By Abdulkadir Aliyu Shehu
The ancient city of Kano, a cradle of Islamic civilisation and one of the oldest surviving traditional emirates in sub-Saharan Africa, has once again demonstrated the enduring strength of its cultural institutions. With the reinstatement of His Highness Malam Muhammadu Sanusi II as the 16th Emir of Kano, a necessary purge of disloyal palace servants has taken place rooted not in politics, but in sacred custom and historical continuity.
Galadiman Sallama, Sarkin Yakin Danrimi, and Sarkin Tafarki, as well as several others whose refusal to pay Mubayi’a the traditional pledge of allegiance placed them in direct contradiction to centuries of palace protocol, were among those recently required to vacate the Emir’s palace, Gidan Rumfa.
Gidan Rumfa, established circa 1480 by Sultan Muhammadu Rumfa, is not merely a residence; it embodies Kano’s royal heritage. Serving as the heart of the Emirate’s political, spiritual, and judicial authority, it has historically been home only to those who recognise and serve the sitting Emir with complete loyalty.
The structure of Kano’s traditional institution is deeply hierarchical and meticulously organised. Titleholders known as masu sarauta are assigned roles that reflect the Emir’s trust and the Emirate’s values. These roles are more than titles; they are historical obligations passed down across dynasties. Loyalty is not symbolic it is operational and functional.
The Mubayi’a a rite dating back to the 14th century is more than a handshake or public appearance. It is a solemn vow rooted in Islamic and traditional authority, echoing bay’ah practices seen throughout Islamic dynasties. Without it, no palace official is recognised, and their residence in Gidan Rumfa is considered both illegitimate and sacrilegious.
In this context, the refusal of the aforementioned palace titleholders to pay Mubayi’a to Emir Muhammadu Sanusi II is a violation not just of tradition, but of spiritual and constitutional legitimacy. By instead offering allegiance to the deposed Emir Aminu Ado Bayero whose removal was duly executed through legislative and executive authority these individuals chose to defy the very institution they once served.
Historical precedent supports this outcome. When Emir Muhammadu Tukur was dethroned in 1893, several chiefs who remained loyal to him were removed from office and banished from the palace under the new Emir Aliyu Babba. Similarly, during the colonial transition and reorganisation of native authorities in the early 20th century, allegiance to the colonial-approved Emir became a requirement for continued service in Gidan Rumfa.
The recent exit of these servants, therefore, is not new it is a continuation of a long-standing principle: the palace belongs to the Emir, and those who reside within must recognise no other master.
What intensifies the matter is that some of these individuals were allegedly involved in the disturbance that occurred at the palace gates during the illegal visit of the deposed Emir, in what many described as an attempted forceful entry. This act was not only provocative but also placed the lives of palace guards and loyalists at risk, further justifying their dismissal.
The Kano State Government, under the leadership of Governor Abba Kabir Yusuf, reaffirmed its constitutional right to restructure the traditional institution. This was executed through a lawful repeal of the Kano Emirates Law (2019), which had fragmented the historical Emirate. With the reconstitution of a unified Kano Emirate and the return of Sanusi II, allegiance became the only path to continuity for palace officials.
The implications of refusing allegiance go beyond symbolic defiance. It erodes the moral fabric of the Emirate, challenges lawful authority, and introduces political instability into a sacred institution. It is for this reason that elders, historians, and Islamic scholars across Northern Nigeria have voiced support for the cleansing of the palace.
The late Alhaji Ado Bayero, father of the deposed Emir, upheld this very principle during his reign. Several disloyal aides who failed to recognise his authority upon his appointment in 1963 were stripped of their titles. Loyalty was not only expected it was enforced.
Therefore, the removal of Galadiman Sallama, Sarkin Yakin Danrimi, and Sarkin Tafarki is neither revenge nor political intimidation. It is a return to principle, a restoration of discipline, and a reaffirmation of the Emirate’s spiritual purity.
Many in Kano have applauded this action, describing it as necessary to protect Gidan Rumfa from betraya have rallied behind Emir Sanusi II, asserting that those who undermine him are, by extension, undermining the very dignity of Kano.
The Emir, known for his intellect, humility, and justice, has resumed his duties with grace and poise. Traditional court sessions have returned to the palace, and emissaries from across the country have begun to restore ties severed during the turbulence of the past four years.
Meanwhile, the Emirate Council has opened the door for appointments to fill the vacated positions. It is expected that loyal, educated, and culturally grounded individuals will be considered those who understand the weight of serving the throne.
Calls have also grown louder for the Federal Government and political elites to respect Kano’s sovereignty and allow its traditional institutions to function without manipulation or interference. “Let Kano breathe,” has become a rallying cry, echoing from the palace to the streets.
This moment in Kano’s history is more than an administrative adjustment it is a cultural reset. It reasserts the supremacy of tradition over personal ambition, and of legitimacy over factional loyalty.
The legacy of Kano’s traditional leadership rests on an unbroken chain of loyalty, stretching from the era of Bagauda in the 10th century to the modern era. That chain must not be weakened by disloyalty, opportunism, or political convenience.
The events of the past weeks show clearly: Gidan Rumfa is not a place for divided loyalty. It is the fortress of tradition, guarded by those who see service to the Emir as service to the people, history, and God.
In preserving the sanctity of the palace, Emir Sanusi II has demonstrated statesmanship, patience, and a deep understanding of his forebears’ vision. The Emirate he leads is not built on transient power, but on values that have stood the test of time.
In conclusion, the removal of the disloyal palace servants is a testament to the strength of tradition in Kano a tradition that refuses to bend to politics, fear, or faction. As the Emirate restores its rhythm under a revered and legitimate monarch, the people of Kano look forward with hope, unity, and renewed trust in their heritage.
May Gidan Rumfa continue to flourish as the beacon of justice, wisdom, and unwavering loyalty.
Abdulkadir Aliyu Shehu is a journalist and public commentator, and writes from Gombe and can be reached via danfodio247@gmail.com.
