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Friday Sermon] This Is How To Love The Prophet Muhammad (Peace Be Upon Him)!

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Imam Murtadha Gusau

By Imam Murtadha Gusau

In the name of Allah, the Most Gracious, the Most Merciful

All praise is due to Allah, the Lord of all creation. May the salutations of Allah, His peace and blessings be upon our beloved Prophet, his family, his companions and his true and sincere followers until the Last Day – then to proceed:

Dear brothers and sisters! As Muslims, we are commanded to love the Messenger of Allah (Peace be upon him) and to follow in his path without religious deviations or innovations, in order to worship Allah Almighty in the way that He commanded. Sometimes, unfortunately, our claims of love fall short, and thus there are signs that we can reflect on in order to analyse how much love we truly have for the greatest human being to walk this earth, Peace and blessings be upon him.

Respected servants of Allah! The strength of love for the Messenger of Allah (Peace be upon him) is connected to the Muslim’s faith. When his faith increases, his love for the Prophet (Peace be upon him) increases. Loving the Prophet (Peace be upon him) is an act of obedience to Allah and a means of drawing closer to Him. Loving the Prophet (Peace be upon him) is one of the obligatory duties in Islam.

It was narrated that Anas (RA) said: The Prophet (Peace be upon him) said:

“None of you truly believes until I am more beloved to him than his father, his child and all the people.” [Bukhari and Muslim]

You can increase your love of the Messenger of Allah (Peace be upon him) by realising the following:

1. He was sent by his Lord who chose him above all of creation to convey the religion of Allah to mankind. Allah chose him because He loved him and was pleased with him. If Allah were not pleased with him, He would not have chosen him. So we must love the one whom Allah loves and be pleased with the one with whom Allah is pleased. We must realise that he is the close friend of Allah (Khalil) and that close friendship is a higher status and it is the highest degree of love. Jundub (RA) is said to have narrated that:

“I heard the Prophet (Peace be upon him) say: ‘I declare before Allah that I have no close friend from among you. Allah has taken me as a close friend as he took Ibrahim as a close friend. If I were to have taken a close friend from among my Ummah, I would have taken Abu Bakr as a close friend.” [Muslim]

2. We should realise the high status to which Allah has raised him, for he (Peace be upon him) is the best of mankind. It was narrated that Abu Hurairah (RA) said:

“The Messenger of Allah (Peace be upon him) said: “I will be the leader of mankind on the Day of Resurrection, the first whose grave will be opened, the first to intercede and the first to be asked to intercede.” [Muslim]

3. We should realise that he suffered trials and difficulties in order to bring Islam to us. We should remember that the Messenger of Allah (Peace be upon him) was persecuted, hit, slandered and insulted; the closest people to him disowned him and accused him of being a madman, a liar and a sorcerer. He fought the people in order to protect the religion so that it could reach us; they fought him, expelled him from his people and homeland, and gathered armies against him.

4. We should follow the example of his companions who loved him deeply and sincerely. They loved him more than wealth and sons, and more than their own selves. There follow some examples of that:

“It was narrated that Anas (RA) said: I saw the Messenger of Allah (Peace be upon him) when the barber was cutting his hair and his companions were going around him wanting to ensure that his hair would fall only into someone’s hand.” [Muslim]

CITAD Decries Alleged Gender Based Violence At Kano Higher Institution

It was narrated that Anas (may Allah be pleased with him) said:

“On the Day of Uhud some of the people fled and left the Prophet (Peace be upon him), but Abu Talhah stood before him covering him with a shield. Abu Talhah was a powerful archer who broke two or three bows that day. When a man passed by carrying a quiver containing arrows, he would say: Give them to Abu Talhah. Whenever the Prophet (Peace be upon him) raised his head to look at the people, Abu Talhah would say: “O Prophet of Allah, may my father and my mother be sacrificed for you, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck.” [Bukhari and Muslim]

5. You should follow his Sunnah in word and deed, so that his Sunnah is the path you follow in your whole life, and you put his words before any other words and put his command before everything else; and you should follow the Aqidah (belief) of his noble Companions, and the Aqidah of the Tabi’in who followed them, and the Aqidah of those who followed their path until the present day, namely Ahlus-Sunnah wal-Jama’ah, and avoid bid’ah (innovation).

We ask Allah to help us to love His Messenger (Peace be upon him) and to make him dearer to us than our children, parents, families and our own selves.

Dear and respected servants of Allah! Also, following are some signs that you love Prophet Muhammad (Peace be upon him) sincerely:

1. You follow the message that he conveyed (the Qur’an): This entails reciting, studying, and implementing the rulings of the Creator that were revealed through His Messenger. Belief in the divine scripture is just one part of faith; implementing its rulings in your life is another. Study the Qur’an on a daily basis. Recite, understand, implement, and memorise what you can.

2. You love to follow the Sunnah: Every individual will vary in their love of the Sunnah and thus their love of the Messenger (Peace be upon him). The more you love the Sunnah, the more you’ll try to implement it in your life. You’ll never hear the words “It’s just a Sunnah” coming out of your mouth, primarily because you’ll do anything to follow his path. Instead, every time you learn about a Sunnah, you’ll be eager to implement it in your life. When you learn that something contradicts the Sunnah, you tend to stay away from it lest you fall into religious innovation (Bid’ah). You also ensure that what you’re doing on a daily basis is legitimate and has some basis in the Qur’an or his Sunnah (Peace be upon him). Study the Sunnah from an authentic source and implement it into your life.

3. You study his Sirah and encourage others to do so: Every Muslim should study the biography of the Prophet (Peace be upon him); his compassion, his love, his dedication, his sincerity, his beauty, his exalted character, his concern for his Ummah, and what he went through to convey this message to the rest of the world. The companions used to teach their children the Sirah from a young age. This is one of the greatest signs you love the Messenger of Allah (Peace be upon him) because you want to know more about him and his life, and oftentimes you’ll see those who love him study the sirah multiple times. Study the Sirah from a reputable, authentic source. You have so many resources in this day and age that there’s no excuse for not reading a summarised version of the Sirah or listening to a video series. Furthermore, encourage your family and friends to also study the sirah and share gems from your studies in order to encourage others.

Studying the Prophet’s Sirah is a sign for our love for the Prophet (Peace be upon him); one cannot truly love someone except that they must know about them. This love for the Prophet (Peace be upon him) should supersede our love for our fathers, mothers, relatives, children and even ourselves.

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By studying the Sirah we learn about the sacrifices and struggles made by the Prophet (Peace be upon him) in his life to spread Islam. This love must be sincere love for him and it must be translated into obeying him in what he commanded and following his example as a way of life. Imam Shafi‘i would say:

“لَوْ كانَ حُبُّكَ صَادِقاً لأَطَعْتَهُ, إنَّ الْمُحِبَّ لِمَنْ يُحِبُّ مُطِيعُ”

“If your love is sincere, you would have obeyed Him. For verily the lover for the one he loves, obeys him.”

We must understand, to love the Prophet (Peace be upon him) is an obligation for every Muslim.

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

“The reason why it is obligatory to love the Prophet (Peace be upon him) and venerate him more than any other person is that we cannot attain the greatest good in this world or in the Hereafter except at the hands of the Prophet (Peace be upon him), by believing in him and following him. That is because no one can be saved from the punishment of Allah, and the mercy of Allah cannot reach him except by means of the Prophet (Peace be upon him), by believing in him, loving him, being loyal to him and following him. This is the means by which Allah will save him from punishment in this world and in the Hereafter. This is the means by which he will attain what is good in this world and in the Hereafter.” [See Majmu‘ al-Fatawa, volume 27, page 246]

Let us spend time every day to study the life of our beloved Prophet so we can increase in love for him. How is it we spend so much time knowing friends, spouses, people we admire, but we do not spend time learning about the best of mankind.

Read even a minimum of 15 mins a day on the Sirah of the Prophet (Peace be upon him). Start with the book ‘The Sealed Nectar’ by Shaykh Safiyur-Rahman Al-Mubarakpuri, then move to more advanced books.

4. You ask Allah to send prayers upon him often: Saying “Allahummah salli ala Muhammad” in any of its appropriate variations is asking Allah to send peace and blessings and mercy upon the beloved Messenger, and every time you do it, Allah Almighty will send upon you 10 times the blessings and mercy in your life. Furthermore, every time you send salutations upon him, an angel appointed next to the Messenger (Peace be upon him) to conveys your prayers to him. Finally, the more you send prayers upon him, the closer you’ll be to him on the Day of Resurrection and the more of his intercession you’ll have on that severe day.

Try to at least begin the basic habit of sending 10 prayers upon him in the morning and 10 in the evening and work your way up from there throughout the day and night, especially every time you remember him or when his name is mentioned (Peace be upon him).

5. You love the things he loved and the people he loved: This includes acts of worship (fasting Mondays and Thursdays or praying at night) and countless Sunnan (such as using the siwak) as well as the people he loved and those who loved him, such as Abu Bakr, Umar, Uthman, Ali, his entire family, and the companions in general. This is a litmus test for many who claim to love the Messenger but believe in fabrications against his noble companions.

6. You frequently remember his life and wish to be with him: When you love someone, you find yourself thinking

The more you love the Messenger of Allah (Peace be upon him), the more you’ll refer back to his life and the more you’ll pray that Allah grants you reunion with him in the Hereafter, in the highest levels of Paradise.

Dear brothers and sisters! I have no doubt, no any Muslim worth the name will be happy or will support, agree or accept an insult on the personality of our beloved Prophet Muhammad (Peace be upon him), and at the same time we are telling the whole world with a strong voice that wallahi, you cannot also love the Prophet Muhammad (Peace be upon him) by going against his Shari’ah or his laws!

Prophet (Peace be upon him)’s Shari’ah prohibited you to take the law into your own hands, you are doing it or inciting people to do so all in the name of showing your love to him, which is a great lie!

His Shari’ah prohibited you to punish anybody through burning with fire, and you are doing it all in the name of loving him (Peace be upon him)!!

Imam Abu Dawud (may Allah have Mercy on him) collected three Hadiths in a chapter of his Sunan called:

“The Detestable Nature of Burning the Opposing Forces (in Military Confrontation) With Fire.”

The first two Hadiths narrated by Abu Hamzah al-Aslami and Abu Hurairah – may Allah be pleased with them – include the following clear prohibition:

“No one may punish using fire other than the Lord of the Fire (Allah).”

The third Hadith narrated by Abdullah Ibn Mas’ud – may Allah be pleased with him – includes the wording:

“It is not befitting for anyone to punish using fire, other than the Lord of the Fire (Allah).”

All the three Hadiths were classified as “Sahih” (authentic) by Shaykh Al-Albani (may Allah have Mercy on him) in his checking of the Sunan. In Silsilatul-Ahadith as-Sahihah, he adds a discussion of the authentic narration of when Ali, the fourth Caliph of the Muslims, ordered some people to face the death penalty by fire. When news of this reached Ibn Abbas, he disapproved of the decision and relayed a Hadith of the Prophet (Peace be upon him) with a similar wording:

“Do not punish with the punishment of Allah!” [Bukhari]

Imam at-Tirmizi also collected it in his Jami’, adding that when this comment got back to Ali, he said, “Ibn Abbas has spoken correctly.”

So the narrations clearly prove the impermissibility of harming or killing people with fire, in both wars and punishments for crimes, as understood and narrated by at least four of the Companions.

Allah is the only One who has the right to punish anyone with fire.

Our beloved Prophet Muhammad (Peace be upon him) commanded us to listen to and obey our leaders, but we said No, and still claiming that we love him (Peace be upon him)!!!

“So let those who oppose the Prophet’s command beware, lest fitnah strike them or a painful punishment.” [Qur’an, 24:63]

And lastly, my message to all of you is the saying of Allah Almighty:

“Say: “Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us with truth. And He is the (Most Trustworthy) All­Knowing Judge.” [Qur’an, 34:26]

O Allah, grant us true and complete love for your Messenger and his Sunnah and allow us to be upon his path in this life and to rejoice with him in the next life.

We ask Allah to help us to love His Messenger (Peace be upon him) and to make him dearer to us than our children, parents, families and our own selves.

All praises and thanks are due to Allah alone, 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 and sincere followers.

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, Shawwal 19, 1443 AH (May 20, 2022).

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BUK, European Space Agency Equip Journalists with Satellite Tools for Climate Reporting

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The participants during the workshop

Anas Yushau Yusuf

Journalists and media practitioners have been equipped with practical skills in the use of Earth Observation technologies to improve climate change and environmental reporting during a capacity-building workshop organised by Bayero University Kano (BUK) in collaboration with the European Space Agency (ESA) and Future Earth.

The one-day workshop, titled “Achieving Transformative Flood Risk Management in Informal African Cities Using Demystified Earth Observation,” was held at Bayero University Kano. It brought together journalists from various media organisations to explore how satellite imagery, geospatial data and Earth Observation platforms can support evidence-based reporting on environmental and climate-related issues.

In his welcome address, the Project Lead, Prof. Aliyu Salisu Barau, said the training was designed to empower journalists with practical tools that would improve the quality, accuracy and credibility of environmental reporting.

“As the climate change crisis continues to unfold across our societies, the public depends on accurate, timely and evidence-based reporting,” he said.

According to him, participants would gain hands-on experience with Earth Observation platforms that can help journalists verify environmental claims, strengthen investigative reporting and communicate complex climate issues more effectively.

Prof. Barau noted that environmental challenges such as flooding, drought, land degradation and rapid urbanisation require reporting that is supported by scientific evidence rather than assumptions.

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The Deputy Vice-Chancellor (Research and Development) of Bayero University Kano, Prof. Amina Mustapha, described climate change as one of the most pressing development challenges confronting Northern Nigeria and the wider Sahel region.

She urged journalists to pay greater attention to environmental stories that directly affect communities, including desertification, the shrinking Lake Chad, food insecurity, climate-induced displacement and the implementation of initiatives such as the Great Green Wall.

Prof. Mustapha stressed that the media has a critical role in informing the public, influencing policy discussions and promoting accountability through accurate and well-researched environmental reporting.

Delivering her remarks virtually, Freya Muir, Research Coordinator at the European Space Agency and Future Earth, highlighted the importance of Earth Observation data in supporting climate monitoring, disaster preparedness and sustainable environmental management.

She explained that satellite-generated data provides reliable information that can help governments, researchers, humanitarian organisations and journalists better understand environmental changes and communicate risks before disasters occur.

The workshop featured technical sessions on the fundamentals of Earth Observation, accessing satellite data for evidence-based reporting, visual storytelling using geospatial information, investigative environmental journalism, and the application of Earth Observation tools for early warning communication and climate risk reporting.

Participants also took part in a hands-on practical session where they were introduced to digital Earth Observation platforms and guided through the process of accessing and interpreting satellite data for story development.

The training forms part of an ongoing collaborative project aimed at strengthening flood risk management in informal African cities by making Earth Observation technologies more accessible to researchers, policymakers and the media.

For many participants, the workshop demonstrated that modern journalism increasingly requires the ability to interpret scientific data alongside traditional reporting methods. By combining satellite imagery with field reporting, journalists can produce more accurate, compelling and impactful stories that contribute to public awareness and informed decision-making on climate and environmental issues.

The workshop ends with a renewed call for stronger collaboration between scientists, academic institutions and the media to ensure environmental reporting is rooted in credible evidence and serves the public interest.

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Journalists, Researchers and Development Experts Call for Greater Focus on Impact Storytelling as ISDI Holds Founding Conversation

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Journalists, filmmakers, researchers and development communication experts have called for a fundamental shift in how development is documented in Africa, urging media practitioners and development actors to move beyond reporting project implementation and focus on the tangible impact interventions have on people’s lives.

The call was made during The ISDI Founding Conversation, convened by the Impact Storytelling for Development Initiative (ISDI) in Kano under the theme: “Documenting What Changed: The Future of Evidence-Based Impact Storytelling in Africa.”

The invitation-only gathering officially introduced ISDI, an independent development communication and impact storytelling institution dedicated to documenting sustainable development through evidence-based journalism, documentary filmmaking, photography, research and strategic communication.

In his opening address, Founder and Executive Director of ISDI, Ibrahim Ayyuba Isah, said the institution was established to bridge the gap between development interventions and the human stories that demonstrate their real impact.

“Every development intervention has two stories. The first is the story of implementation. The second is the story of impact. While implementation tells us what was done, impact storytelling asks a more important question: What changed? ISDI exists to document that second story through evidence, community voices and ethical storytelling.”

Participants agreed that while governments, development agencies and civil society organizations invest significant resources in development programmes, many of the stories that demonstrate how those interventions transform lives remain untold.

Dr. Musa Sufi, Chief Executive Officer of SIDES Media, described ISDI as a timely initiative capable of expanding conversations around development.

“It is inspiring to see an initiative like this coming from Kano. ISDI has given us another opportunity to make an impact. It provides more people with the opportunity to join the conversation and contribute to meaningful change.”

Speaking on the role of solutions journalism, Musbahu El-Hamza, Solutions Journalist and Host of Fitila Podcast, said development communication must go beyond celebrating successes.

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“Development stories do not only focus on what works; they should also examine what does not work and why. If someone tries to implement a solution and the intervention fails, who tells that story and explains why it did not work? That is equally important.”

The Head of News, Cool FM/Wazobia FM and Arewa Radio, Abdurrahman Isah, challenged journalists to move beyond urban centres in search of stories that truly matter.

“Building a school alone is not development. We can only call it development when it touches lives and improves the quality of life of the people living in those communities. That is the story journalism should be telling.”

He also stressed the importance of persistence in reporting, noting that meaningful change often comes through sustained follow-up journalism rather than one-off coverage.

For Nafisa Murtala Ahmed, Development Journalist and Head of Programmes at Express Radio, development storytelling begins with communities telling their own stories.

“We are not telling our own development stories or celebrating our community achievements. Development starts with you. When you develop yourself, you can then contribute to the development of your community.”

She added that journalists must move beyond reporting events to telling stories that connect with people’s lived experiences.

The Founder of KDC Foundation, Khalifa Dankadai, described impact storytelling as an important tool for strengthening accountability and sustainability in development.

“Impact storytelling ensures that we do not merely report implementation but critically examine what changed, what the situation was before the intervention and how it has improved since then. It helps hold donors, implementers and communities accountable while protecting the gains of development.”

Other contributors, including Dr. Najib Usman, Hannatu Suleiman, Hauwa Mustapha, Hayatuddeen Muhammad, Furera Isiaka and Umar Gombe, emphasized the importance of community engagement, inclusion, collaboration, research, follow-up reporting and evidence-based documentation in strengthening sustainable development across Africa.

The conversation concluded with a shared commitment to promote collaboration among journalists, researchers, filmmakers, development practitioners and communication professionals in documenting measurable change and amplifying community voices.

Looking ahead, ISDI announced plans to expand its work beyond storytelling through strategic partnerships, research, public dialogue and the establishment of the ISDI Academy, which will build the capacity of young people, women, content creators, photographers, filmmakers and journalists in evidence-based impact storytelling and documentary production.

About ISDI

The Impact Storytelling for Development Initiative (ISDI) is an independent development communication and impact storytelling institution dedicated to documenting sustainable development through evidence-based journalism, documentary filmmaking, photography, research, strategic communication and capacity building.

Guided by the question “What changed?”, ISDI works to amplify community voices, preserve development knowledge and strengthen accountability by documenting the measurable impact of development interventions across Africa.

Website: www.isdiafrica.org

 

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Pantami’s Church Visit Sparks Mixed Reactions Online

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By Yusuf Danjuma Yunusa

Professor Isa Ali Pantami, the Peoples Democratic Party (PDP) governorship candidate for Gombe State, visited the Evangelical Church Winning All (ECWA) in Federal Low-Cost, Gombe, on Sunday to sympathize with congregants following a recent fire incident that destroyed parts of the church facility.

Pantami, who also serves as a representative of Senate Leader Ibrahim Hassan Dankwambo during the visit, described the gesture as a personal decision given his proximity to the church as a neighbor. He offered prayers for those affected and conveyed Dankwambo’s heartfelt sympathies while expressing solidarity with the church and the broader Christian community.

However, the visit—made by a prominent Islamic cleric—has generated significant debate across social media platforms, with critics questioning the appropriateness of the gesture while others have defended it as a demonstration of inclusive leadership.

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Public Reactions

Social media users offered contrasting perspectives on the visit:

Amoka commented: “Sheikh Pantami Visits Church earlier today in his hometown in Gombe . What politics can not do, doesn’t exist.”

Ibrahim expressed surprise at the political dynamics, stating: “Omo! Fear Politics oo.”

Beatrice offered a lighter take, remarking: “This country na Cruise I swear.”

Others saw the visit through a more unifying lens. Paul noted: “Leadership is for all,” while Isaac Ebiloma emphasized common humanity: “We were humans before religious differences. Politics or not, it’s ok to visit others and sympathize with them.”

The visit comes amid Pantami’s gubernatorial campaign in Gombe State, where religious and ethnic considerations often feature prominently in political discourse. The former Minister of Communications and Digital Economy has faced scrutiny throughout his political career regarding his religious identity and its intersection with public service.

The ECWA church community has yet to issue an official statement regarding the visit or the extent of damage caused by the fire incident.

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