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(Friday sermon] International Women’s Day?

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Imam Murtadha Gusau

By Imam Murtadha Gusau

In the name of Allah, the Most Merciful, the Bestower of Mercy

All praise is for Allah, we praise Him, we seek His help, we ask for His forgiveness, and we seek refuge with Allah from the evils of our own souls and the wickedness of our actions, whoever Allah guides, there is none that can lead him astray, and whoever Allah allows to go astray, there is none that can lead him to the right path.

I testify and bare witness that there is no deity worthy of worship in truth but Allah, alone, without any partners. And I testify and bare witness that Muhammad (Peace be upon him) is His Servant and Messenger. As for what’s after:

Dear brothers and sisters! The international day of women is a celebration which was invented to commemorate the movement of women’s rights. It was first celebrated on the 8th March 1910. Before that the European women where humiliated and disrespected when Islam came to uplift them and give them a high status more than 1400 years ago. Unfortunately, some of our dear sisters who perhaps do not know the importance Islam gave them are seduced by this celebration and take part in this. So what does Islam say about this festival?

Respected servants of Allah! To answer this question, I will use some speech and verdict of our late Shaykh Muhammad Ibn Salih Ibn Uthaimin (may Allah have mercy on him) about celebrating Mother’s Day. He says:

“All celebrations which differ from the Eids prescribed in Islam are innovated festivals which were not known at the time of the righteous predecessors (the Salaf). They may also have come from the non-Muslims, in which case as well as being an innovation (bid’ah) they are also an imitation of the nonbelievers. The festivals which are prescribed in Islam are well known to the Muslims: they are Eid al-Fitr and Eid al-Adha, and the weekly “Eid” of Jumu’ah. There is no other festival in Islam apart from these three. All the festivals that have been invented apart from these are to be rejected because they are innovations and are false according to the laws of Allah, because the Prophet (Peace be upon him) said:

“Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

Meaning: It will be thrown back at him and will not be accepted by Allah Almighty.

According to another version:

“Whoever does any deed that is not part of this matter of ours will have it rejected.”

Once this is clear, then it is not permissible to show any of the signs of festivity on the celebration mentioned, namely International Women’s Day and Mother’s Day. It is not permissible to show joy and happiness, or to offer gifts, and so on.

The Muslim should feel proud of his religion and adhere to the limits set by Allah and His Messenger (Peace be upon him) in this religion, which Allah has chosen for His servants, and he should not add anything or take anything away. What the Muslim should also do is not to follow every new idea that comes along, rather his character should be in accordance with the Shari’ah of Allah so that he will be a leader and example, not a follower, because the Shari’ah of Allah – praise be to Allah – is complete in all ways as Allah Almighty says:

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.”

A women’s or mother’s right wallahi is greater than having just one day in the year to be honoured, rather the mother’s right over her children is that they should take care of her and obey her, so long as it does not involve disobedience towards Allah, at all times and in all places.” [Majmu’ Fatawa of Shaykh Ibn Uthaimin, vol. 2, page 301]

The Prophet (Peace be upon him) said:

“The worst of matters are those which are newly-invented (in religion), and every innovation is a going-astray.” [Narrated by Muslim and al-Nasa’i]

Al-Nasa’i’s report adds the words:

“And every going astray will be in the Fire.”

Moreover, this innovation has come to us from societies in which bad and evil manners are shown to women. So they think that honouring their women folk for one day will erase their evil treatment towards her during the rest of the year. But we Muslims have been commanded to honour our mothers, sisters, wives and daughters. Honouring one’s mother or wife does not come to an end even when she dies, for she is honoured in life and in death. That is done by offering the funeral prayer for her, praying for forgiveness for her and honouring her family and friends. Let us adhere to this great religion and follow its etiquettes and rulings, for in it is sufficient guidance and mercy. Abdullah Ibn Umar said:

“The Prophet (Peace be upon him) said: “Whoever imitates a people is one of them.” [Reported by Abu Dawud]

Shaykhul Islam Ibn Taimiyyah (may Allah have mercy on him) said:

“This at the very least indicates that it is haram (prohibited) to imitate them, although the apparent meaning is that the one who imitates them is a kafir (nonbeliever).” [Iqtida Siratal-Mustaqim]

We are therefore forbidden to imitate the non Muslims and we must differ from them in every and any way possible. We do not take anything from their ways especially in Aqidah (belief), Ibadah (acts of worship) and Eid (celebrations).

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This is about the actual Islamic ruling about this. Even the reality of the matter tell us there are no benefits in taking part in this, especially in the African context where we see women falling into sins towards their husbands. Just for one day, some of our sisters and mothers would force their husbands to clean the house, go to the market and cook, claiming they have been doing that throughout the year. We ask them, are you also willing to do your husband’s job for one day? They will make problems and disrespect their husbands because they want the uniform of the festival, some of them go to extreme until we heard of women applying glue to their private parts so that their husband won’t have intimate relations with them. And Allah’s help is sought.

It may also be that the man himself doesn’t know and recognise the rights that his women folk has on him and maybe this is the reason his female relative make it a big deal to celebrate this. Allah the Most High said:

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.”

The Messenger of Allah (Peace be upon him) said:

“The best of you are those who are the best to their wives, and I am the best of you to my wives.” [Reported by at-Tirmidhi and Ibn Majah]

In another Hadith He said:

“You never spend anything but you will be rewarded for it, even the morsel of food that you lift to your wife’s mouth.” [Reported by al-Bukhari and Muslim]

Aisha, the wife of the Prophet Muhammad, was asked:

“What did the Prophet use to do in his house?” She replied, “He used to keep himself busy serving his family and when it was the time for prayer he would go for it.” [Reported by Al Bukhari]

Respected brothers and sisters! Islamic Shari’ah honours women and raises them to a lofty status, with the aim of protecting them and preserving their dignity. Thus, a woman’s guardian or husband is obligated to provide for her, support her, answer to her needs and live honourably with her. Allah Almighty states:

“…and live with them honourably.”

It has been also confirmed that the Prophet (Peace be upon him) stated that:

“The best of you is the best to his family and I am the best to my family.”

Moreover, Islam grants a woman all the appropriate rights and legal responsibilities. Allah the Most High states:

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) according to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.”

In addition, a woman is obligated to carry out the same acts of Ibadah (worship) and commands that men are, such as Taharah (ceremonial purification), Salah (Prayer), Zakah (obligatory charity), Sawm (Fasting), Hajj and many other forms of worship.

However, Shari’ah grants a woman half the share of man’s inheritance since she is not obligated to provide for herself, her household or her children, contrary to the man. Add to this that a man’s wealth is liable to reduction by means of entertaining guests, paying blood money, paying compensation and the like. In some cases, the testimonies of two women equal the testimony of one man, since women are more prone to forget than men due to their special nature.

They have the menses, they become pregnant, they give birth and raise children. All of these things can affect a woman’s ability to remember accurately. That is why, evidence from Shari’ah makes it necessary for two woman to bear witness together to be sure. On the other hand, there are some issues that are solely related to women when it is enough for one woman to testify, such as cases of suckling, marital problems and the like.

Furthermore, women and men are rewarded equally for their belief (Iman) and righteous deeds, in enjoying the life of this world, and in being recompensed greatly in the Hereafter. Allah Almighty states:

“Whoever works righteousness – whether male or female – while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter).”

This proves that women have rights and duties just as men have rights and duties. Some matters suit men better and that is why Allah charges men with them, while other matters suit women better and that is why Allah charges women with them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

In conclusion, although many other things can be mentioned, I advice our sisters to learn about the rights their Lord, Allah Almighty and their Prophet have given them and to let then non Muslims women waste their time and energy for something they would have if they came to Islam.

My dear sister, may Allah bless you and grant you success, wallahi Allah has elevated you and you do not need one day out of the year to feel important, you are a gem and your value is unestimated.

As for you my brother, then educate yourself about the rights your women folk have on you and help them to fight and remove these chains the non Muslims are trying to put on them, do this through giving them their due rights, by showing them you love and care for them, by showing them they are important and valued every day of the year.

May Allah Almighty rectify the Muslims and make them proud and pleased with what Allah and his Messenger legislated for them is all aspects of live.

Allah surely knows best and he is the Lords of the universe and May his peace and blessing be on his Messenger, his family, his companions and those who follow them.

I ask Allah, the Most High to grant us success and enable us to be correct in what we say and write, ameen.

Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.

This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Sha’aban 8, 1443 A.H. (March 11, 2022).

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BREAKING: INEC Fixes February 20, 2027 for Presidential, NASS Elections

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By Yusuf Danjuma Yunusa

The Independent National Electoral Commission (INEC) has fixed February 20, 2027, for the conduct of the Presidential and National Assembly elections, with governorship and State Houses of Assembly polls scheduled for March 6, 2027.

INEC Chairman, Prof. Joash Amupitan, announced the dates at a press conference in Abuja on Friday, formally unveiling the commission’s timetable and schedule of activities for the 2027 general elections.

The announcement comes against the backdrop of concerns over the delayed passage of the amended Electoral Act currently before the National Assembly. Stakeholders have expressed apprehension that uncertainty surrounding the legal framework could complicate preparations for the next electoral cycle.

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INEC had earlier, on February 4, disclosed that it had concluded work on the election timetable despite the pending amendment. The commission said it had forwarded the proposed schedule to lawmakers to guide legislative considerations.

However, the electoral body cautioned that certain activities outlined in the timetable may be subject to adjustment depending on when the amended Electoral Act is eventually passed and assented to.

The release of the dates signals the formal commencement of preparations for the 2027 polls, providing political parties, aspirants and other stakeholders with a clearer framework for planning, even as attention remains focused on the evolving legal landscape that will govern the elections.

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50 Years After Murtala Muhammed: Between the Ghost of Coups and the Crisis of Democracy

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By Yusuf Danjuma Yunusa & Abbas Yushau Yusuf

February 13 marks exactly 50 years since General Murtala Ramat Muhammed was assassinated in a failed coup attempt that shook Nigeria to its core. His death on that Friday morning in 1976 was not merely the killing of a Head of State; it was a brutal reminder of how fragile political power can be when the barrel of a gun becomes the pathway to leadership.

Half a century later, Nigeria stands under democratic rule, yet the memory of coups still lingers like a warning siren in the nation’s political subconscious.

Muhammed himself came to power through a military coup in 1975, toppling General Yakubu Gowon. His own assassination less than seven months later, during an abortive coup led by dissident officers, reinforced the inherent instability of governance born out of force. Coups promise swift correction, but they often deliver cycles of uncertainty, repression and further violence.

The danger of military coups to democracy is not theoretical; it is historical fact. Military regimes centralise authority, suspend constitutional order and weaken civilian institutions. Even when they promise reform, they operate outside the consent of the governed. The culture they breed — command-and-control politics — can outlive their uniforms, seeping into civilian administrations long after soldiers return to the barracks.

Nigeria’s post-independence history reads like a ledger of interrupted transitions: 1966, 1975, 1983, 1985, 1993. Each intervention reset the political clock but deepened structural fragilities. Civil institutions were stunted. Political parties became vehicles of patronage rather than ideology. Trust between citizens and the state eroded.

Today, the guns are silent, and ballots have replaced bullets as instruments of power. Yet the shadow of military interruption remains instructive, especially at a time when frustration with democratic governance is rising across the country.

The uncomfortable truth is that democracy, while intact procedurally, is struggling substantively. Elections are held regularly, but economic hardship persists. Institutions exist, but public confidence in them is thin. The Constitution guarantees rights, yet citizens often feel unheard in matters of security, employment and welfare.

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This disconnect between democratic form and democratic outcome creates a dangerous vacuum. When people begin to question whether democracy delivers tangible improvement to their lives, nostalgia for “strongman efficiency” can quietly resurface. It is a perilous sentiment. History shows that military rule may appear decisive, but it rarely produces sustainable prosperity or inclusive governance.

The lesson from Murtala Muhammed’s assassination is not simply about the vulnerability of leaders; it is about the vulnerability of systems built without deep institutional roots. Democracies collapse when institutions are hollowed out, when the judiciary is weakened, when legislatures lose independence and when accountability becomes selective.

Equally, democracy fails when it becomes distant from the daily struggles of the masses. Nigeria today grapples with inflation, unemployment, insecurity and widening inequality. For many citizens, the promise of 1999 — that civilian rule would bring stability and opportunity — feels deferred. This perception does not justify military intervention, but it does expose the urgent need for democratic renewal.

A coup does not cure governance failure; it compounds it. It replaces flawed accountability with none at all. It silences dissent rather than addressing its root causes. The real antidote to democratic disappointment is not regression to authoritarian shortcuts but reform within constitutional boundaries.

Fifty years after Murtala Muhammed’s assassination, Nigeria’s greatest safeguard against instability is not the strength of its armed forces but the credibility of its democratic institutions. The military must remain firmly subordinate to civilian authority, while civilian leaders must govern in ways that justify that authority.

Democracy cannot survive on ritual alone. It must deliver justice, equity and measurable improvement in citizens’ lives. When it does not, cynicism grows. And when cynicism grows unchecked, history’s darker chapters begin to look deceptively attractive.

The anniversary of 1976 should therefore serve as both memorial and mirror — a memorial to a turbulent past and a mirror reflecting present responsibilities. Nigeria has paid dearly for power seized by force. The challenge now is ensuring that democracy does not lose legitimacy through neglect, inequity or arrogance.

The gun once interrupted Nigeria’s future. The ballot must not be allowed to lose its meaning.

General Murtala Muhammad’s legacy will continue to remain fresh in the memory of patriotic Nigerians.

The constitutional democracy Nigeria is enjoying today is the brainchild of the late General Murtala Muhammad, who addressed the nation with vigour and instilled confidence.

His phrase “Immediate effect” remains the phrase successive Nigerian leaders have used to command respect and to show Nigerians they are very serious about formulating and implementing policies for the progress of all.

Despite military rule being an aberration, General Murtala Muhammad’s assassination was backward and retrogressive to the development of Nigeria, which many will continue to mourn for decades to come.

As General Murtala Muhammad clocks five decades after passing to the great beyond, the Nigerian Government should mandate a topic for Nigerian children in the country’s civic education curriculum so that those yet unborn will feel the impact of Nigeria’s great leader lost to the hands of retrogressive assassins on that fateful Friday, February 13th, 1976, which is exactly five decades today.

Adieu, great son of Nigeria and great son of Kano.

 

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El-Rufai’s Counsel Threatens Legal Action Over Airport Face-off

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By Yusuf Danjuma Yunusa

 

The legal team of former Kaduna State Governor, Malam Nasir Ahmad El-Rufai, on Thursday condemned what it described as an unlawful attempt by security operatives to arrest their client upon his arrival at the Nnamdi Azikiwe International Airport, Abuja.

In a statement issued in Abuja and signed by Ubong Esop Akpan of The Chambers of Ubong Akpan, counsel to El-Rufai, the lawyers alleged that operatives of the Department of State Services (DSS) attempted to arrest the former governor without presenting a warrant or formal invitation.

According to the statement, El-Rufai arrived in Abuja aboard Egypt Air flight MS 877 from Cairo when security agents moved to detain him.

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The legal team argued that the invitation earlier issued by the Economic and Financial Crimes Commission (EFCC) was delivered to El-Rufai’s residence while he was out of the country, describing any demand for immediate appearance as “illogical and impractical.”

The lawyers said they had formally communicated with the EFCC since December 2025, assuring the Commission that El-Rufai would honour the invitation upon his return. They further stated that the EFCC was notified that he would voluntarilyx appear at its office by 10:00 a.m. on Monday, February 16, 2026.

They described the alleged attempt to arrest him despite this commitment as arbitrary and a violation of due process.

The statement further alleged that security operatives seized El-Rufai’s international passport during the encounter, an action the legal team characterised as unlawful.

Citing provisions of the 1999 Constitution (as amended), the lawyers contended that the attempted arrest breached their client’s fundamental rights, including the right to personal liberty, fair hearing, dignity of the human person, freedom of movement and right to own property.

“No government agency possesses unfettered authority to detain citizens without due process,” the statement read, adding that all state institutions are bound by constitutional safeguards.

The legal team demanded the “immediate and unconditional cessation” of any attempt to detain El-Rufai, the return of his passport, and a formal apology for what it termed an infringement on his rights and dignity.

It also maintained that the former governor would honour all legitimate law enforcement summons and would not evade lawful investigation.

The lawyers warned that legal action would be pursued against individuals and agencies allegedly responsible for the incident, stressing that the judiciary remains the proper avenue for resolving the matter.

As of press time, there was no official response from the DSS or the EFCC regarding the allegations.

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