spending, day and night.” [Bukhari and Muslim]
So, recognise your desperate need for Allah. For Allah – Exalted and Majestic – descends every night to the lowest heaven during the last third of the night, in a manner befitting His majesty, and says:
“Who is calling upon Me, that I may respond to him? Who is asking Me, that I may give to him? Who is asking My forgiveness, that I may forgive him?” [Bukhari and Muslim]
Matrif Bin Abdullah said:
“I thought about the essence of goodness, but goodness is plentiful, fasting and prayer. And it is in the hands of Allah the Exalted and you cannot get what is in Allah’s hands except by asking Him, so that He gives you. Therefore, the essence of goodness is supplication (Du’a).”
And Shaikhul-Islam Ibn Taimiyyah, may Allah have mercy on him, said:
“I contemplated the most beneficial of supplications, and it is asking Allah for help to do what pleases Him. Then I saw it in Surah Al-Fatiha:
“It is You we worship and You we ask for help.” [Quran, 1:5]
And he also noted:
“There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.”
It contains an acknowledgment of one’s true state, and that no one can absolve themselves from this description, especially while calling upon Allah Almighty. For indeed, the sincere hearts and righteous supplications are the troops that cannot be defeated. Allah Almighty said:
“Call upon your Lord in humility and privately; indeed, He does not like transgressors. And do not cause corruption in the earth after its reformation and call upon Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.” [Qur’an, 7:55-56]
Respected brothers and sisters! Indeed, persistence in supplication (Du’a) is a manifestation of contentment with Allah as Lord, and it does not contradict being content with His decree. For He, Glorified be He, loves to be asked persistently just as He loves contentment with His decree. Among what aids in reaching the lofty level of persistence in asking Allah is the supplicant’s realisation of the great realities of servitude encompassed by the honour of persistence in asking Allah. For in persistence is displaying one’s utter need of Allah, singling out Allah alone for answering, submitting to Allah’s command, having good expectations of Allah, and awaiting Allah’s bestowal and relief.
And from the greatest matters that motivate a supplicant to persistently ask Allah is consciousness of the ultimate aim and purpose of supplication, which some scholars have described by saying: A person hastens (in expecting their supplication to be answered) only when their purpose from supplicating is to obtain what they asked for, and if they do not attain what they desire, supplication becomes burdensome for them. A person’s purpose for supplicating should be the act of supplicating to Allah, asking Allah, and always showing one’s need for Him, and one should not depart from the characteristic of servitude, obedience to Allah’s command and prohibitions, and submission to his Lord – the Exalted – in humility and submissiveness. Indeed, Allah – the Exalted – loves insistence and persistence in supplication.’ And, ‘Let not the delay in receiving a response, while being persistent in supplicating, lead you to despair, for He guarantees to answer you in what He chooses for you, not what you choose for yourself, and at the time He wills, not the time that you will. For calling upon Allah, showing one’s neediness and humility to Allah are in themselves sufficient. For sometimes a person is not answered due to their elevated status with Allah.
And establishing a daily regimen for supplication is among what achieves insistence and persistence in asking Allah, as was practiced by the righteous predecessors. Urwah Bin Zubair, may Allah have mercy on him, used to persist on his daily portion of supplication just as he persisted on his daily portion of the Qur’an. And if a person is honoured with the sincerity of insistence and persistence in asking Allah, then they taste the sweetness of supplication, enjoy calling upon their Lord, and waiting for bestowal and relief, whose sweetness surpasses all sweetness.
Dear brothers and sisters! Ramadan is a month of profound spirituality and self-improvement.
As we entered Ramadan, picture yourself not just refraining from food and drink, but elevating your soul. Imagine the person you want to become by the end of this noble month—more patient, more generous, and closer to Allah. Envision competing with your past self for Allah’s forgivenes and mercy, as promised in the Qur’an.
Begin with your obligations (Fard). Visualise yourself fasting with complete patience and mindfulness, praying on time, embodying the virtues that Allah cherishes most. Consider the actions that make you beloved to Allah—the preferred Sunan. Pace yourself so that your worship and dedication grow stronger, especially in the last ten nights, in anticipation of Lailatul Qadr.
Visualise waking up for Suhur, feeling the day’s first act of worship. See yourself gently waking your family, sharing in this spiritual meal. Picture the moment of Iftar, your heart full of gratitude as you break your fast and make Du’a (supplication). Plan to give charity every day, remembering that charity isn’t just monetary—it’s every act of kindness.
Imagine yourself sitting peacefully after Fajr and Asr, engaging in Azkar, feeling tranquility wash over you. Visualise making Du’a after each Azan, reaffirming your connection to Allah. Recite Ayatul-Kursi after each prayer, feeling its protective power.
Resolve to abstain from backbiting, harbouring grudges, or stressing over life’s trials. The Companions of the Prophet (Peace be upon him) faced life’s challenges with grace and faith, and so can you.
Allah Almighty assures us that striving in His path is for our own benefit and leads to divine guidance. Envision yourself striving for excellence, becoming a Muhsin—a doer of good.
Each morning during Ramadan, take time to visualise your goals. Write them down and remind yourself of them. See yourself achieving these goals with ease and sincerity, and feel the pleasure of Allah as you strive in His path.
When Eid arrives, celebrate not just the end of fasting, but the personal growth and achievements you’ve made. Let this joyous day be a reflection of your hard work and dedication.
Visualise yourself after Ramadan, carrying forward the good habits you’ve developed. Reflect on how these new habits will continue to shape your life in this world.
Finally, picture the ultimate reward in the Hereafter for the believers as described in the Qur’an—a promise of eternal paradise and divine pleasure, the greatest achievement of all.
Let this Ramadan be a transformative journey. By visualising and setting goals for each act of worship, we can fully prepare for the sacred month. Strive not only in fasting but in embodying patience, generosity, and faith. This Ramadan, let’s transform our hearts and actions, inching closer to the ideal version of ourselves we envision.
I ask Allah to bless you with BARAKAH this Ramadan and beyond – Ameen!
I ask Allah Almighty to make us among those who realise the servitude to Him alone and taste the sweetness of supplicating Him. Indeed Allah is All Hearing, Answering.
I conclude with this and send prayers of blessings and peace upon our beloved Prophet as our Lord commanded:
“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” [Qur’an, 33:56]
Ya Allah, guide us with those whom You have guided, grant us well-being among those You have granted well-being, be an ally to us along with those whom You are an ally to, and bless what You have bestowed upon us, and save us from the evil of what You have decreed. For verily You decree and none can decree over You. He whom You support can never be humiliated. Glory is to You, our Lord, You are Blessed and Exalted.
Ya Allah, we ask You for all that is good, in this world and in the Hereafter, what we know and what we do not know.
Ya Allah, we seek refuge with You from all evil, in this world and in the Hereafter, what we know and what we do not know.
Ya Allah, we ask You for the good that Your servant and Prophet has asked You for, and we seek refuge with You from the evil from which Your servant and Prophet sought refuge.
Ya Allah, we ask You for Paradise and for that which brings one closer to it, in word and deed, and we seek refuge in You from Hell and from that which brings one closer to it, in word and deed. And we ask You to make every decree that You decree concerning us good.
Dear servants of Allah! Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.
Remember Allah, the Great – He will remember you. Thank Him for His favours – He will increase you therein. And seek forgiveness from Him – He will forgive you. And be conscious of Him – He will provide you a way out of difficult matters. And, establish the prayer.
And all praise is due to Allah, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, 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, 05 Ramadan, 1445 AH (March 15, 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.
Cameroon telecom regulator visits NCC for benchmarking exercise
Dangote Refinery maintains ex-depot price of PMS
Tinubu congratulates Garo on appointment as Kano deputy governor
Ganduje acknowledges Sanusi II as Emir of Kano, 6 years after dethroning him
Gov. Yusuf to swear in Murtala Garo as Kano deputy governor Tuesday
Kano SUBEB disowns fake teachers’ recruitment results
Sarkin Fulanin Jaidinawa Abubakar Gwadabe Buhari dies, funeral set for Wednesday
Kano Judicial Commission sanctions Shariah Court Judges, other staff over misconduct
Tinubu nominates Kano’s Rabiu Umar as new NMDPRA chief
