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Eid ul-Adha: Timeless Lessons Of Sacrifice, Faith And Humanity, By Abdulkarim Abdulmalik

Eid ul-Adha, popularly known as the Festival of Sacrifice, is one of the most sacred celebrations in Islam.
Observed by millions of Muslims across the world, from Nigeria to Saudi Arabia, the festival goes beyond the slaughtering of animals and festive gatherings. It is a spiritual reminder of obedience, devotion, sacrifice, compassion, and submission to the will of Almighty Allah.
Every year, during the month of Dhul Hijjah — the final month of the Islamic calendar — Muslims commemorate the remarkable story of Prophet Ibrahim (Abraham), his son Ismail (Ishmael), and their unwavering faith in God. It is a story that continues to inspire humanity centuries after it first unfolded.
According to Islamic tradition, Prophet Ibrahim saw in a dream that Allah commanded him to sacrifice his beloved son, Ismail.
Dreams of prophets are regarded as divine revelations. Though the command was emotionally painful, Ibrahim did not hesitate to obey his Creator.
More astonishing was the response of Ismail, who willingly submitted himself to the divine decree.
The Holy Qur’an captures this extraordinary moment in Surah As-Saffat:
“O my son! I have seen in a dream that I am sacrificing you, so see what you think.”
He said:
“O my father! Do as you are commanded. If Allah wills, you shall find me among the patient.” (Qur’an 37:102)
As Ibrahim prepared to fulfill the command, Allah replaced Ismail with a ram, rewarding both father and son for their faith and obedience.
The Qur’an further states:
“And We ransomed him with a great sacrifice.” (Qur’an 37:107)
That divine event became the foundation of Eid ul-Adha — a celebration not merely of sacrifice, but of complete trust in God.
Today, Muslims who can afford it slaughter animals such as rams, goats, cows, or camels as an act of worship.
However, Islam emphasizes that the essence of sacrifice lies not in blood or meat, but in sincerity and piety.
Allah says in the Qur’an:
“Neither their meat nor their blood reaches Allah, but what reaches Him is piety from you.” (Qur’an 22:37)
This verse carries a timeless lesson for humanity. True sacrifice is not about outward appearance or ritual performance alone. It is about the purity of intention, sincerity of heart, and willingness to give up something valuable for a higher purpose.
In a world increasingly driven by selfishness, greed, materialism, and personal ambition, Eid ul-Adha reminds humanity that meaningful progress requires sacrifice. No family survives without sacrifice. No nation develops without sacrifice. No relationship flourishes without sacrifice.
Parents sacrifice comfort for their children. Teachers sacrifice time for students. Soldiers sacrifice safety for national peace. Medical workers sacrifice sleep to save lives. Human civilization itself is built upon sacrifice.
Eid ul-Adha therefore teaches Muslims and non-Muslims alike that life’s greatest achievements often come through patience, endurance, and selflessness.
The festival also promotes compassion and social solidarity. Islamic teachings encourage Muslims to divide the sacrificial meat into portions for family, relatives, and the less privileged. In many communities, Eid becomes a season when poor families taste meat after many months of hardship.
This humanitarian dimension reflects Islam’s concern for social justice and human dignity.
Prophet Muhammad (peace and blessings be upon him) said:
“He is not a believer whose stomach is filled while his neighbor goes hungry.”
— Hadith reported in Al-Adab Al-Mufrad
In another Hadith, the Prophet (peace and blessings be upon him) emphasized the spiritual significance of sacrifice:
“The son of Adam does no action on the Day of Sacrifice more beloved to Allah than shedding blood (of sacrificial animals).”
— Reported by At-Tirmidhi
Yet, the deeper lesson remains moral and spiritual transformation. Eid ul-Adha calls on humanity to sacrifice hatred, corruption, injustice, pride, tribalism, and intolerance.
For societies plagued by violence and division, the message of Eid is particularly relevant. Communities cannot experience peace unless individuals are willing to sacrifice ego and vengeance for reconciliation and coexistence.
In countries facing economic hardship, leaders are reminded that leadership itself is a sacrifice, not an avenue for personal enrichment. Public office demands honesty, accountability, and service to the people.
For the youth, Eid ul-Adha teaches discipline and purpose. Success demands sacrifice — sacrificing laziness for hard work, distraction for focus, and negative influences for moral excellence.
The annual pilgrimage of Hajj, which coincides with Eid ul-Adha in Makkah, further reinforces the values of unity and equality.
Millions of Muslims from different races, languages, and social classes gather in simple white garments before Allah, demonstrating that humanity is one family under God.
The farewell sermon of Prophet Muhammad (peace and blessings be upon him) echoed this universal principle when he declared:
“No Arab has superiority over a non-Arab, nor a non-Arab over an Arab, except by piety and good action.”
Thus, Eid ul-Adha is not simply a Muslim celebration. It is a universal moral lesson about faith, humility, generosity, obedience, and service to humanity.
As Muslims celebrate this sacred festival with prayers, charity, and joyful gatherings, the world must not lose sight of its enduring message: sacrifice is the foundation of every meaningful human achievement.
The story of Prophet Ibrahim (peace be upon him) teaches that faith sometimes demands difficult choices. The example of Ismail teaches courage and submission. The teachings of Prophet Muhammad (peace and blessings be upon him) remind humanity that true religion must translate into compassion and justice.
At a time when the world desperately needs healing, empathy, and moral responsibility, Eid ul-Adha offers timeless guidance.
Beyond the slaughtered ram lies a deeper question for every human being: What are we willing to sacrifice for truth, peace, justice, and the betterment of humanity?

That is the true spirit of Eid ul-Adha.

– Abdulkarim Abdulmalik is Abuja-based Journalist and Chairman, Governing Board of the Guild of Interfaith Media Practitioners Nigeria (GIMP-Nigeria).

NDC Clears All Screened Aspirants For Primaries, Says No Sale Of Nomination Form Now

The Nigeria Democratic Congress (NDC) has cleared all aspirants to various elective offices that have been screened to participate in the party’s primaries soon.
The party also resolved that there shall be no sale of Nomination Forms until after the primaries.
“Only aspirants who emerge successful from the primaries will be allowed to purchase, complete and submit Nomination Forms.”
The decisions were taken at the National Executive Committee (NEC) meeting, according to a statement by the national publicity secretary of the party, Osa Director.
He made it clear that no aspirant has been so far disqualified.
“Every aspirant who purchased an Expression of Interest Form is advised to proceed to their respective states and constituencies to participate in the primaries.”
The statement goes thus:
State Chairmen are directed to establish Local Organising Committees (LOCs) for the primaries in their respective states. These committees will assist the Electoral Committees in conducting the primaries across all local government areas.
Consequently, all State Chairmen are to liaise with INEC EPIMS officials, electoral officers, and relevant stakeholders in the conduct of the primaries.
The security of lives and property remains paramount. Therefore, State Chairmen are required to make adequate security arrangements to ensure a peaceful and credible process in their various states.
State Chairmen are also directed to convene meetings today with the Electoral Committees, State Executives, major stakeholders, and all aspirants to strategise for a hitch-free and inclusive primary election tomorrow.
The announcement of results shall be made exclusively by the national office.

Harar, The Forgotten Islamic City In Ethiopia, By Abdulkarim Abdulmalik

In an age where global Islamic history is often reduced to the deserts of Arabia, the palaces of Andalusia, or the empires of the Ottoman world, one ancient African city continues to sit quietly behind stone walls; almost forgotten by the modern Muslim world. That city is Harar.
Located in eastern Ethiopia, Harar is not just another historic settlement. For centuries, it stood among the most important centers of Islamic civilization in Africa. Some historians and travelers once referred to it as the fourth holiest city of Islam after Makkah, Madinah, and Jerusalem owing to its extraordinary concentration of mosques, shrines, scholars, and Islamic learning.
Inside its ancient walls known as the Jugol are 82 mosques and more than a hundred Islamic centers squeezed into narrow winding alleys that still echo with the call to prayer five times a day.
It is note worthy that beyond its spiritual reputation lies a deeper and more painful story: the story of a civilization many people never knew existed, and a people struggling not to disappear.
Long before Islam spread in Arabia and to other parts of the world, the Horn of Africa had already encountered the new faith. Islamic history records that some of the earliest Muslims migrated to Abyssinia during the lifetime of Prophet Muhammad to escape persecution in Makkah. That migration established one of the earliest relationships between Islam and Africa.
Centuries later, Harar emerged as one of the continent’s strongest Islamic centers.
Protected by a defensive wall built in the 16th century, Harar lbecame both a spiritual sanctuary and a cultural fortress. The city preserved Islamic scholarship, trade networks, architecture, poetry, and manuscript traditions while political upheavals reshaped surrounding regions.
To enter Harar in earlier centuries was no easy task. Outsiders were viewed with suspicion, and non-Muslims were generally forbidden from entering the city. This isolation strengthened Harar’s image as a mysterious holy city hidden within Africa.
That mystery fascinated the British explorer Richard Francis Burton, who famously entered Harar in 1855 disguised as a Muslim merchant. Burton later wrote about the city with amazement, describing its people, markets, religious devotion, and unique urban life.
At the time, Harar was unlike most cities outsiders had seen in Africa. It possessed organized Islamic institutions, libraries, schools, sophisticated trade systems, and strong cultural identity. The city was connected to the broader Muslim world through commerce and scholarship stretching across the Red Sea, Arabia, and beyond.
Yet Harar’s significance went beyond religion.
It was also a center of African intellectual achievement.
For generations, scholars in Harar copied and preserved handwritten Qur’anic manuscripts and religious texts, some of the oldest Islamic manuscripts found in sub-Saharan Africa today. Families passed knowledge from one generation to another in homes and mosques where Arabic, Harari, and Islamic sciences flourished side by side.
The city also became linked to the powerful Adal Sultanate, a Muslim state that played a major role in the political history of the Horn of Africa.
But like many great civilizations, Harar eventually faced forces larger than itself.
In 1887, Emperor Menelik II conquered the city. The fall of Harar marked a dramatic turning point in its history. The walls that once protected the city could no longer preserve its political independence.
What followed was a gradual political change with penetrating secular domination.
New populations entered the city. Political power shifted away from the Harari people. Cultural assimilation accelerated. Over time, the Harari language — once central to the city’s identity — began shrinking dramatically. Today, only tens of thousands still speak it fluently.
For many Hararis, the struggle is no longer simply about preserving buildings. It is about preserving memory itself.
Walking through Harar today feels like entering a living archive of African Islamic civilization. Ancient homes still stand. Elderly men gather near mosques discussing religion and history. Women preserve traditional dress and customs. The city’s old gates still open into labyrinth-like streets that seem untouched by time.
Yet modern pressures continue to threaten this fragile heritage.
Globalization, migration, economic hardship, and political instability have all contributed to the gradual erosion of Harar’s historic identity. Younger generations increasingly move toward dominant languages and cultures for survival and opportunity.
Ancient manuscripts risk deterioration. Oral traditions fade quietly when elders die.
The tragedy is not only that Harar is endangered.
The greater tragedy is that much of the world barely knows it exists.
African Islamic history has long suffered from neglect in mainstream historical narratives. Too often, Africa’s contribution to global civilization is discussed only through colonialism, slavery, poverty, or conflict. The rich intellectual and spiritual traditions of African Muslim societies rarely receive equal attention.
Cities like Harar challenge that distorted picture.
They remind the world that Africa did not merely receive civilization from elsewhere.
Africa also built civilizations of its own with cities of scholarship, architecture, law, spirituality, and trade deeply connected to global history.
Harar stands alongside places like Timbuktu in Mali as evidence that Islamic learning in Africa produced libraries, scholars, and urban cultures long before European colonial powers arrived.
But Harar’s survival carries another lesson for modern Muslims, everywhere.
Civilizations are not erased overnight.
They disappear slowly — when people stop preserving their stories, languages, institutions, and values.
The Harari people managed to protect their identity for centuries because they understood the importance of memory. They preserved manuscripts. They maintained mosques. They taught their children. They guarded traditions even during political uncertainty.
Today, many communities across the Muslim world face similar questions about identity and cultural survival in the face of rapid modernization.
What happens when younger generations no longer know their own history?
What happens when heritage becomes tourism instead of living tradition?
What happens when sacred places are remembered only after they are endangered?
Harar forces the Muslim world to confront these uncomfortable questions.
Despite everything, however, the city still breathes.
Every day, according to reports, the call to prayer rises above the old walls. Worshippers still fill the mosques. Markets still bustle. Ancient wooden doors still open onto hidden courtyards. The spirit of the city refuses to vanish completely.
Perhaps that is what makes Harar so extraordinary.
It is not merely a monument to the past.
It is a quiet act of survival.
In a world obsessed with louder civilizations and larger empires, Harar remains one of Africa’s most powerful reminders that history does not only belong to those who conquered continents. Sometimes history survives in narrow streets, fragile manuscripts, whispered prayers, and communities determined not to forget who they are.

However, behind those ancient walls in eastern Ethiopia, the forgotten Islamic city continues to wait for the world to remember it again.

I Have Fulfilled My 2022 Campaign Promises To Nigerians – President Tinubu

President Bola Tinubu has made it clear to Nigerians that he has fulfilled his campaign promises which he made in 2022 before he was voted in, to lead the country.
Delivering a speech to accept his nomination as flagbearer of the All Progressives Congress (APC) for the 2027 presidential election, Tinubu said: “We promised an improved power supply and an end to estimated billing. In the past three years, we have closed the metering gap by supplying 2.5 million meters via the Presidential Metering Initiative. We have established a N4 trillion bond programme to settle verified legacy debts owed to GENCOs and GASCOs. Under our administration, power generation sometimes peaked at 6000MW, 50 per cent higher than we had inherited. Our strategy is focused on redesigning the power sector into a bankable, investable, and capable sector that delivers power to homes and industries.”
He said that since that night in June 2022, a lot has changed, adding that the political landscape has evolved even as the electoral reforms have strengthened the credibility of our democy.
“Our economy has undergone significant structural reform, supported by new tax laws and fiscal policies that have boosted revenue collection for the federation.
“We promised to remove the financial barriers to higher education for our youth. Today, we have established the Nigerian Education Loan Fund, with over N282 billion disbursed and over 1.5 million beneficiaries.
“We moved away from wasteful fuel subsidies, unstable exchange rates, and weak infrastructure. Today, we are witnessing a turnaround: the naira is strengthening, foreign reserves are rising, and our economic outlook is positive despite the inflationary disruption caused by the war in Iran and the geopolitical crisis in the Middle East. We have strengthened macroeconomic stability through improved revenue performance, financial management, and better fiscal coordination.
“We have prioritised infrastructure across transportation, power, digital connectivity, housing, and irrigation as engines for inclusive growth. We are building concrete, durable roads and superhighways along the coast and on the Sokoto-Badagry route that will last for over 100 years. We are improving our airports and seaports after decades of neglect. We have reformed the oil and gas sector and are attracting billions of dollars in fresh investment in a sector that was almost comatose.
“Our social investment and human capital programmes target vulnerable households, youth, women, and small businesses. In addition, we are reclaiming our national values and ethos anchored on unity and the unbroken bond of togetherness. While our founding and now revived national anthem recognises our diversity, it reminds us of the work we need to do to forge a stronger and more perfect union. “Though tribe and tongue may differ, in brotherhood, we stand”: As Nigerians, we must continue to stand together for our country against all forces that seek to divide us.”
President Tinubu admitted however that despite the achievements, challenges remain.with many Nigerians still struggling with rising costs and economic adjustment.
“We do not dismiss these concerns; we understand them and govern not in comfort, but in reality—with honesty and action.
“I also acknowledge the security challenges still confronting parts of our beloved nation. I assure you that I take seriously the responsibility to safeguard the lives and property of every Nigerian. Our government has intensified efforts to strengthen our security architecture, support our brave armed forces and the police, and forge stronger partnerships with local communities. “We have invested in intelligence, surveillance, and modern equipment, and we are addressing the root causes of insecurity. We also expect the National Assembly to amend the Constitution to allow the creation of State police as a matter of national emergency.”
The president assured that he would not rest until peace and stability are restored to every corner of the country. “Our resolve is unwavering, and our goal is clear: a Nigeria where every citizen can live, work, and aspire without fear. As leaders and members of this great party, we should all be proud of what we have achieved for our country since our party took over governance in 2015, and of the outstanding economic progress we have recorded in the last three years of my administration. However, the work we began is unfinished.”

De Noble Club 10 Celebrates Golden Jubilee In August

A social service club, known as De Noble Club 10 Kogi Central has scheduled first week of August 2026 for the celebration of its golden jubilee anniversary.
President of the Club, Alhaji Abdullahi Kayode Mamman, who made this known in a statement in Abuja, said that August 6, 7 and 8 have been tentatively fixed for what he called: “the memorable celebration.”
According to him, the celebration would involve lecture on topical issue, visitation to important historical places, special award of honour to outstanding sons and daughters of Ebiraland, including the founding members of the Club.
“There will be special radio programme and laying of the foundation of the Club’s House as well as special educational programme in the three-day event.”
Abdullahi Kayode Mamman said that the Club, formerly known as De Club 10 Nigeria, was established in August 1976 by ten promising young men to promote social development, cultural preservation, public enlightenment and unity in Ebiraland, Kogi Central Senatorial District.
He said that the Club was registered in 1976 under the original name “Club 10 Okengwe.”
“It was founded by ten young Ebira students and youths, aged between 20 and 27 years.” One of the founders, Engineer. Shuaibu O. Salami, explained that the club was created as:
a platform for peace and unity, social interaction, information dissemination and community awareness.
The club later evolved into what is now known as De Noble Club 10 Kogi Central with its motto and philosophy as “Awareness.”
Its members believed that educating the public and promoting civic consciousness are necessary for the advancement of Ebiraland and Kogi Central.
Over the decades, the club focused on promoting Ebira unity and peaceful coexistence, public enlightenment campaigns, educational development, cultural and language preservation, scholarship support for indigent students, community development advocacy, political and social awareness programs
Some of the club’s major long-term projects are its Annual Summer School programme, public enlightenment radio programmes and public lectures on Ebira culture and values.
In December 2024, the club organized a major public lecture in Okene titled: “Salvaging Egbira Values and Language from Extinction: What Must Be Done.”
The main lecture was delivered by late Professor Nuhu Omeiza Yaqub, who urged the teaching of indigenous languages in schools to preserve cultural identity.
The club’s leadership expressed concern that many Ebira children were gradually losing fluency in their native language because parents increasingly preferred English at home.
The first ever Ebira-English Dictionary, authored by Yusuf Ozi-Usman, a veteran journalist and linguist, was presented during the lecture session.
In 2025, the club publicly appealed for peace and political reconciliation during the crisis involving Senator Natasha Akpoti-Uduaghan and the Nigerian Senate. The organization called for dialogue and cautioned against actions that could divide the people of Kogi Central.

How I Returned From The Gate Of Other World: Wonderful Nurses At Al Shifa Hospital, By Hassan Gimba

The nurses at Al Shifa Hospital in Makkah are well-trained, diligent and passionate about their work. They are very active as well. When I started to come around — returning to this world through the gate of the other world — I imagined the hospital as an army unit and the nurses as soldiers. Mostly Egyptians, they were active, agile young men aged between 23 and 35.
Among my favourites is Walid Abdel Elah Ahmed, an Egyptian. A strong, good and cheerful young man with a wife and a six-month-old baby girl, he clearly enjoys his job. I was always happy whenever he was assigned to me. The system there is that there are shifts, or “change of guards”, every morning at 8 am and every evening at 8 pm. Each patient in the Intensive Care Unit (ICU) is assigned a nurse who is responsible for them during each shift.
Some patients cannot go to the toilet, so they defecate in bed. The nurse responsible for such a patient cleans them up. He also ensures the patient receives prescribed medication on time and, if necessary, feeds them.
Whenever Walid was assigned to me, he would come and say: “Mr Gimba, I am with you. Anything you want, just wave at me, and I will come.”
Throughout my two-month stay at the hospital, I was unable to speak because I was breathing through my throat. But between my bed and the nurses’ station was a glass partition through which I could see them, and they could see me. Therefore, waving was how I attracted attention, except on some occasions when I hit the side of the bed.
Another dedicated nurse was Mohammed Alzahrani, a 23-year-old Egyptian. A smart and well-dressed young man, he would leave his chair and rush to me anytime I coughed, asking: “Mr Hassan, do you need suction?”
Suction, in this context, refers to the use of a device to remove mucus, saliva or blood from a patient’s mouth or airway. This helps clear obstructions and improves breathing. Since I had undergone a tracheostomy, suction became imperative for me. So, at times, I coughed deliberately to attract attention (lol).
There was also Ahmed Abdelrauf Galal, who amused me by shadow-boxing with me. Samy Fathy was another good man, though a bit serious. Hotton Khalid Mohammed Mokhtar, however, was Saudi Arabian. Eslam Ahmed Zahra, another Egyptian nurse, entertained me with amusing remarks and sometimes altered his voice like an actor.
There were many good female nurses there that I relied on to “save” me, especially during periods when I needed to be put on oxygen. Learning to breathe again without the aid of the life-saving machine was trying. Whenever I complained to them, through signs or writing, as I could not talk, they took it upon themselves to challenge the male nurses, who were stricter, to put me on oxygen. One of them was one popularly called “Mother”, perhaps because she was married and blessed with two kids.
Among them was Areej Mushtaq, a beautiful 26-year-old Pakistani nurse who looked upon me as a father. I subconsciously adopted her as a daughter. I appreciated the way she cared for me when she was assigned to me. I even entertained the idea of making her my daughter-in-law.
Then there was Ahmed Khatib, another Egyptian nurse, who called me “Uncle Hassan”. He is a football enthusiast and actively plays the game. Before I left, he had sprained his ankle. Mohammed Ahamed Elmaasy, another football lover, preferred watching his favourite club, Barcelona, win matches. He would come to me, happiness spread over his face, saying, “Barcelona won, and I am happy Real Madrid lost.” He did not know that Real Madrid is my team. But I could not tell him, I would just smile and clap, because I believed you should not be on the opposite side of the nurse taking care of you (lol).
Reda Mady, a 35-year-old Egyptian nurse, was the one I mentioned earlier in part two as being among those who prepared me for burial. When I removed the shackle from my neck, he asked: “Gimba, why?” and I replied: “Kois.” We were initially close friends, although he later became distant, even removing the walker brought to me to learn how to walk. I did not mind much because he gave it to an old woman. Still, he was my final contact with Al Shifa Hospital because he was the one who took me to the airport after my discharge.
Ibrahim Shawky, another Egyptian nurse, once came and cut my hair for me. Abdallah Saleh, another kind-hearted nurse, bore an uncanny resemblance to Russian President Vladimir Putin, so I nicknamed him “Putin”.
Khalifa Samir Mohamed was another easy-going Egyptian nurse with plenty of swagger. I noticed that young Egyptian nurses often carry themselves stylishly while working. Mohammed Yemeni, another dedicated nurse, was the last nurse assigned to me. Shrad, an Uztaz, was delightful, as was Sheraz, a Pakistani. Baby-faced Mahmoud Zahran was also a good chap. Though he was 26 years old, one would think he was 16.
Then there was AbdurRahman Badr. Unfortunately, I never asked him, but judging from his name — as we often do here — it is possible that one of his ancestors on his father’s side was involved in the historic Battle of Badr. He was like a giant, very strong, with sideburns and a beard. He walked as though he were running.
Al Shifa Hospital hardly uses tablets or capsules. They prefer infusions and injections. They also have very large syringes. Sometimes you would see Badr holding one with an outstretched arm while approaching a patient. One might think he was carrying a chisel to break through a wall. A faint-hearted patient who could still run might flee at the sight of him approaching (lol).
Al Shifa is a wonderful hospital — one of the best in Makkah, and certainly the best I have visited. However, the hospital may need to standardise staff uniforms. The only people with consistent uniforms are the cleaners and security personnel. Doctors and nurses wear various types of uniforms, making it difficult at times to distinguish one from the other.
Then there is the issue of phones. Understandably, young people cannot easily be separated from their phones. However, constantly being on them — sometimes disturbing patients — is inappropriate. On several occasions, I was woken from sleep by a nurse speaking loudly on the phone, sometimes while they were administering infusions to you. One day, a nurse was suctioning me while talking on his phone, wedged between his cheek and shoulder.
On some days, a child would be seen running around the wards as though in a nursery school. Often, he dragged chairs noisily across the floor.
But all things considered, Al Shifa Hospital is worth recommending to anyone.

… The Great Doctors

I want to believe Allah (SWT) brought me back to read my scorecard. He does that whenever He wants. All the more reason to forgive those who transgressed against you and seek forgiveness from those you have hurt. Importantly, to continue doing the good things one has been doing for humanity, as Dr Imdad of Al Shifa Hospital told me.
And this was why He answered the prayers of the multitude of people who interceded with Him on my behalf. People, some I knew, many I never knew from Adam. There were prayers in the National Mosque in Abuja, in many mosques, including the central mosque in Potiskum, and in several local governments in Yobe.
There were special prayers by members of the Islamic Movement in Nigeria in Potiskum and several other centres. Nigerian brothers in Qum and Karbala also contributed their quota. And these prayers were not only on Fridays, but at every given opportunity.
Individuals also contracted others to pray for me: even their children, from as early as when they were able to talk, prayed for me. The prayers of some kids were recorded and sent to Makkah, where they were replayed in my ear when I was sojourning between this world and the other.
My siblings, in addition to many other forms of prayer, shared and read portions of the Holy Qur’an amongst themselves and with our children. They did not leave out the youngest, who could read the holy book. The same with my in-laws in Maiduguri.
A person may be forgiven if they thought Facebook and other social media apps were created for me because the people praying for me took them over. It is heartwarming that many, many people — family, friends, associates, those known and unknown to me — were all praying for me. I was surprised to hear that some Christian associates, pastors and a church in Ghana, too, had put me in their prayers.
On my birthday, April 9, social media was filled with messages of goodwill, “get well soon” wishes and prayers for more health and a long life. Many people I did not even expect to be so prominent in their prayers for me were. Good examples, out of many, were distinguished Senator Musa Mustapha (Coolers) and Professor Abubakar Bukar Kagu, the Matawalli of Machina. The senator’s message was long and heart-touching.
In Makkah, too, prayers for me were many and earnest. Many of those who knew me and went for Umrah prayed for me. Even Makkah dwellers whom we met, like our landlord, Ali Bukar, his family and many others, were not left behind. My two wives, Dr Aminat Zakari and Hajiya Falmata Baba Adam, together with my son Abubakar Sadik, were always performing Umrah and, most times, circumambulating the al-Ka’bah al-Musharrafah (simply Ka’aba). On all occasions, they were praying for me. But the prayers were not limited to only these.
I was in the Intensive Care Unit (ICU) of Al Shifa, and visits were twice a day — 11 am and 9 pm — for 30 minutes each. One night, my wife, Dr Aminat, visited. I was then between this world and the other one, and so did not even know she came because I was not aware of my physical environment. She watched me, cried and left, but she did not go far: she sat outside the hospital crying and praying for me.
According to her, Dr Tamer, the chief medical officer there, came down to go home. He saw her and stopped. It was then she realised it was around 1:30 am. He asked her, “You are still around?” She answered him in the affirmative. It was not visiting time then, yet he asked her, “Do you want to see him?” and she said yes. He broke the rule and brought her in to see me, forgoing his own need to go home and rest.
When they came to me, she was just watching me and shedding tears. To her surprise, he, too, started tearing up. Then he showed his humility and belief in Allah’s Powers and Will. He told her, “Please pray for him and pray for us (the medical team) … we are also praying for him.” He was the one who, whenever my family asked him to give them the hospital bills, would tell them not to worry. “Let us take care of him first,” he would say.
I used to think Arabs were racists, but the doctors and nurses at Al Shifa have cleansed me of that thought. Here was I, a poor black man from Nigeria who could not profit them in any way, yet they gave their all to restore my health.
Doctor Tamer is like a father figure wherever he is. He always electrifies the hospital whenever he arrives. He went out of his way to get me a visa, get insurance to underwrite my hospital bills and secure an airline well-equipped to bring me home.
Dr Nazee, who was directly in charge of me, was a bubbly chap who also, like Dr Tamer, took my case personally.
Dr Imdad, the only non-Egyptian among them, is a Pakistani with a melodious voice. He gives the impression of being the life of the party. Kind-hearted, he comes close to a patient, propping him up psychologically. I recall him telling me to eat food. “You may not like it,” he told me. “Just eat.” And that was how I found myself eating the spice-less, bland Arabian food served to me.
Dr Hassan and Dr Ahmed Alsaid are two other great doctors there.
I could not get the name of the hospital’s chief executive officer, who used to come to the hospital now and then. One day, he stood by the door and blew kisses towards me. He, too, knew about Gimba the Fighter.

Hassan Gimba is the Publisher and CEO of Neptune Prime.

Deadly Gas Explosion In China Kills 90, Nine Missing, 120 Hospitalized 

A gas explosion at a coal mine in China’s northern Shanxi province, described as the country’s deadliest mining accident in recent years, has killed at least 90 people.
The official Xinhua News Agency said today, May 23, that the accident occurred yesterday evening, May 22. About 247 workers were said to be on duty at the time.
Report reaching us at Greenbarge Reporters online said that nine miners are still unaccounted for as of today afternoon. It said that more than 120 people are being hospitalized.
The cause of the explosion is currently under investigation, even as rescue work is pressing on with hundreds of rescuers and medical personnel sent to the site.
Meanwhile, Chinese President, Xi Jinping has called for an all-out effort to rescue the missing and called for the proper handling of the aftermath of the accident and urged a thorough investigation into its cause, with accountability pursued in accordance with the law.
It was reported that those responsible for the company involved in the mine accident have been “placed under control.”
An investigation team sent by China’s powerful State Council, equivalent to the country’s cabinet, would be conducting a “rigorous and uncompromising” probe into the deadly explosion.
One of the hospitalized miners, Wang Yong told CCTV in a video interview that he smelled sulfur “like firecrackers” and saw smoke.
“I told people to run,” he said, adding: “as I ran, I saw people being choked by the smoke. And then I blacked out.”
The state broadcaster also reported that blueprints provided by the coal mine did not match the actual layout, hampering rescue efforts.
The coal mine, operated by the Shanxi Tongzhou Coal & Coke Group with an annual production capacity of 1.2 million tons, was placed on a national list of disaster-prone coal mines by China’s National Mine Safety Administration in 2024 for having “high gas content.”
Shanxi province is known as China’s main coal mining province. With a size larger than Greece and a population of around 34 million, the province’s hundreds of thousands of miners dug 1.3 billion tons of coal last year, or almost a third of China’s total.
In China, coal remains a key energy source due to its lower cost and high availability, even as the country accelerates its transition toward green energy.
Mining disasters have been common, although authorities have implemented measures to improve safety over the past years.
In February 2023, 53 people were killed after a collapse at an open-pit mine in northern China’s Inner Mongolia region. In November 2009, an explosion at a mine in northeastern China’s Heilongjiang province killed 108, according to state media.

Flooding: Agency Builds Local Capacity For Emergency Response In Delta

…. NEMA DG, Zubaida

As raining season set in with recent prediction of flooding in parts of Nigeria, the National Emergency Management Agency (NEMA) has partnered with the Delta State Government to build local capacity for effective emergency response.
The partnership was sealed after a one-day capacity-building workshop organised by the State Emergency Management Agency (SEMA) and the National Emergency Management Agency (NEMA), Benin Operations Office.
The workshop had its theme: “Building Local Capacity for Effective Emergency Response.”
A communiqué emanating from the workshop, signed on behalf of participants by Mr Felix Orhe and Mrs Florence Nwabuzor, stressed the need for sustained community engagement and continuous public sensitisation campaigns to improve disaster awareness across Delta State.
Participants resolved that local emergency response structures and volunteer groups should be established in communities across the state to improve coordination during disasters.
Other resolutions included strengthening early warning systems and improving risk communication channels for residents in flood-prone areas.
The communiqué further recommended regular training programmes, simulation exercises, and emergency drills for all stakeholders involved in disaster response.
It also called for the inclusion of local councils, traditional rulers, youth organisations, women groups, and persons living with disabilities in disaster preparedness planning.
The participants urged the media to sustain public enlightenment efforts on disaster prevention, preparedness, and response strategies.
Earlier, the State Commissioner for the Bureau for Special Duties, Ejiro Etacherure, had declared the workshop open, raised concern over the rising frequency of emergencies in the state and Nigeria.
He listed flooding, fire outbreaks, building collapse, communal clashes and road accidents as major causes of loss of lives and property.
Represented by the Permanent Secretary in the Directorate, Prince Gregory Ejowhomu, he stressed the need for collaboration among institutions, stakeholders, and communities in managing emergencies.
According to him, effective disaster response requires strong institutional capacity, inter-agency cooperation, stakeholder participation, continuous training, and timely information sharing.
He assured that the state government would sustain proactive policies and continue supporting agencies responsible for disaster management.
In her remarks, the Director-General of NEMA, Zubaida Umar, described the workshop as timely, given forecasts predicting significant flooding in 2026.
Represented by the NEMA Benin Operations Head, Kenoma Ojuedere, she said the flood outlook identified 22 states and the Federal Capital Territory as high-risk zones.
She explained that the initiative aligns with the national disaster management framework aimed at reducing casualties and property losses.
Also speaking, SEMA Director, Alfred Ebreneyin emphasised that disaster management cannot be handled by a single agency alone.
He called for stronger collaboration among government bodies, security agencies, NGOs, development partners, and community volunteers to build resilience.
Participants included representatives of government agencies, security organisations, local councils, and other stakeholders involved in emergency management.

Jigawa Ready To Battle Flooding This Year, 20 Speed Boats On Standby For Emergency

Jigawa State government is battle ready for this year’s flooding, with 20 speed boats on standby for evacuation and emergency response services.
Hamza Muhammad, Special Adviser to Governor Umar Namadi on Environment, in an interview, said that the measure is aimed at ensuring prompt evacuation of victims trapped in flood prone communities.
Hamza Muhammad, who is the Co-Chair of the Technical Committee on Flood Mitigation, in the Hadejia Jama’are River Basin Development Authority HJRBDA, said that the state is determined to mitigate the disaster.
He said that the state government will respond promptly to the climate seasonal predictions by the Nigerian Metrological Agency NiMET and Nigerian Hydrological Service Agency NHSA.
“We are not taking the information for granted. We are committed to ensure the safety of lives and property of our citizens.
“The state governor directed the technical working committee on flooding, to take actions through proactive and preventing measures, especially in flood prone communities.
“We have been working tirelessly since February this year to reduce the impact of flooding as predicted by the agencies.”
He said that the government also embarked on a comprehensive erosion control programme through massive tree planting, reclamation of eroded lands, shelter belts, water sheds and desilt exercise to prevent river overflowing.
According to Hamza Muhammad, the committee is collaborating with water related agencies in Kano and neighbouring states, NHSA, NiMET, National Water Research Agency, NEMA, UNICEF and Red Cross Nigeria, to provide a contingency plan to reduce the effect of the disaster.
This was even as the Executive Secretary, SEMA, Hannafi Yakubu said that the agency has conducted sensitisation activities to create awareness on the dangers and safety tips of the disaster.
He said that the 2026 seasonal prediction indicated that flood would affect 11 local government areas of the state.
He listed the affected areas to include Ringim; Taura, Jahun, Miga, Malam Madori, Kaugama, Kafin Hausa, Auyo, Hadejia, Guri and Kiri Kasamma.
“Speed boats will be deploy to deep waters, while the canoes will be used in areas with shallow waters for the rescue mission.
“The agency also procured food and non-food items for emergency response in case of displacement caused by flooding.”

Gov Bala Mohammed Votes N29 Billion For Erosion Control In Bauchi State

The Bauchi State Governor, Bala Mohammed has announced a N29 billion vote to control erosion and flooding in the state.
Governor Bala Mohammed, who inaugurated the project in the state capital, said that it is aimed at protecting lives, restoring degraded environment and stimulating economic activities.
He said that the project is designed to restore 9,842 hectares of degraded lands, provide relief to 213,000 people, and channel over 14 million cubic metres of water annually for irrigation and other economic activities.
Governor Bala Mohammed said that erosion control would be executed at Shagbungara, Unguwar Jidadi, Abubakar Tatari Ali Housing Estate and Gwallagan Mayaka in Bauchi metropolis, while flood control would cover downstream communities across the state.
“Unmanaged erosion and poor drainage systems has created serious public health concerns, including increased malaria and water-related diseases caused by stagnant water.
“This project is not merely an engineering intervention; it is a public health intervention, a social protection intervention and a long-term investment in human dignity and community well-being.”
According to the governor, restoring the affected areas will improve security by reclaiming abandoned erosion corridors and enhancing accessibility within communities.
Bala Mohammed said that restoration of the wetlands and improved water management systems would support dry-season agriculture, landscaping and small scale enterprises capable of strengthening household incomes and food security.
“Environmental restoration can serve as a catalyst for economic growth, job creation and poverty reduction.”

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