Abba Kabir Yusuf (Gida-Gida)

By Salihi Adamu Takai

Contemporary political singers are known for the satirical content of most of their songs. Political songs are very descriptive of invective barbs, innuendos, and allusions. They are primarily meant to satirise opponents. Rarara’s invective style in his music can be the worst political song depicting invective barbs nowadays.

Tijjani Gandu is an exceptional political singer who uses minimal invective barbs. His songs are mostly for a one-sided party or his godfathers. Gandu is known for the centralised theme of his songs. He mostly only focuses on the party and the esteemed quality of his beloved and favourite politician.

“Abba Gida Gida” was the first song in 2019 to elevate Gandu’s reputation as a talented political singer. The song was accepted and spread to every nook and cranny. It was very stylish with its theme of mobilising for the then PDP gubernatorial flag bearer in Kano State (Engr. Abba Kabir Yusuf). The candidate was challenged for not being famous. So, Gandu released the song “Abba Gida Gida”, which made the candidate very well-known.

Gandu is always ready to challenge any chaos in Kano politics to protect the governor’s dignity. It has been known for the whole week that Kano State Governor Abba was criticised for his open statement against the inappropriate action of the Kano Hisba. The statement was misconstrued. The people’s opinions were very different. Some supported the Governor’s statement, and some opposed it.

Amid the chaos, Tijjani Gandu released a song recently titled “Saƙona,” my message. In the song, the singer, Gandu, sends sympathetic messages that make thousands of people weep while listening to the music. The song has some words of mercy and humility. The saying “Abba ya san girman malamai, shi ya sa ya ɗau Hisbah ya ba ta kullalle” means Abba respects Islamic clerics, so he appointed the most deserving person to head the Hisbah.

The singer tried to maintain his dignity of not being an abuser – he doesn’t abuse anyone in the song – he only calls the attention of the entire public to discard any misconceptions from any political opponents of the Hisba saga.

By Misbahu El-Hamza

Kano State makes headlines almost every year, and coincidentally, during Ramadan, for water scarcity. The frequent headlines are often attributed to electricity system failures, which disrupt water pumping or equipment faults at water treatment plants, exacerbating the situation.

About ten months ago, upon taking office, Kano State Governor Alhaji Abba Kabir Yusuf declared a State of Emergency to address water scarcity across the state, urging for patience and maximum cooperation from residents. Although I haven’t seen or reviewed the governor’s plan during this emergency, I recall that resolving Kano’s water issues was one of his campaign promises.

I remember when the governor inspected the Challawa Water Treatment Plant in May 2023 and expressed dissatisfaction with its condition. At the time, only two of the six pumping machines were functioning.

Following that, the governor gave the Kano State Water Board a one-week ultimatum to submit its demands to end the state’s water shortage. The public breathed a sigh of relief. Personally, I had hoped that we’d finally overcome this hardship.

Unfortunately, for nearly a year now, the situation has been prevalent not only in urban areas but even worse in rural communities. We are not only seeing those trending headlines of water scarcity in Kano; we’re experiencing the brunt of it.

Recently, the price of a 25-litre jerrican of borehole water in Kano surged by ₦50 to ₦150. Someone told me that he bought one at ₦200 around Kurmi market. In areas like Hotoro, Nassarawa LGA, where I reside near Kumbotso LGA housing the Challawa water plant, prices rose from ₦40 to ₦70 or higher. The Chalawa water plant is believed to have the capacity to supply the whole of Kano with water. Still, we rely heavily on individual boreholes for water, with little to no infrastructure connecting us to the water plant.

While I reside in a suburb and can afford to buy a jerrican of what seems to be clean water, in the rural areas where I often visit for work, the situation is dire. Many communities lack access to clean water sources, with broken or dried-up boreholes and wells being common. Residents, including young children, often resort to fetching water from stagnant ponds shared with cows, donkeys, camels, and even dogs. This water is what they use for all daily activities, posing serious health risks.

It’s evident that both state and local governments have neglected these communities, offering little to no solutions for their water woes. Where you see boreholes or wells in these communities, they are either constructed by individual donors or (charity) organizations, and a handful are constructed by politicians.

Governor Alhaji Abba Kabir Yusuf must be aware of the current water crisis in both rural and urban Kano. However, the pressing question remains: how long will his State of Emergency address the suffering caused by the persistent water scarcity or total lack of it across the state?

Three days ago, I heard a jingle apologizing for the water scarcity in the Kano metropolitan area, blaming the repair works at Challawa and Tamburawa treatment plants. It’s said to have been sponsored by the Kano State Water Board. To me, the jingle suggests the governor partly fulfilled his pledge; now, it’s the board’s turn to restore the water supply—or at least that’s my assumption. 

I know this isn’t the first time the board has apologized. In 2022, the then-managing director of the board was quoted as apologizing to Kano residents for failing to supply water during Ramadan. At that time, 25 litres of borehole water cost between ₦30 and ₦100.

I remain hopeful that before his remaining three years expire, Alhaji Abba Kabir Yusuf will emerge as Kano’s hero by addressing the water scarcity issue and providing relief to the growing population, including those in rural areas.

As the governor continues to address our water problem within this emergency period, I hope the demands the water board submitted to him as requested include: establishing new plants and reservoirs or enhancing existing ones, extending mainline pipes to suburbs and rural areas, ensuring independent power supply for the plants, and securing permanent employment for existing and additional staff. If the board manages its expenses independently, perhaps shifting them to the state payroll would also improve efficiency. 

With reliable service and an effective system in place, the board and the state government should be rest assured that Kano people will be more willing to pay for water, and the board does not need to depend heavily on its revenue from the industries it diverts our little water to.

Misbahu wrote from Kano via misbahulhamza@gmail.com.

Yakubu Nasiru Khalid

In March 2023, I wrote an open letter to Barrister Abba Hikima titled “Should a social fighter be a partisan?” The Daily Reality published the letter in the same month. In it, I declared the influence of politics and suggested partisanship in politics. All that I prophesied would happen to him is happening now. One cannot eat two corns at the same time. 

On this day, 10th March 2024, I came across several posts by Hikima that revealed his hidden connections with a governor, Abba Kabir Yusuf (AKY). These posts, which criticised AKY’s government for mismanagement and unfulfilled campaign promises, were rife with political cultism, a trait often associated with the members of the Kwankwasiyya sect.

As I studied him, he always thought he was right and did not make an excuse for fault or blunder. This is quite the wrong line of thinking, as he prefixed the title “Esq” in front of his name to address these issues in such a way. 

Hikima’s attempt to expose the weaknesses of AKY aims to get fame and widespread admiration from the opposing parties, but this will be in vain. As he considers himself a public saviour, this is outright wrong for him, and it’s too early to do so. Read, listen, make an excuse, advise and take action; these are what should be done for a well-sounding veteran social worker or fighter.

“Any momentary triumph you think you have gained through argument is a Pyrrhic victory: The resentment and ill will you stir up is stronger and lasts longer than any momentary change of opinion. It is much more powerful to get others to agree with you through your actions, without saying”~law 9

Most people who are happy about Hikima’s criticism writings are either members of opposing parties or those called “absolute blind loyalists” because they swallow everything without asking a question. What happened to Abba Hikima and AKY is almost identical to what happened to Sheikh Aminu Daurawa and AKY. 

Many believed Daurawa was wrong, but the way Abba made corrections was unreasonable and impolite. People are not making a fair judgement. Resolving a conflict encourages one to insist on objective criteria, not personal interest. How many times did Abba meet the governor privately for these issues? 

Lastly, I suggest he work smartly and silently within either a line of partisanship or as a social fighter. He can only do one at a time. A man who constantly complains is not the right person. Be a problem solver, not a complainer. 

Yakubu Nasiru Khalid wrote via yakubunasirukhalid@gmail.com. 

By Isma’il Hashim Abubakar, PhD

In my previous article, which predated and possibly heralded the public announcement of the voluntary and, of course, short-lived resignation of Shaykh Aminu Daurawa from his post as the Commandant-General of the Hisbah Board, I challenged what many people alleged to be a political romance between the Kano State Government and Murja Kunya, a rising TikToker who achieved notoriety through her lecherous utterances, unblushing gyrations, and licentious dances that not only defy moral codes but also corrupt the norms and values of Muslim society in northern Nigeria.

In that write-up, described by some as extremely blunt and overly radical, I chronicled a brief history of Hisbah and marshaled the unequal clout the morality police institution used to wield during previous Hisbah commandants and the immense sacrifices each of them made, which ultimately reinforced Hisbah and made it the most enduring and impactful religious bureaucracy established by the government since the return of Shari’ah at the turn of the century. I juxtaposed the achievements of Hisbah during previous leaderships against the commitment of the current command under Daurawa and concluded that the cleric was changing the course of how things used to be before his ascendancy as the Board’s head.

This view gains legitimacy through some of the Shaykh’s public confessions that, unlike during his predecessors’, he has modified and limited the ground operations of Hisbah such that he commands his guards to avoid storming and chasing elites, powerful figures, and places owned by influential personalities, while restricting their raids and arrests to the poor and weak masses who have no one to intervene and secure their release. This, to me, sounds counterproductive and explains why Murja Kunya nearly defeated Hisbah after she was arrested and jailed while awaiting trial, before her mysterious escape from prison.

To be candid and honest, Daurawa’s arrest of Murja was a courageous and commendable move, although certainly itself an act of defiance of a theory he formulated, which showed that he perhaps underrated Murja, and that was why he thought she belonged to the class of powerless masses, the supposed target of Hisbah’s wrath.

Meanwhile, the sudden announcement of Daurawa’s voluntary resignation after Governor Abba Kabir Yusuf’s public speech, which Daurawa and thousands of listeners received with dismay and interpreted as an authoritative demoralization of Hisbah, was ironically, based on the development that followed the resignation, a blessing in disguise. This awakened not only stakeholders but also remote audiences to the essentialness of the existence and backing of institutions like Hisbah. Having earlier decried Daurawa’s “soft” approach and selective application of his mandate, his resignation should be welcomed by me and those who have reservations about his policies.

However, like many pro-Hisbah fellows, I ironically found his sudden resignation shocking, albeit trying to live by the dictates of my admonition in my previous essay, thanks to the circumstances through which he almost vacated his seat. I spent the whole day after listening to the short clip of the scholar announcing his resignation, contacting and discussing with friends, and deliberating on who might be the right candidate to succeed Daurawa. Some of the names I heard allegedly being peddled and imposed on the conscience of Governor Abba sincerely scared me a lot.

One of those candidates is even a crony and closest representative of an infamous scholar who almost ignited a war in Kano due to his poisonous and blasphemous preachings before he was finally convicted by the court and is now still languishing in jail. It suddenly dawned on me, as it did to thousands of the audience, that Daurawa’s resignation would hardly lead to the reform of Hisbah we crave and the brave and intrepid posture and outlook that we aspire for the head of Hisbah to wear and maintain. In fact, whoever would have succeeded Daurawa would merely do the bidding of the Governor and avoid unleashing Hisbah’s wrath on people connected with the Governor’s political victory, even if they are as worthless as Murja Kunya.

It was this similar feeling and the fear of the decline of Hisbah’s influence that virtually alerted concerned Muslims to wade into the matter and, at different levels, embarked on calls and campaigns to have an understanding between the Governor and his cleric appointee to recant the resignation and to have a rethink on the position and function of Hisbah amidst growing disappointment at how immorality is holding sway in cyberspace and social media domains within the region. The mission for reconciliation sponsored, led, and facilitated by the Coalition of Ulama in Kano, besides the calls for Governor Abba to make peace with the Hisbah boss that stormed different quarters from various constituencies, has been very fruitful.

Sincere happiness and celebration for the triumph of Hisbah are now the stuff that spectators have to feast on these days, with pre- and post-reconciliation group photographs of the Governor, Daurawa, and the peacekeeping team flooding social media from all angles. Daurawa himself expressed happiness that the worries and reservations he earlier nurtured, which likely but also partly justify his diplomatic approach, will now be a thing of the past since there is a renewed commitment from the government to support, empower, and stand with Hisbah.

Daurawa’s recent efforts to synergize the function of Hisbah, mobilize, and secure more support for Hisbah from various groups and levels of people, as expressed in his public address and illustrated by his recent visits to important arms of government, including the Grand Khadis, are chiefly commendable moves.

The gaps created by Murja’s illegal escape from prison, which will hopefully now be checkmated, and the subsequent resignation of Daurawa all evince the previous lack of a commensurate and strong network that Hisbah ought to have had, which would have made its work easier. With the Sultan of Sokoto, the highest Muslim royal figure in Nigeria; top business moguls; prominent Islamic clerics across different sectarian divides; senior government officials; technocrats; academics and intellectuals; as well as the overwhelming majority of concerned Muslims within northern Nigeria all backing Hisbah and pledging unanimous allegiance to its commandant, the Board now has adequate authority to tackle and contain immorality on a larger scale and without, in the slightest sense, any class discrimination.

There is no better time than now to expand the scope of Hisbah and extend its activities to other Muslim states within the region. Sheikh Daurawa will be a very good asset, particularly as he reviews some of his previous approaches, to spearhead an advocacy movement to institute a unified Northwestern Hisbah command or zonal network, officially and legislatively endorsed by state governments in order to effectively counter the rising challenge of immorality that is spread largely on social media platforms.

The approachability, broadmindedness, and openheartedness that informed Governor Abba Kabir’s swift acceptance and accommodation of criticism and correction have restored some hope to the public of having a governor who would combine the leadership qualities of decisiveness, intrepidity, hard work, foresight, wisdom, and clemency at one time—the principal behavioral dispositions, part of which define Engineer Rabiu Musa Kwankwaso and his longtime political counterpart, Malam Ibrahim Shekarau. These are expected to come into play in Abba’s expected commitment toward and prioritization of Hisbah activities, particularly by reforming the administrative aspects of the Board, by first appointing a formidable governing council peopled with members who will be devoted to their job ahead of considering it a political favor through which to get material gratification. The best pool to draw on will be the same peacekeeping team that ensured the reconciliation between the Governor and Hisbah commandant.

Previous senior Hisbah officers as well will be of great importance as part of the governing council. An upward review of the monthly allowance from ten thousand Naira for Hisbah guards, such that it triples their current take-home pay, will be a visible indication that the Governor is now in full support of Hisbah. The Governor will be wiser if he takes singular caution by distancing himself from the pseudo-cleric he appointed as a religious adviser. The opportunist appointee, who is rubbishing Hisbah’s mission by advising his boss to reward Murja Kunya and integrate her into his cabinet, seems to be on a mission to drag the Governor into an unnecessary but suicidal fight with the religious constituency. With elements like this in the corridors of power, the sudden triumph of Hisbah will remain incomplete unless Murja Kunya faces the severe wrath of the law.

Isma’il writes from Rabat, the Kingdom of Morocco and can be reached via ismailiiit18@gmail.com.

By Salihi Adamu Takai

Kano State Coalition of Ulama comprises the great Islamic clerics of Kano from different sects to promote sanity and peace. The coalition is headed by Sheikh Abdulwahab Abdullah (Imam Ahlussunnah). The clerics, who grouped themselves in the religious effort of making the work of Almighty Allah effective in the state, are very important scholars of impeccable characters.

Kano State happens to be the ancient city in the northern part of Nigeria that is very popular for its religiosity. It is one of the first states in Africa to receive the light of Islam. Many scholars have revealed that Islam was received in the state through Wangarawa and Arab merchants.

The spread of the Islamic religion in the state has made it a very religious city—and the religious aspect has become very sensitive in the state. After some years of the spread of the Islamic religion in the city, there has been the existence of Sufism and other sects of beliefs.

The Islamic reformers played very vital roles in sanitizing the aspects of the religion. They focused vehemently on the teachings. They gave more emphasis to the seeking of knowledge of Islam. This aided the reformation in the religious activities of the State.

The spread of Sunnah came and knocked on every door. The objective of the Kano State Coalition of Ulama is to reform religious teachings to accommodate morality. Despite people having embraced religious knowledge and Western education, there is also a need to reform teaching activities and their adoption.

Sometimes, people have the knowledge, but they need to be guided on how to apply it to their teaching and learning. So, the reformation needs a coalition for its success. It is for the Muslims.

The Coalition of the Ulamas has been intervening in matters of religion. They are very keen on promoting sanity in religious activities. They call for peace—and peace signifies the best way of depicting Islam.

To also achieve the aim of their activities, they refer to themselves as the Coalition of Ulama of Kano. This means they comprise different Ulamas from different sects; from Izala, Qadiriyya, and Tijjaniyya.

The Coalition could also be the source of understanding one’s teachings amongst the Ulamas. The Tijjaniyya Clerics in the Coalition could understand some aspects from those Sunni Scholars.

Moreover, the Coalition led by Sheikh Abdulwahab Abdullah reconciled Sheikh Aminu Daurawa with Governor Abba Kabir Yusuf following their misunderstanding about the conduct of the Hisbah corps. Today, Daurawa has resumed his position as the Hisbah Commandant. This is one of the thousands of achievements of the Coalition. They intervene in every matter that affects the public.

May Almighty Allah continue to support the Coalition in achieving their goals, and may He reward them, amin.

Salihi Adamu Takai wrote via salihiadamu8888@gmail.com.

By Abdurrazak Muktar Makarfi

The recent departure of Malam Aminu Ibrahim Daurawa from his role as the commandant of the Kano State Hisbah Board left many people reflecting on the complexities of human relationships and the power of forgiveness. However, what followed was a heartwarming tale of redemption and reconciliation that touched the hearts of all who witnessed it.

Malam Daurawa’s decision to step down initially came as a surprise to the community. Known for his unwavering dedication to upholding justice and righteousness, his absence was keenly felt. Yet, amidst the uncertainty, a beacon of hope emerged in the form of a coalition of Kano Ulamas, who saw beyond the surface and recognised the genuine intentions of both parties involved.

The intervention of the Ulamas was a poignant reminder of the strength of the human spirit and the capacity for forgiveness. In a world often characterised by division and discord, their actions served as a powerful demonstration of the transformative potential of empathy and understanding.

For Malam Daurawa, the journey back to his role within Hizba was a humbling experience. Faced with the opportunity to return, he embraced it with an open heart, guided by the principles of integrity and compassion that had always been the cornerstone of his leadership.

As he resumed his duties, the outpouring of support from the people of Kano was overwhelming. Their unwavering belief in his ability to effect positive change was a source of strength and inspiration, propelling him forward on his mission to create a better future for all.

The bond between Malam Daurawa and the people of Kano and the Kano State governor, Engr. Abba Kabir Yusuf, grew stronger through this experience. Their shared journey of redemption and reconciliation deepened their connection, transcending the boundaries of leadership and community.

Looking ahead, Malam Daurawa’s story reminds us of the enduring values of integrity, compassion, and empathy that bind us together as a community. His journey is a testament to the power of forgiveness to heal wounds and the resilience of the human spirit in overcoming challenges.

Ultimately, Malam Daurawa’s story is not just about leadership or politics – it’s about the triumph of the human spirit and the enduring power of forgiveness to bring us together, even in the most challenging times.

Abdurrazak Muktar Makarfi wrote via prof4true1@gmail.com.

By Muhammad Abdurrahman

Kano State Governor, Abba Kabir Yusuf, has reconciled with the Commander General of the State Hisbah Board, Sheikh Aminu Daurawa, who had resigned his appointment last week.

Daurawa, who resigned from his position through a video that went viral while attending a retreat organized in Kaduna, stated that his decision was influenced by the public’s criticism of the Hisbah operatives and their actions.

Speaking to journalists about the development, the spokesperson to the governor, Sanusi Bature Dawakin Tofa, confirmed the reconciliation on Monday.

Dawakin Tofa said the reconciliation was achieved through the intervention of respected Islamic clerics and a meeting with the governor that lasted for hours.

Some of the people in attendance include Prof. Salisu Shehu, Dr. Saidu Dukawa, Sheikh Abdulwahab Abdallah, among others.

By Aliyu Zangina

The people of Kano State woke up to the news of the resignation of the Commander-General of the Kano State Hisbah Board (Hisbah). This came after criticisms directed at some of the activities of the Hisbah Corps by His Excellency, AbbaKabirYusuf, the governor of the state.

The Hisbah Board is a creation of the Kano State Hisbah Law 2003. Its primary responsibility is to advise on and enforce religious morality within the state. Despite this mandate, the corps has been criticized for violating moral codes and secular laws of the land by making illegal arrests, which are a damning affront to human dignity. It is on this premise that I seek to explore law and morality vis-à-vis the arrest in controversy.

THE INTERSECTION BETWEEEN LAW AND MORALITY

Arguments on the relationship between law and morality in the jurisprudential sense have lasted for ages and still rage on. The controversy surrounding Hisbah brings it to the fore.

Laws are loosely defined as enactments by a state, with binding and coercive force on individuals and institutions throughout the state.

While morality can be loosely defined as a proper behaviour in differentiation of what is right and wrong.

The major difference between them is while a breach of law attracts sanction, A breach of morality can only attract moral reprehension. The long age principle of law is that law and morality are poles apart. However, in the celebrated case of R v. Dudley & Stephens (1884)14 QDB 273 DC it was states that

“Though law and morality are not the same, and many things may be immoral which are not necessarily illegal, yet absolute divorce of law from morality would be of fatal consequence.”

In practice, morality complements the law, as many enactments were propelled by the moral demands of the people. For example, laws prohibiting theft and murder are rooted in the moral consciousness of the fact that taking other people’s property or life is morally wrong. Many laws embody moral principles within them, protecting and guaranteeing fundamental moral values. At the same time, the fundamental force is given by its moral obligation.

ACTIVITIES OF HISBAH

The term Hisbah in Kano has always been associated with controversy from its inception to date. When it is not President Obasanjo accusing the institution of jihadist tendencies, then it is people from the southern part of the country attacking the institution for destroying trucks of alcoholic drinks. The body has always been (in)famous for enforcing morality despite its efforts in curbing social and moral vices.

In November of last year, the Hisbah corps came under attack after raiding several hotels. A video of their operation surfaced on the internet, evidencing male officers harassing and apprehending female suspects and grabbing them in a commando style. Indeed, it was an affront to Islamic moral values. The actions of the Hisbah corps could be qualified as degrading treatment and, hence, unconstitutional. Allusions made to the video by the governor of Kano state prompted the commander-general’s retirement on March 1, 2024.

ARE LAWS REGULATING ARRESTS IN NIGERIA AT CONVERGENCE WITH OUR MORAL VALUES?

Unlike laws regulating search where the search is to be conducted by “persons of the same sex with strict regard to decency” and “reasonable time to withdraw” which must be given to a woman in purdah before a search is conducted on a premise she occupies, the laws regulating arrests in Nigeria have less regards to our moral values and culture as they do not have similar provisions regarding arrests to be conducted by persons of same-sex.

Therefore, the arrest carried out by the Hisbah corps is illegal only to the extent that it was done without a warrant, and their conduct violates the dignity of the suspect. However, the confinement of the female suspects by the male officers with excessive restraint cannot be faulted legally if there was a reasonable apprehension of violence, as our law does not mandate that the arrest of a woman be carried out only by a woman. This is not to serve as a justification for the degrading treatment meted out to suspects by the Hisbah corps during the arrest. They are suspects, not convicts, and even convicts are only deprived of their liberty, not their dignity.

CONCLUSION

“It is tempting to speak of law and morality as if they constitute two completely normative system whose prescriptions sometimes coincide and sometimes conflict. Maybe it is much more exact to consider law and morality as complementary. The complementarity of law and morality belies their separateness even though the two are not parallel streams whose water never mixed at any time.” UZOUKWU V. IDIKA (2022)3NWLR, (PT1818) (P, 462, paras G-H)

Many laws overlap with moral codes in Nigeria. Some laws were enacted to uphold our morality, but where the law does not contemplate our morals, it is our duty to call upon our senses of right and wrong. The Hisbah male officers should not have carried out the arrest of women, even though that alone cannot make the arrest illegal. It is their moral duty to have sent in their female officers to handle the entire scenario with a modicum of professionalism.

It is therefore put forward to our legislators that our Administration of Criminal Justice laws be amended to accommodate the model of arrest that will reflect our morals, culture, and dignity, just like the provisions on search.

Aliyu Zangina is a lawyer, and can be contacted via zanginaaliyu96@gmail.com.

By Mahmud Aminu Dambazau

The renewed interest in the state of infrastructure at Day Science College, Kano, by its alumni is highly commendable. When I was admitted thirteen years back, the school was one of the best in Kano State. No student sat on the ground; teaching materials were adequate; the library was full of books; the Physics, Chemistry, Biology and  Agric laboratories were well-equipped and functional. There was a Technical drawing studio, a weather station and even a computer lab provided by MTN. 

A large generator and school bus provided by the Malam Ibrahim Shekarau administration were well-maintained and functional. The toilets were clean and accessible. We even had a mini farm utilised by the agricultural students; water was never scarce. The school mosque had enough mats. That was then!

The academics, discipline and respect were topnotch. We wouldn’t have been one of the best if we had not been so lucky to have some of the best teachers across all disciplines. The current intervention proposed by the school’s old students might solve or at least reduce the present infrastructural gap. Below are  suggestions I think would help in sustaining or maintaining such and future interventions. 

A report by the 2012 chapter of The Old Students in 2021 revealed that there wasn’t even one classroom fully equipped with infrastructure and several classes without a single seat! The situation is worse at the moment. This is despite the interventions by corporate bodies, NGOs, CBOs, alumni, individuals and probably even the government. Maintaining infrastructure and equipment is impossible without funding. This decay might have been contributed by the pronouncement of free education by the government without providing alternative funding for these maintenances and other costs. 

I, therefore, propose a meeting with parents, teachers and representatives of chapters of the old students. Parents should be made to understand the importance of quality education and the present state of the schools in the absence of a stable funding option. The parents should, therefore, pay the sum of just five hundred naira (500) per student each term, which will, of course, not be school fees but meant for the provision and maintenance of physical and learning infrastructure. The individual chapters from the alumni should similarly pledge and contribute an annual fee of ten thousand naira (10,000) to be utilised for the same purpose.  

A friend of mine, Engr. Mustapha Tukur founded an initiative initially meant to consist of one hundred individuals in the Gadon kaya area of Kano who contribute the sum of one thousand naira monthly. I still can’t believe the number of interventions we have made through the voluntary contributions, which now involve other friends of his, even outside Gadon Kaya. With thousands of us as old students of Day Science College, if we could get just one thousand volunteers who could contribute one thousand naira per term (3-4 months),  we would be getting a million naira each term, which will go a long way in solving these issues raised in both short and long term.  

These funds can be managed by a committee with representatives from the parents, teachers,  school management, the school’s alumni and a representative of the KASSOSA national body.  The committee could be named Day Science Development Fund with clear guidelines, objectives, terms, timelines and deliverables.  

The above recommendations should not stop future government,  individual, chapter, or corporation interventions.  

While interventions have almost always been focused on physical infrastructure, there is a need to pay similar attention to the quality of education rendered. I was present at a debate organised by the pioneer administration of the KASSOSA BUK chapter among science school students. Day Science emerged second to the last, even though it was among sister science schools. The school, KASSOSA, or any respective chapter did not care to collect, analyse and report students’ performances at SSCE or similar examinations. While it is possible to excel academically without infrastructure,  it is impossible without quality education, even with the best infrastructure.  

On this note, I suggest an assessment be conducted to determine the number of teachers currently available for each course. Where the teachers are inadequate, Kassosites, with emphasis on those from Day science, should be engaged on contract to supplement the shortage. 

We have numerous alumni who have graduated yet are unemployed. If monies could be realised, an allowance which can cover their transportation and possibly feeding should be given to them. With that, we would have helped the school, its students, and the members of the old students who would ordinarily have been idle. With these interventions, I believe the past glories of Day Science College, now Mukhtar Adnan Day Science College, will be renewed.  

Mahmud Aminu Dambazau is a graduate of KASSOSA DSCK Class 2013. He sent this article via madambazau@gmail.com.

I would like to, first of all, congratulate you on your victory in the Supreme Court, which makes you nervous and suspenseful about the ruling. However, I wish to advise you based on the Kano people and beyond trust and a soft spot for you that made them vote for you never to disappoint them—for you will regret doing so eventually.

In the past and even now, many individuals have said that the politics of godfatherism are what may likely make you disappoint those you govern. Still, I am sure you will have them buried in their heads like bloody cow carcasses—I mean, the people saying that the politics of godfatherism is what may ultimately break you.

Abba, always remember the show of love and solidarity that the electorate displayed for you, even from those in other states of the country. Put that in the back of your mind so that whatever you do, you will consider it.

Sir, no one can deny that you have a passion for impartial leadership. This passion has been the driving force behind the people confiding in you from 2019 to 2023 when you were elected as the executive governor of Kano State.

Sir. Yusuf, you have demonstrated that you have a good blueprint for the common people of Kano State. This fact is undeniable for Kano residents and the whole country in general. Nevertheless, you started reviving what Kano lost, ranging from educational reform to agricultural development to health care, and so forth, with a clear mind—never back down, please.

Therefore, don’t allow yourself to be brainwashed by those who don’t have the state at heart but rather their narrow personal interests. People worldwide prayed and wished you well from the start of your political endeavours to where you are, so never make them regret their confidence in you.

I wish you all the very best in all your administrations.

Mallam Musbahu Magayaki writes from Sabon Fegi, Azare, Bauchi State. He can be reached via musbahumuhammad258@gmail.com.