Connect with us

Opinion

Did Prophet Muhammad (SAW) Permit 100% Interest Rate? A Rejoinder

Published

6 years ago

on

Bello Sani Yahuza,The writer on Interest

 

By Bello Sani Yahuza

 

“He who talks on a matter out of his profession comes with surprises” – Ibn Hajar (d. 852AH/1449CE) It has never been an issue for a person to have a keen interest in any field of study. But it is an outlandish the way things are going and the way people quickly assume expertise on a subject matter that are not familiar with.

 

They instead, come up with a lot of chaos, contradictions and confusion. So, I came across an article, written by one personality called Ali Abubakar Sadiq, a journalist by profession who claims deep knowledge of the Principles of Islamic Jurisprudence where he delves into a delicate and intricate issue of Riba (interest).

Read also: NLC condemns Fuel Price increase, urges FGN to revert to old price

Sadiq alleges that the Prophet Muhammad SAW has permitted a 100% interest rate. So, instead of a solution, he brings more confusion to rather known and well define the concept of Riba in the classical juristic theories and its application in the modern banking system.

 

But, beyond this, the writer creates a world of surprises. In fact, if there is an 8th wonder of the world, I am sure his writing could be the one. I, therefore, write these lines, in order to at least address some of these surprising confusions.

 

I intend to address some technical questions regarding the subject matter. For instance, is it really the Prophet (PBUH) permitted interest? what really interest is? What and what constitutes interest (al-had)? What is the Dhabid of understanding interest? What is the effective cause of and what is the wisdom/Maqasid of prohibiting interest?

 

In sha Allah, I will address these questions along the following surprises itemized based on their importance to the subject matter:

 

  1. The Prophet SAW Accepted Interest: Beyond just surprise, it is rather dangerous to claim that the Prophet (SAW) accepted interest. It can even be sacrilegious. I never read or heard a modernist or an orientalist proclaiming that the Prophet himself accepted and transacted in interest. Had this happen, that could be contradictory, I mean how can Prophet Muhammad SAW prohibits something and practiced it. The legal maxim upholds that, “Prohibition of an issue is by default an enjoinment of its opposite”.
  2. This terminology by jurists fits this context well. Besides, the condemnation of interest in the Qur’anic verses are explicitly clear that, Allah even declare war against devourer of interest (Qur’an 2:179). In another verse He says that the devourers of interest will raise in the day of resurrection in a condition of those beaten by Satan leading him to madness (2:275). Another point is how does the writer reconcile his claim with the verse that says, …and Allah has permitted trade and forbidden interest (riba) “الراب وحرم البيع هللا وأحل .” Qur’an as a legal document and a book of guidance, has unique, distinct, and miraculous style. It is full of laws and principles with a well-defined science of interpretation, in addition to commentaries and exegeses. One cannot interpret it relying upon his weak understanding of the language. Besides, English Qur’anic translated versions like Yusuf Ali and others are not enough to make a person understands the deeper meanings of its verses with their implications. Just as one cannot interpret the constitution of the Federal Republic of Nigeria even if he is what William Shakespeare is to English literature. Only an established court of law can do that.
  3. The only Interest/Riba Prohibited is above 100% Another surprise by the writer is his claim that interest which is not more than 100% is permitted by the Noble Qur’an. The writer builds his novice interpretation of Allah’s saying: “O believers, take not doubled and redoubled interest, and fear Allah so that you may prosper.” (Qur’an 3:130). With this weak, unprecedented interpretation, the writer further exposes his unfamiliarity of what he claims to know. Going by number, how would Qur’an permit 100% interest and forbids something above it? And by volume, does one cup of wine has any difference to two cups, or does stealing ₦100 has any difference to ₦200.
  4. It does not make sense, and that is ridiculous! Simply, the verse prohibited double interest which is 100% and redouble which is more than 100%. Going by the writer’s assertion, how and where does the writer get the permission of 100%? I mean, where does that state in the verse? 3. Riba, Profit, and Gift (Ihsan) Another point the writer seems to lack knowledge of is these three concepts. All of riba, profit, and gift (Ihsan) can come as an increase in repayment, his confusion in understanding the subject matter led him to falsely assume they are the same and equal, and so he messed up with them in his writing. Citing Jabir bin ‘Abdullah’s narration in Sahih al-Bukhari, Vol. 3, No. 579, in which the Prophet repaid him the debt he owed him with an extra amount as evidence for interest.
  5. This is clear misunderstanding of the case. This is not interest, had the writer, instead of assuming knowledge, referred himself to the scholars’ interpretation of the hadith, he would have understood it. The Qur’an says: “But if they had referred it back to the Messenger or to those of authority among them, then the ones who can draw correct conclusions from it would have known about it” (Qur’an 4:83). So, interest is clearly prohibited whereas, the other two are allowed. More so, debt on its own is not, and will never be a mechanism for profit-making in Islam. The trajectories of interest, profit, and gift and how they can interchange in a transaction are dynamic.
  6. Interest is a predetermine unjustified increment which promotes exploitation of the giver upon the receiver of the loan. Giving out loan does not make the money increase. Qur’an says: “That which you give as interest to increase the people’s’ wealth increases not with Allah; but that which you give in charity, seeking the goodwill of Allah, multiplies in manifold.” (Qur’an 30: 39). Paradoxically, profit is a justified return or earning upon which all economic and financial transactions are based. While gift is an act of benevolence (Ihsan). So, in essence, giving loans stipulating an increase in the debt agreement is interest, while selling a commodity with the same increase is profit and any addition of both the two instances without stipulating any condition to it, is a gift (Ihsan). As in hadith he cited, “when he (the Prophet) repaid the loan of a camel giving two back (Muwatta Kitab al-Buyu hadith 1346),
  7. Money and Commodity A very basic knowledge of Islamic finance can help one to know that in Islamic law, there is a world of difference between money and commodity. The writer quoted out of context one tradition in Sahih Muslim of Prophet giving a better-quality camel than the original one.
  8. In Shari’ah, a side of being a recognizable unit of account and means of payment for goods and services, money, has no intrinsic value. Money is only viewed as a mechanism for facilitating trade. A ₦100 notes for instance, a side of being a legal tender in Nigeria, one can hardly draw any benefit from it, and the moment that quality preserved by law is removed it becomes nothing.

All the old paper currencies and coins after they were abolished by law of the land, they are as good as trash. But the commodity on the other hand, has intrinsic value, this means a real economic value. So, naturally one can benefit from food, cloth, shelter by eating, waring, privacy etc.

Advert

 

The implication of that from the jurisprudential perspective is that, one cannot buy and sell money on credit and add anything above the principal. Any increment is interest. The legal maxim says “any loan returns with benefit is interest”. Simply put it, Islam approves Time value in commodity transaction, but prohibits time value of money (TVM).

 

To really understand the concept of Riba in the Islamic jurisprudence, one must know the difference between money and commodity, it is one major yardstick and fantastic point of difference between Islam and the interest-based systems.

 

  1. Collateral as Riba Again, another surprise here, the writer claims that taking collateral in giving loans is also an interest. Citing another narration out of context on Prophet’s taking grain from a Jew on credit and giving him collaterally.

 

The question is how does the collateral in this contract stand as riba? Then, why the Jew had to return back the collateral when the debt was repaid?

 

A clear contradiction and confusion! Collateral is separate rule in the Islamic commercial transaction.

Let the writer refer to Qur’an 2: 282, to know the rules related to collateral.

 

  1. The Definition of Riba The writer here claims that the definition of interest is given in the Noble Qur’an when Allah says “Do not devour riba double and redouble” Qur’an 3:130. This verse does not define interest at all. Rather, it explains one scope, an aspect, and a dimension of interest. Why? because, the cultural context and the prevailing economic system in the Arabia during revelation is that, riba is well known by all and sundry.

The known maxim says: “A known matter does not need definition”. Interest is so pervasive that everybody was transacting in it. Perhaps, this is part of the wisdom of its gradual revelation and prohibition. So, let the writer refer to the gradual legislation of interest in the Qur’an.

 

  1. Riba and Mutual Consent The writer says “There is nothing in the Quran or Hadith that prohibits the pre-fixing of the rate of return, as long as it occurs with the mutual consent of the parties and doesn’t exceed 100%, since the prophet’s payment of two camels for one is 100% interest”. Another glaring misconception! When, where and how the mutual consent of the parties constitutes a source of law in Shari’ah? Or when does it make permitted what is prohibited? I need an answer to this please!

 

  1. Originality The technical aspect of the writing is another drawback of the writing. Apart from verses and hadith he cited; the writer uses most of the writings which are from the secondary sources. The writer claims ownership as if he is the original writer of the issues. He did not acknowledge his sources which some of them are just copied and paste from online internet sources such as Wikipedia and so on.

 

The arguments made by the modernists and orientalists like Muhammad Akram Khan, Timur Kuran, Muhammad Omar Faruq who use TVM, inflation, and so on to defend the banking interest.

 

Other scholars who are moved by political fatwas such as Sheikh Tantawi and other scholars from Egypt, their fatwa is controversial not accepted even in Al-Azhar.

 

Another aspect I find also, apart from modernists’ argument on interest, the writer’s claim on Jassas as the first to interpret interest as all increase, Ottoman’s dealing with interest and historical narration of legalizing interest, these and many others, are not acknowledged. Most of them are copied from Wikipedia (source – https://en.wikipedia.org/wiki/Riba#Non-orthodox_approach).

 

You can see, getting access to information source does not make a person knowledgeable of the subject matter.

 

  1. Warning My advice to the writer is to call his attention that while knowledge is never a monopoly of anybody, but it has its own standard, discipline, and decorum anybody must adhere to. And while, one will never claim to know everything, the jack of all trade will always be a master of none.

Allah The Almighty says: “You have given all of the knowledge but a little”. That is why professionalism is very important and every person should follow his own profession. Nevertheless, no one is denied the benefit of having an interest in any particular field of study.

 

But that aspect should be handled with maturity and respect of the discipline.

 

  1. Admonition, In conclusion, the entirety of religion is based on admonition (Nasihah). My first and foremost admonition to the writer is to quickly repent from alleging the Prophet of accepting riba.

 

It is a grievous sin to falsely attribute something to Allah or to His Messenger. Some scholars rank it equal with the association (shirk) or more grievous than shirk.

 

I also call him to withdraw his claim and adopt the authentic view accepted by the Muslims ummah. The Prophet says: “My nation will never unite on falsehood” You cannot fault the Ummah in its entirety but, individuals cannot be certain of their personal views.

 

 

Bello Sani Yahuza bellokano2000@gmail.com  International Islamic University, Gombak, Malaysia. 14/07/2020

Related Topics:
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Opinion

Alhaji Abba Yusuf At 81: A Life Of Service, Leadership And Traditional Responsibility

Published

1 day ago

on

October 14, 2026

By

 

By Baba Dantiye, MON, mni, FNGE

Eighty-one years is a remarkable milestone in the journey of life. It represents more than the passage of time; it offers an opportunity to reflect on a life shaped by experience, service and the enduring values that give meaning to human existence.

For Alhaji Abba Yusuf, Secretary of the Kano Emirate Council and District Head of Dawakin Kudu, Danmakwayon Kano, his 81st birthday provides an opportunity to celebrate a distinguished journey through public administration, trade union leadership and traditional service.

His story reflects a career spanning three important spheres of responsibility. From local government administration to the trade union movement and, subsequently, the Kano Emirate Council, he has served in institutions that require an understanding of people, respect for established procedures and a commitment to the responsibilities entrusted to their leaders.

His years in local government administration provided an important foundation for his subsequent assignments. As the tier of government closest to the people, local government operates where public policies meet everyday needs and where the effectiveness of governance is often measured by its direct impact on communities.

Service at this level demands familiarity with administrative procedures, patience in dealing with competing expectations and an appreciation of the practical challenges confronting ordinary citizens. His experience in local government therefore constitutes an important chapter in his professional journey, exposing him to the workings of public administration and the relationship between government and the communities it serves.

Another defining aspect of his career is his involvement in trade union leadership. Trade unionism occupies an important place in public administration and democratic society. It provides an organised platform through which workers articulate their concerns, defend their legitimate interests and engage employers and government on matters affecting their welfare.

Veteran union leaders often operate in demanding circumstances. They must understand their members’ interests, negotiate with management, manage disagreements and pursue collective objectives without losing sight of the need for dialogue. Such responsibilities require patience, courage, tact and an ability to balance competing interests.

The experience acquired through trade union leadership can be valuable beyond the workplace. Consultation, negotiation, representation and conflict management are essential in many areas of public life. For someone who subsequently assumed responsibilities within a traditional institution, these experiences provide a useful foundation for understanding people and managing institutional relationships.

Alhaji Abba Yusuf’s years in the trade union movement consequently form a significant part of his professional story. They represent another phase in a career that has brought him into contact with different institutions, constituencies and responsibilities.

Advert

His subsequent service at the Kano Emirate Council represents a further chapter in this journey. The Kano Emirate occupies an important place in the historical and cultural life of Kano. Beyond its ceremonial functions, the traditional institution plays a role in community engagement, traditional administration and the preservation of customs and values that have endured across generations.

As Secretary of the Council, Alhaji Abba Yusuf occupies an administrative position that connects institutional decisions with their implementation. The office requires organisational ability, effective communication, familiarity with established procedures and an appreciation of the traditions and protocols of the institution.

His journey from local government administration and trade union leadership to the Emirate Council brings together three distinct but related areas of service. Each has its own demands, yet all require an understanding of people, respect for institutions and the ability to work within established systems.

His position as District Head of Dawakin Kudu, with the traditional title of Danmakwayon Kano, adds another dimension to his public responsibilities.

Traditional leadership remains an important feature of community life in Kano State. District heads and other traditional officeholders operate within an established hierarchy and are expected to uphold the dignity of their offices, respect local customs and contribute to peaceful community relations.

Such responsibilities extend beyond the prestige associated with a traditional title. They call for a commitment to the people, respect for institutions and an appreciation of the historical significance of traditional authority. The district headship also places Alhaji Abba Yusuf within the continuing relationship between the Kano Emirate and the communities under its traditional administration.

Taken together, his experience in local government, trade union leadership and traditional administration provides an opportunity to reflect on the different ways individuals contribute to public life. Each sphere has its own expectations, but the ability to listen, consult, negotiate and understand the concerns of others remains relevant across them all.

An 81st birthday is also an occasion to appreciate the value of experience accumulated over many decades. Society changes, institutions evolve, generations succeed one another and new challenges emerge. Those who have lived through different periods of these developments possess perspectives that can enrich public discourse and provide useful lessons for younger generations.

The value of such experience lies not simply in the number of years lived, but also in the opportunities it offers for reflection, learning and continued contribution. Alhaji Abba Yusuf’s professional journey provides a basis for considering how knowledge and experience acquired in one institution can serve as a resource in another.

At this milestone, family members, friends, colleagues and associates have an opportunity to celebrate not only his longevity but also the various responsibilities he has undertaken over the years. His career has encompassed public administration, organised labour and traditional service, giving his professional life several distinct chapters.

The occasion also reminds us of the importance of continuity across generations. Institutions endure when experience is respected, responsibilities are taken seriously and the values underpinning public life are preserved. The lessons accumulated over a long career can remain useful long after particular assignments have ended.

On this special occasion, I congratulate Alhaji Abba Yusuf, Secretary of the Kano Emirate Council and District Head of Dawakin Kudu, Danmakwayon Kano, on attaining the remarkable age of 81.

May Almighty Allah grant him continued good health, peace of mind and renewed strength. May He bless his years with contentment, protect his family and enable him to continue contributing meaningfully to the institutions and communities with which he is associated.

Happy 81st birthday, Alhaji Abba Yusuf, Danmakwayon Kano. May the years ahead bring you good health, dignity, peace and fulfilment.

Baba Dantiye, MON, mni, FNGE
Former Kano State Commissioner for Information and Internal Affairs
Former President, Nigerian Guild of Editors

Continue Reading

Opinion

OPEN LETTER TO HIS EXCELLENCY, MR. PRESIDENT BOLA AHMED TINUBU, GCFR PRESIDENT AND COMMANDER-IN-CHIEF OF THE FEDERAL REPUBLIC OF NIGERIA

Published

1 week ago

on

October 8, 2026

By

Senator Bola Ahamd Tinubu

 

 

KANO AT A CROSSROADS: AN URGENT CALL FOR IMMEDIATE PRESIDENTIAL INTERVENTION TO PREVENT CRISIS AND SOCIAL UPHEAVAL

Your Excellency,

The Kano Patriotic CSOs Coalition Forum (KPCF), a coalition committed to peace, good governance, human rights, democracy and the protection of Kano State’s long-standing tradition of peaceful coexistence, writes with deep concern over recent developments that have heightened political and social tensions in the ancient city of Kano.

Kano Is At a Crossroads
We believe that the situation requires urgent, impartial and preventive intervention by the Federal Government, before the current tensions develop into a wider crisis or social unrest

Kano is a politically active and socially diverse society. Its people have historically demonstrated resilience, tolerance and peaceful coexistence. However, the current political season, combined with the continous happenings surrounding the Kano Emirate, makes any inflammatory statement, actions with provocative tendency, or political confrontation, potentially and imminently dangerous.
Our Concern Over Inflammatory Statements
KPCF is deeply concerned about the statement attributed to Alhaji Aminu Babba Dan’agundi (Sarkin Dawaki Babba), which we consider unfortunate and particularly concerning at this sensitive period. Public statements by prominent traditional and community figures carry significant influence and should, therefore, be guided by the need to promote peace, unity, tolerance and social cohesion.
Similarly, a viral video circulating on social media allegedly showed Hon. Aminu Abdullahi Warkal, an NDC candidate for the Kano State House of Assembly representing Gwale Constituency, displaying what appeared to be a pump-action rifle during a political gathering or rally in the Janbulo area of Gwale.
We have also learnt that the Kano State Police Command subsequently invited him for questioning in connection with the alleged incident, reportedly citing possible violations of relevant firearms laws and concerns relating to public peace and security. These allegations remain matters for the appropriate authorities to establish in accordance with due process.
KPCF emphasizes that, regardless of political affiliation, social status, traditional position or personal differences, public figures, political actors, traditional institutions, religious leaders and community influencers have a shared responsibility to promote peaceful political participation and social cohesion. Language or conduct capable of generating fear, anger, hostility or confrontation should be avoided, particularly as political activities and campaigns intensify.
We therefore urge all political, traditional, religious and community leaders, as well as their supporters and followers, to exercise the highest level of restraint and responsibility. We call on all stakeholders to refrain from hate speech, inflammatory rhetoric, threats, incitement, intimidation or any statements and actions capable of provoking violence or mobilising citizens against one another.
KPCF further encourages political actors and other influential stakeholders to use their platforms to promote dialogue, tolerance, respect for opposing views and peaceful participation, recognising that political differences should never become a basis for violence or threats to the safety and dignity of citizens.
At this critical period, Kano State needs responsible leadership, restraint and constructive dialogue from all sides. We call on all stakeholders to put the peace, security and unity of Kano State above partisan interests and personal differences.
The Recent Durbar Incident
KPCF is also concerned about the reported incident surrounding the recent Durbar organised by the 15th Emir of Kano, Alhaji Aminu Ado Bayero, during which violence was reported and campaign posters and billboards bearing the identities of President Bola Ahmed Tinubu and Governor Abba Kabir Yusuf, were reportedly destroyed by some people alleged to the supporters of the 15th Emir of Kano, Alh. Aminu Ado Bayero.

Although, we have acknowledged reports that Alhaji Aminu Ado Bayero subsequently and personally apologised to Governor Abba Kabir Yusuf over the incident. Though, such an apology is welcomes and it certainly represents an important gesture towards de-escalation of the already heated atmosphere.

However, an apology alone may not be sufficient to address the broader concerns arising from the incident. We respectfully urge the relevant authorities to establish the facts surrounding the incident and ensure that any person found to have committed an offence is dealt with in accordance with the law, irrespective of political, traditional or social status.

Political campaign materials are part of democratic expression. Their unlawful destruction, just like any other act of violence or intimidation, should not be allowed to become normalised.
The Kano Emirate Matter and the Rule of Law
Your Excellency, KPCF is particularly disturbed about the continuing politicisation of the Kano Emirate issue.

We respectfully recognise that matters concerning the Kano Emirate have generated strong emotions across the State and that aspects of the dispute have been subjected to judicial consideration, including proceedings before the Supreme Court of Nigeria.

In the interest of peace and respect for constitutional institutions, we appeal to political appointees and government officials at both Federal and Kano State levels to refrain from making inflammatory statement or taking partisan positions on matters before the courts.

The judiciary must be allowed to perform its constitutional responsibility without political pressure, intimidation or public mobilisation.

We therefore call on all stakeholders to allow the courts to determine the legal questions before them and to respect the outcome of the judicial process.

Our Appeal for Immediate Presidential Intervention
Your Excellency, KPCF respectfully believes that this is the time for preventive leadership rather than reactive intervention.

We therefore appeal to Your Excellency to:
1. Urgently intervene in the emerging situation in Kano State and encourage all parties to exercise maximum restraint.

2. Direct the relevant security and intelligence agencies to closely monitor developments and take preventive measures against violence, intimidation, hate speech and destruction of property.

3. Call on political appointees at both Federal and Kano State levels to refrain from unnecessary involvement in the Emirate dispute, particularly on matters that are before the courts.

Reaffirm the independence of the judiciary and encourage all parties to respect judicial proceedings and decisions concerning the Kano Emirate.

Direct that political parties, campaign organisations and their supporters be protected equally and that the destruction of political posters, billboards or campaign materials be investigated and addressed according to law.

Ensure that all persons responsible for violence, regardless of political or traditional affiliation, are held accountable under the law.

Encourage traditional, religious, political and community leaders to publicly commit themselves to peace and responsible communication throughout the political campaign period.

Facilitate an inclusive peace and stakeholders’ dialogue in Kano, involving the State Government, Federal Government representatives, traditional institutions, political parties, security agencies, religious leaders, youth and women representatives, and civil society organisations.

Urge political actors to focus their campaigns on issues of development and governance rather than personality traditional institutions or matters capable of dividing the people of Kano.

Kano Must Not Be Allowed to Slide into Crisis
Your Excellency, Kano is too important to Nigeria to be allowed to descend into avoidable confrontation

The ancient city of Kano is a major commercial, cultural, political and social centre whose stability has implications far beyond the State. A crisis in Kano would affect not only its citizens but also neighbouring states and the wider northern region.

KPCF therefore considers the present moment a critical early-warning stage. We believe that decisive and impartial intervention now can prevent a much more serious crisis later.

We appeal to Your Excellency, as President and Commander-in-Chief, to use the moral authority and constitutional powers of your office to send a clear message that peace, democratic participation, freedom of expression, respect for traditional institutions, protection of political rights and the rule of law must prevail over political rivalry.

We further urge all parties to sheathe their swords, avoid provocative statements and actions, and place the peace and stability of Kano above personal, political or institutional interests.

Advert

Kano belongs to all its people. Its peace must not become a casualty of political competition or institutional disagreements.

The Kano Patriotic CSOs Coalition Forum remains committed to working with the Federal and State Governments, security agencies, traditional institutions, political parties and all stakeholders to promote peaceful coexistence, democratic participation and respect for the rule of law.

We respectfully call on Your Excellency to act now, before tension becomes crisis and crisis becomes conflict.

May peace continue to prevail in Kano State and the Federal Republic of Nigeria.

Yours faithfully,

Signed ,

Hassan Ibrahim Gama Mustapha Muhammed Chiroma Peter Hassan Tijjani
Convener Convener Convener

For and on behalf of the undersigned members of the Kano Patriotic CSOs Coalition Forum (KPCF):
S/N
Contact Person
Name of Organization

1
Hassan Ibrahim Gama.
Friend of the Community Organisation (FOCO)

2
Mustapha Muhammed Chiroma
Community Rights Initiative Of Nigeria (CORIN)

3
Peter Hassan Tijani
New Ethics for Empowerment and Development Initiative (NEEDIN)

4
Farouk Umar
Citizens for Development and Education (CDE)

5
Ibrahim Muhammad
Rural – Urban Slums Development Initiative (RUSDI)

6
Ruth Stephen
Touch and Care Foundation (TOCAF)

7
Maimuna Shuaibu
Muna Helping Hand Foundation (MHHF)

8
Amb. Lami Bako Yakasai
Enlightenment And Empowerment Of Northern Women Initiative

9
Abdulrahman Uba Daushe
Spinal Cord Injuries Association Of Nigeria (SCIAN)

10
Ahmad Tijjani
Alkali Ahmad Center For Development

11
Sunusi Hashimu
Society For Child Support And Economic Empowerment (SOCSEE)

12
Hassan Musa Yaro
Cardinal Aid Development Support Initiative

13
Nworisa Michael
Stand For Peace Initiative

14
Aisha Ahmed Abdulkadir
Sustainable Dynamic and Human Development Initiative

15
Khadija A. Muhammad
Nana Aisha Development Initiative (NADI)

16
Halima Suleiman ESQ
Advocacy on Human Rights and Equal Opportunity (AHREO)

17
Dr. Kabir Hamisu Kura
Community Development Initiative

18
Halima Titi Bello
Women Gender Developers (WOGEND)

19
Rakiya Ladi Musa
Ansar Women Development

20
Amina Ali Alhassan
Be My Guide Development initiative.

21
Amb. Rabi Yusuf Gezawa MON
Center For Empowerment Of Older Persons And The Vulnerable (CEOPAV)

22
Comrade A.A Haruna Ayagi
International Human Rights Network IHRN-Nigeria

23
Tijjani Sarki
Human Rights Watch And Youths Empowerment Foundation, Nigeria.

24
Ola Taiwo
Mari-Care Foundation for Widows, Single Parents, Orphans and Vulnerable Children Nigeria. (MARI-CARE)

25
Solomon Samuel
Mercy Helpline Initiative

26
Sheriff Abubakar
Sheriff Orphanage and Charity home foundation (Sheriff foundation)

27
Salmanu Muhammed
WAZOBIA International Women and Children Foundation, Kano

28
Amb. Hadiza Abdullahi kishimi
Women’s Social and leadership Development initiative ( WSLDI )

29
Grace Musa
Standup for Women Society

30
Dr. Ramatu Garba
Support For Women And Teenage Children (SWATCH)

31
Amina Aliyu Dogarai
Women and orphans charity initiative

32
Surayya Ado Salisu
ABC Road Safety Project Initiative

33
Barr. Aisha Ali Tijjani
Sayyidatu Wal adfal Foundation (Women and Children Foundation)

34
Murjanatu G. Umar
Women Empowerment, Leadership, Education, Advancement And Development Initiative (WE-LEAD)

35
Amb. Maryam Hassan
League for Societal Protection Against Drugs Abuse (LESPADA)

36
Wali Ado Rano
Voice Of The Hopeful Enlightenment And Development Initiative (VOHEDI)

37
Saratu I. Maigida
Lifeline Initiative For Widows Empowerment And Economic Development (LIWEED)

38
Sagir Salihu Chedi
Voice And Accountability Platform (VAP)

39
Barr. Mustapha Idris
Human Right and Community Initiative

40
Gharzali Ibrahim Ungogo
Ummatee Centre For The Promotion Of Public Education, Accountability And Social Safety (UMMATEE-C4PASS)

41
Aisha Halliru
Halliru Memorial Youth Development And Empowerment Initiative (AYDI)

42
Mrs. Esther Abdulahi Kingsley
Inter-tribe Community Support Forum

43
Auwal Idris Dorayi
Center For Peace And Environmental Justice CEPEJ

44
Mariya Ishaka
Albino Cluster Association

45
Sani Shuaib Rogo
Rogo Concern Citizens

46
Abubakar Shuibu Maitumaki
Youth Awareness Foundation On Drug Abuse (YAFODA)

47
Dr. Mustapha Mukhatar
Danbatta Development Forum (DDF)

48
Musa Muhammad Khaila
Community Support for Social Accountability Initiative (COMSSI)

49
Haj. Habiba Mijinyawa
Federation of Muslim Women Association of Nigeria (FOMWAN) Kano

50
Abbas Abdullahi Yakasai CISSP, IPMA
One Kano Agenda

51
Comrade Ali Wali
Network for Environmental Safety and Society Development (NESSD)

52
Hadiza Bala Fagge
Women Widows And Orphans Development Initiative (WWODI)

53
Farida Ahmed Tahir
Mata Iyayen Al’umma Foundation

54
Bello Abdulkadir Yusuf
Karaye Community Development Association

55
Badiya Aliyu
Sustainable Dynamic Human Development Initaitive (SDHDI)

56
Ruqayya Bello
Women for Women Initiative

57
Sabo Bello Madaki
Kiru Community Development Association

58
Sunusi Mamuda Wudil
Wudil Association Cooperative

59
Zubaida Umar Gashash
Youths And Women Sustainable Development Initiative (YASDI)

60
Ibrahim H. Sale
Habib Community Education Initiative

61
Khadijah Ibrahim
Adolescents Girls, Children And Research Project – GCRP

62
Sumaila Namadi Ahmad
Yadfulde Kiru Local government Association & Dev.

63
Abdulaziz Habibu Bello
Yanoko Youth Development Association

64
Umar Ibrahim Umar
War Against Injustice

65
Maimuna Umar Sheriff
Centre for Gender Base Violence Advocacy

66
Kola Samuel Asaju
KAF Care Foundation

67
Ali Suleiman
Masses First International Organization –MFI

68
Muhammed Yusuf Gama
Global Youth and Women Support Initiative – GLOYWSI

69
Abubakar Shariff Jaddah
Society for Women and Child Health Initiative (SWACHI)

70
Abdussalam Haruna
New Turn for Youth Enthusiasm & Dev. (N-YED)

71
Dalhatu Jibrin Dalhatu
Karaye Initiative Forum

72
Mohammad Lawal Datti
Initiative for Health Rescue & Risk Reduction (IHRAR)

73
Amb Dr Abdulrahman Kitilly Hudu ( Phd)
Empowerment For Vulnerable Women And Children International (EVWACH International)

74
Fatima Umar
Albarka Women Development Association

75
Mahmud Hashimu
Community Health I Initiatives and society development – CHISOD

76
Suyudi Isa Jibril
Media Advocacy for Accountability Sustainable Initiative –

77
Lukman Dayyab
Public Health Promotion Initiative

78
Amb Maryam Ibrahim Sani
Nigerian Coalition on youth,peace and security Agenda,Kano.

79
Haj. Safiyya Salisu Abdul
Support Group For Good Governance Organisation (SG3)

80
Sagir Saidu
Gyarakayanka Development Association

81
Sani Muhammad.
Annur Health And Peace Community Development Initiative

82
Ahmad Tijjani Yau
Development Insight Hub

83
Comrade Garba Suleiman Marafa
WAZOBIA Conflict Resolution And Peace Advocacy Initiative (WACORPAI)

84
Dr. Auwalu Halilu
Non-Formal Development for Education and Health Initiatives (NDEHI)

85
Yahaya A. Yahaya
National Association Of Persons With Physical Disabilities Kano Chapter (NAPWPD)

86
Dr Abubakar Ibrahim Hassan
Community Education and Health Promotion Initiatives (CEHPI)

87
Hajiya Saadatu Hashim
Concerns Mothers Association of Kano

88
Aisha Shatima
Joint Action Campaign for development

89
Najib Nasir
Northern Youth Concerned

90
Dr. Tanimu Adam Ibrahim
Gwarzo Initiative Forum

91
Aminu Sa’ad
Consolidated Ajingi Development Association.

92
Umar Iliyasu Madobi
Madobi Youth Development Forum

93
Barrister. Badamasi
Kano First Forum

94
Salamatu Sulaiman Mustapha
Salmah Africa Rescue Initiative

95
Garba Musa
Save Girls Initiative

96
Murtala Muhd Rabiu
Hannu Dayawa Youth development Association Bachirawa

97
Maryam Muhammad
Indigent Youth Education And Care Foundation (IYECF)

98
Rakiya Abba Tahula
Interfaith Peace Foundation

99
Nafisa Muhammad Ado
Anniswan Women Health Initiative (AWOHI)

100
Mohammed Hussaini
Nigerian Democracy Working Group

 

CC:
– The National Security Adviser (NSA), Federal Republic of Nigeria
– The Inspector-General of Police (IGP), Nigeria Police Force
– The Director-General, Department of State Services (DSS)
– The Director-General, National Intelligence Agency (NIA)
– The Commandant-General, Nigeria Security and Civil Defence Corps (NSCDC)
– The Commissioner of Police, Kano State Command
– The Director, State Security Services (SSS), Kano State
– The Kano State Commandant, NSCDC

Continue Reading

Opinion

Muhuyi Raided Our Area: Encomiums, Prayers and Solidarity Trail Operation

Published

2 weeks ago

on

October 3, 2026

By

Muhuyi Magaji

 

By Abba Anwar

A few days ago, Sheikh Salga Street, the stretch from Goron Dutse to Jakara, was a haven for Yandaba and drug addicts. They terrorized residents in broad daylight without fear, and at night, it was even worse. The Jakara Divisional Police did their best to curb the menace, but the challenge was beyond a single station.

The real game-changer came when the Inter-Agency Task Force Against Drug Abuse and Other Related Crimes, under the fearless Barrister Muhuyi Magaji Rimingado, stormed the area. It was a thorough, house-to-house operation that combed every nook and cranny.

This is my area. I was born and raised in Bakinruwa quarters, and I have friends across all the adjoining neighborhoods. When Barrister Rimingado led his men in a Rambo-style raid, calls started coming in. Many residents told me that this single operation alone has convinced every right-thinking person in the area to vote for the present administration under His Excellency, Governor Abba Kabir Yusuf, in the 2027 election.

Interestingly, a greater percentage of those I spoke to do not belong to the ruling party, the All Progressives Congress, APC. Yet they insisted that this intervention is the best thing that has happened to them in recent times. They promised to pay back with their votes in 2027.

Politics aside, when these criminal elements forced people to run for their lives, they did not ask whether you wereAPC, ADC or any other party. Several people were severely injured. Some were alleged to have lost their lives.

What made this raid more strategic and successful was how the Task Force worked hand-in-hand with traditional community leaders, the Masu Unguwa. These are leaders who know the suspects by name, who know their parents, their houses and their hideouts. That is why the operation succeeded.

Advert

This is a smart application of community policing. Beyond intelligence from security agencies, bringing in community leaders was a vital, creative and strategic move by the Chairman of the Task Force.

The raid was not a one-day show. It continued up to yesterday. Coincidentally, there was a Maulud gathering on the road between Durumin Kaigama and Yar Kasuwa. I learnt that immediately after the Maulud, a special prayer session was held. They prayed for Governor Yusuf to secure another term, and they prayed for Allah’s protection and guidance for Barrister Rimingado and his dedicated team.

What the Task Force did was appreciated by thousands of residents. From what I gathered, some youth have even started organizing a movement to support Governor Yusuf’s re-election bid. The movement, I learnt, has nothing to do with party affiliation.

I was briefed that youth from all walks of life are involved – students, artisans, members of community-based organizations, business people, women groups and civil servants.

What Barrister Rimingado did has opened the eyes of many apolitical people. These are hundreds of people who do not belong to any political party, but who have now resolved to do everything possible to ensure Governor Yusuf returns in 2027.

This vindicates what I wrote earlier, that politics aside, if properly handled, the activities of the Task Force could be one of the most fundamental efforts capable of giving APC more votes in Kano in all elections, especially the gubernatorial contest.

Alhamdulillah, rules of engagement were professionally adhered to during the raid. About 80 suspected criminals were arrested. Some fled out of the state, but I was reliably informed they will be trailed to wherever they hide. This is what we call patriotic commitment.

Let me use this platform to convey the thank-you message of our people to the Governor of Kano State and the Task Force under Barrister Rimingado for this timely intervention and show of concern and seriousness.

One Malam Ahmad Dahawi, who leads an umbrella body of community associations in the area with thousands of members, confirmed that peace has now returned to the affected areas. He assured that although their umbrella body comprises people across different political parties, they have resolved to support Governor Yusuf in 2027, while members are free to vote for whoever they like in other elections.

More grease to your elbow, the people’s Governor. More courage and fearlessness to Barrister Rimingado and his unwavering team. With this kind of teamwork and community support, the days of these criminals are numbered.

What is most interesting is the political will of the Governor and his unwavering support for cleansing our state of criminal activities.

I suggest other areas within the metropolis and rural communities, should copy from our people in supporting the operation of the all-important Task Force. It is for the good of all of us.

Anwar writes from Kano
Saturday, 3rd October, 2026

Continue Reading

Trending