Kano Hisbah Implements Controversial Seating Directive for Female Tricycle Passengers
The Kano State Hisbah Board has officially prohibited female passengers from occupying the front passenger seat of commercial tricycles, a directive rooted in Islamic teachings on female seclusion and morality. This announcement, made through a press release signed by Director of Public Enlightenment Auwalu Ado Sheshe on February 14, 2026, has ignited widespread debate among residents, operators, and Islamic scholars across the state.
Islamic Foundation and Official Rationale
According to the Hisbah Board, the decision followed a comprehensive review which concluded that the practice of a woman sitting next to a male driver who is not her maharram—a close male relative such as a father, brother, or husband—violates Islamic law. The Board emphasized that this measure aims to sanitize the transport sector and prevent actions that could incur divine displeasure.
"The Board will carry out this exercise in collaboration with the association of tricycle riders and owners to sanitize the transport business and prevent actions that may incur the curse of Allah," the statement declared, underscoring the religious imperative behind the enforcement.
Mixed Reactions from Women and Commuters
The directive has prompted strong and varied responses from female residents, many of whom view it as impractical and insufficient. Hajiya Safina Muhammad, a trader frequently commuting between Kwari market and Hotoro, expressed frustration, arguing that the ban fails to address the broader issue of mixed-gender seating in tricycles.
"Even if a woman is not sitting in the front, she will sit in the backseat and, in most cases, end up seated close to another male passenger. So this ban does not make sense at all," she stated. Muhammad and others have called for the introduction of separate tricycles exclusively for female passengers, a system previously implemented during Governor Shekarau's administration.
Aisha Yusuf, a final-year student at Bayero University, Kano, highlighted the economic and practical challenges faced by women. "We cannot afford to charter an entire tricycle. We are not asking for special treatment. We just want to move from one point to another safely and quickly," she explained, urging the Hisbah to advocate for female-only transport options rather than imposing restrictive measures.
Support from Islamic Scholars
Islamic scholar Malam Hamza Ibrahim defended the Hisbah's position, emphasizing that the directive is grounded in protecting women's dignity and upholding modesty as prescribed by the Qur'an and Sunnah. "In Islam, a woman, especially one who has reached the age of puberty, is not permitted to sit alone in a confined space or make body contact with a man who is not her mahram. The tricycle, though small, creates that exact situation," he elaborated, rejecting claims that the policy denies women their rights.
Operators' Concerns Over Livelihoods and Enforcement
Tricycle operators have voiced significant apprehension regarding the directive's impact on their daily earnings and the feasibility of enforcement. Kabiru Umar, an operator with over five years of experience, described the dilemma faced by drivers. "Now, if I am driving and a woman wants to stop me, but the front seat is the only space, what do I do? If I refuse to carry her, I have lost the fare. If I carry her and the Hisbah catches me, I will be fined. We are trapped in the middle," he lamented.
Sani Musa, another operator plying the Gwale route, questioned the practical enforcement mechanisms. "How will they know if the woman sitting beside me is my wife or my sister? Are they going to stop us and ask for her ID card or a marriage certificate?" he asked, warning that the policy could lead to bribery and extortion by authorities, further burdening operators struggling to support their families.
Broader Context and Public Sentiment
The seating ban emerges against a backdrop of ongoing tensions between transport regulations and public convenience in Kano. Recently, residents protested police seizures of commercial motorcycles, citing arbitrary arrests and disruptions to travel plans. This new Hisbah directive adds another layer of complexity to the region's transport dynamics, reflecting deeper societal debates over religious adherence, gender norms, and economic realities.
As enforcement begins in collaboration with tricycle associations, the success and acceptance of this policy will likely depend on clear guidelines, equitable alternatives for female commuters, and sensitivity to the livelihoods of operators. The mixed reactions underscore a critical need for dialogue and innovative solutions that balance Islamic principles with the practical needs of Kano's diverse population.
