By Balkisu Aminu Aliyu

Ramadan is the ninth month of the Islamic Calendar, a sacred month during which the Quran was revealed, a time of spiritual reflection, purification, and heightened devotion.

A month of abundant blessings, forgiveness, and a strengthening of faith. Across the Muslim world, Ramadan is marked by fasting from dawn to sunset, intensified prayers, and acts of charity. It is a pillar of Islam that teaches patience, gratitude, and empathy. 

It is a time to purify the heart, practice self-discipline and strengthen one’s relationship with the Almighty. However, conversation is less about spiritual abundance and more about stark scarcity and low income.

2026 Ramadan is one of the upcoming Ramadans, while the prices of some essential commodities are falling in some parts of the country; however, many less privileged people are struggling to manage Ramadan due to low income.

“Some people can no longer take full responsibility for their families,” confides a 45-year-old woman in Gidan Sanda area of Sokoto, who asked to remain anonymous, her voice tinged with worry. “Most husbands are struggling financially because of the high level of poverty. This could stop them from providing enough food, especially during sahur and iftar.”

Her lament echoes in the words of Abu Musa, a motorcycle rider whose concern stretches beyond the fast itself to the Eid al-Fitr celebration that follows. “I don’t think I can feed my children properly, even though food prices have dropped from last year. I have no resources to meet their needs. How can I buy them new clothes for Eid?” he asks, his question hanging heavily in the air.

For families like his, Ramadan’s twin pressures, sufficient nourishment for fasting and the social expectations of Eid, feel like an immense weight.

The crisis is both urban and rural. Aliyu Kabir, a young man from the area, expressed, “People all over the town and villages are battling extreme poverty.”

This deprivation carries a deep social sting. Community reports suggest that countless parents cannot afford proper clothing for their children. In a season of communal gatherings and celebration, this need can lead to shame and embarrassment for young ones, who may mistakenly feel neglected by their parents, not understanding that poverty itself is the barrier.

At his roadside mechanic workshop along Abdullahi Fodiyo road, Malam Husaini watches the traffic of life go by, his hope pinned on a simple prayer. “It’s tradition for food prices to shoot up during Ramadan,” he observes, “We are praying to Allah to ease the condition for us.” His fear is common: that any market gains will be erased by the annual Ramadan price surge, pushing basic staples out of reach.

Amid this apprehension, the timeless teachings of Islam offer both a critique and a solution. A Hadith narrated by Abu Huraira is profoundly relevant: the Prophet Muhammad (SAW) said, “Whoever feeds a fasting person will have a reward like that of the person who observed the fast, without decreasing the reward of the latter.”

This principle transforms Ramadan from a private act of worship into a powerful societal covenant. It is a sacred month in which the fortunate’s empathy must translate into sustenance for the struggling. Assisting the needy is not just charity; it is a spiritual investment, a purification of wealth, and a direct conduit to divine mercy.

Therefore, as the 2026 Ramadan approaches, the call from Sokoto’s backstreets is clear. It is a call for the wealthy, business owners, and those in positions of power, including government and political office holders, to remember the core communal spirit of this holy time. To do more. To support the vulnerable not as an afterthought, but as a central, highly recommended act of faith.

For in the end, the true test of this Ramadan may not only be in the stomachs that remain empty but in the hands that remain closed. The blessings of the month are abundant, but they are meant to be shared, ensuring that every believer, rich or poor, can turn their heart toward the divine without the crushing distraction of hunger or shame.

By Sabiu Abdullahi

The National Chairman Council of Ulama of Jama’atu Izalatil Bid’ah Wa’ikamatis Sunnah (JIBWIS), Sheikh Sani Yahaya Jingir, has faulted the appointment of Professor Joash Ojo Amupitan as Chairman of the Independent National Electoral Commission, describing it as highly risky.

He said Nigerian Muslims have rejected the appointment because of the sensitive role of INEC as the nation’s electoral body.

Sheikh Jingir spoke at the end of a three-day 33rd annual national seminar organised by JIBWIS at Saddeqa Event Center in Jos.

Professor Amupitan has faced criticism over a legal brief he authored years ago. The document allegedly attempted to justify claims of Christian genocide in Nigeria. The Tinubu administration has repeatedly denied the allegation. However, the government has remained silent on calls demanding his removal.

According to the cleric, the INEC chairman had accused Muslims of carrying out genocide against Christians. He argued that such a person should not occupy a sensitive national office.

“Why is it that someone that had abused Sheikh Usman Danfodio and Muslims was appointed INEC chairman, “ Sheik Jingir asked.

He also questioned the silence of members of the National Assembly on the matter. He urged lawmakers to take action and ensure that a fair individual heads the electoral commission.

The Islamic scholar further stated that Muslims oppose the appointment of anyone he alleged had invited foreign intervention against Nigeria to lead a critical institution.

He said, “I disagree with the person that went aboard to call for an attack on Nigeria, and the government of Muslim-Muslim, take the risk of appointing him as the head of electoral umpire, it is an extremely a risk of the highest order.”

By Sabiu Abdullahi

A white supremacist convicted over the killing of 51 Muslim worshippers at two mosques in New Zealand has asked a court to overturn his conviction, claiming he was not mentally stable when he entered his guilty pleas.

Brenton Tarrant, 35, appeared before a court in Wellington through a video link on Monday. He testified in support of his request to withdraw his guilty pleas and face a full trial.

The Australian national carried out the attacks in Christchurch in March 2019 during Friday prayers. The incident remains the deadliest mass shooting in New Zealand’s history. He attacked worshippers at two mosques with military-style semi-automatic rifles and broadcast the assault live on Facebook using a head-mounted camera.

Tarrant had first denied the charges and prepared for trial. He later changed his position and pleaded guilty to 51 counts of murder, 40 counts of attempted murder, and one charge of committing a terrorist act.

He told the court that prison conditions affected his mental state while he awaited trial. He argued that he was not in the right frame of mind to make legal decisions at the time.

“I did not have the mind frame or mental health required to be making informed decisions at that time,” Tarrant said.

“I think the issue is, did I really know what I wanted to do or what would be a good idea? No, I didn’t actually … I was making choices, but they were not choices made voluntarily and they were not choices made rationally due to the (prison) conditions.”

Court records indicate that the Court of Appeal will determine whether he lacked the capacity to make rational decisions when he entered the pleas, allegedly due to imprisonment conditions he described as torturous and inhumane.

Tarrant is currently serving life imprisonment without the possibility of parole. The sentence marked the first time such a punishment was imposed in New Zealand.

The appeal hearing is scheduled to last five days and is expected to conclude on Friday. If the court refuses his application, another hearing later in the year will examine his sentence. If the conviction is overturned, the case will return to the High Court for trial.

Families of some victims attended the Wellington court session and watched proceedings that lasted several hours.

“It’s really annoying because he’s trying to play with all of us and this is, it’s just a waste of our time and waste of taxpayers money and he just wants to play with us,” Rashid Omar, whose son Tariq died in the attack, told state broadcaster TVNZ.

Following the 2019 massacre, New Zealand authorities moved to tighten national gun laws in response to the tragedy.

By Uzair Adam

Operatives of the National Drug Law Enforcement Agency have arrested a 62-year-old businessman, Nwabueze Nicholas Izueke, at the Mallam Aminu Kano International Airport, Kano, for attempting to smuggle cocaine to China.

Izueke, who is based in Lagos, was arrested on Saturday, January 31, 2026, during the outbound clearance of Ethiopian Airlines flight ET940 to China via Addis Ababa.

The NDLEA said the suspect was subjected to a body scan after exhibiting suspicious behaviour, which confirmed that he had ingested illicit drugs.

“In the course of excretion observation, he expelled 95 wraps of cocaine in seven separate excretions,” the agency disclosed, adding that the total weight of the drugs was 1.589 kilograms.

The suspect, who claimed to be involved in clothing and auto parts trading in Lagos, reportedly confessed that he engaged in the trafficking to raise funds to complete the construction of his country home in Iwollo, Enugu State.

Meanwhile, the agency recorded several other major seizures across the country. In the Federal Capital Territory, NDLEA operatives uncovered a makeshift warehouse in Kubwa where 627.7 kilograms of skunk, a strain of cannabis, was recovered.

The agency also arrested Ebube Okeke, Evans Ugwu, Mohammed Eze Arinze and Friday Michael for attempting to traffic methamphetamine concealed in MP3 speakers from Enugu to Abuja and Kaduna between February 6 and 7.

On February 6, officers intercepted 1.8 kilograms of methamphetamine hidden inside Hollandia yoghurt packs along the Lagos–Mubi route, leading to the arrest of a 32-year-old suspect, Yusuf Abubakar.

In Oyo State, Shuaibu Abdulrahman, 29, was arrested with 149.6 kilograms of skunk, while Adeniyi Adeola, also known as Prince, was apprehended in Ibadan with more than 128,000 tablets of tramadol and pentazocine.

Drug kingpin Jimoh Nurudeen, 40, was equally arrested in Ibadan alongside his accomplice, Ogundipe Yusuf, 27.

Items recovered from them included eight litres of precursor chemicals, cannabis, cash and vehicles allegedly used in the production of synthetic cannabis.

In Kwara State, NDLEA operatives recovered 395,400 capsules of tramadol concealed inside a fuel tanker travelling from Lagos to Maiduguri. Additional seizures were recorded in Imo and Ondo states, where 203 kilograms and 420 kilograms of skunk were intercepted respectively.

The Marine Command of the agency also intercepted 31 wraps of cocaine from a suspect arriving from Côte d’Ivoire in Badagry, Lagos.

Further operations in Lagos and Enugu led to the recovery of Canadian Loud and Colorado cannabis from Adekunle Oluwatosin Olajide, as well as assorted illicit drugs from Emeka Okeke.

By Sadam Abubakar

I wish I could blow life into words. I wish the words could be woven to assume a shape and posture palpable to human beings.

My recent experience in bed with sickness made me long for words to have the ability to breathe, talk, and describe by themselves certain events that occurred to us in our lives. Some events and situations in our lives are beyond our ability to describe. The words should talk themselves.

The event that sparks my scribbling hand is a disease condition that turned me almost lifeless. It started as something not uncommon but metamorphosed into a thing of mystery and convolutions.

At a particular time of one day, my legs began to appear as if they didn’t belong to me. There was a slight headache and some traces of loss of appetite. These symptoms are common among people with malaria, an endemic disease in our region, especially this time of year. The next thing was the thought of taking P-Alaxin, a particular brand of antimalarial drugs, and some supporting drugs.

Two days later, my disease condition appeared to be getting worse, even though it didn’t cripple me in bed. I rushed to a particular medical lab for diagnosis, and after a rapid test for malaria, it appeared that the malarial parasite was still in my blood, running through my veins. The P-Alaxin drug didn’t kill the parasite in my blood? Maybe I needed to take more for a couple of days. I continued with the medication with P-Alaxin the next day, but to my surprise, the malarial parasite was still in me—perhaps even more active, since the disease succeeded in stagnating me at home for the whole day.

Combining therapeutics to treat a particular disease is arguably one of the best strategies to eliminate a disease that appears intractable. Thus, I received an intramuscular injection of chloroquine, continued with the P-Alaxin, and some supporting drugs. That day was the beginning of more suffering from the disease. I sustained a severe headache, and my body temperature kept alternating between high and low. I also occasionally shivered, and fatigue became my friend. I kept telling myself that today I would beat the malarial parasite in me, considering the combinatorial therapy. Was I right?

After a brief respite from the pain, I felt I could go out to the Masjid to pray Asr. I whispered to myself, no matter what, go and pray—who knows if it would be your last Asr to offer. I crawled to the bathroom, performed my wudu, and headed to the Masjid. I was walking while holding my head, as I could still feel the hammering of the disease in my head. I thought I could surmount that pain, and I kept going. Halfway to the mosque, the pain intensified, and I succumbed to the idea that I could only proceed to the mosque.

I managed to return home. But then another episode of the disease set in. My neck started bending, and my head followed. At some point, I had to ask my wife to straighten my neck to mitigate my pain. Meanwhile, I could feel my teeth gnawing at themselves, and some were abrading. I continued shivering while my wife still tried to cover me with a blanket. The situation escalated. The guy running the best medical lab in our town came. One of the best community health practitioners in our town, who is also my good friend, was summoned. They did what they could and assured things would be alright.

It seemed like they were right, given the temporary relief I had, but then things escalated around Isha prayer time. My mum came and prayed to me profusely. Almost all my family members came and offered their prayers for a speedy recovery, but things appeared to stand still. No progress in my health whatsoever! Finally, they all admitted I should be rushed to Ahmadu Bello University Teaching Hospital (ABUTH).

I already succumbed and felt I was going to die. My beloved brother, Alhaji Garba, shouted that his car should be driven out of the garage and that they should rush me to ABUTH. We started the journey, but before driving out of Soba, it started raining heavily. Musbahu, who was not only my good friend and neighbour, was the driver. He wanted to turn on the long-distance light, but he couldn’t because of confusion. He phoned Alhaji Garba to say the car’s lighting system was faulty. Another car was sent with another driver, and we journeyed to Zaria.

The road from Soba to Zaria is in poor condition. So many potholes on the main road, and the shoulder is no longer in existence in most parts of the road. I was lying with my head on the lap of my wife, in extreme pain. With every bump into an unavoidable pothole on the road, the incessant pain in my head increased. I lost hope. I started whispering Kalimatus Shahada, hoping it would be my last word, since I already knew we couldn’t reach the hospital while I was still alive.

With the pain still sustained, we reached Zaria while it was still raining. Instead of going to ABUTH, some argued that with the urgency of my situation, we should head to a private hospital, and that the bureaucratic process of ABUTH before my treatment could worsen my situation. We headed to Pal Hospital. They quickly examined me while I was telling the doctor I knew I couldn’t make it. The doctor, from my history, suspected immediately that I was suffering from cerebral malaria. He argued that because I was out of Nigeria for a very long time, my immune system might not be robust against malarial parasites, and that worsened my situation.

Alhamdulillah. I am writing this because I survived. After the medication, I finally recovered. But this whole experience has reminded me again that it doesn’t matter our age; we can die anytime. Our health is pretty tenuous, and death is always around the corner. May we live our lives with God consciousness so that we go to paradise in the hereafter.

Sadam Abubakar wrote via sadamabubakarsoba@gmail.com.

By Ibrahim Yunusa

The ATM Gwarzo Organization has expressed appreciation to well-wishers across the Kano North Senatorial Zone for the growing goodwill and support surrounding the 2027 senatorial contest involving His Excellency, Abdullahi Tijjani Gwarzo.

In a statement issued on Sunday, the organization said His Excellency is deeply humbled by the confidence and encouragement shown by stakeholders, elders, youths, and various community groups across the zone, describing the gestures as a call to greater responsibility and selfless service to the people.

The statement urged supporters to remain positive, calm, and united, noting that consultations are already being planned to engage widely with stakeholders across the senatorial district and Kano State at large.

According to the organization, His Excellency has committed all his affairs to Allah (SWT) and seeks divine guidance in his continued efforts to serve the people. The group added that further updates would be communicated in due course.

The statement was signed by Mansur Umar Man’ash, Special Adviser on Digital Media, for the ATM Gwarzo Organization, and dated February 8, 2026.

By Abdullahi Mukhtar Algasgaini

The Jama’atu Nasril Islam (JNI), a prominent Islamic organization in Nigeria, has urgently called on President Bola Ahmed Tinubu to immediately dismiss the Chairman of the Independent National Electoral Commission (INEC), Professor Joash Amupitan.

The call was made by the JNI’s Secretary-General, Professor Khalid Abubakar Aliyu, during the group’s annual programme marking the commencement of the 2026 Ramadan fasting month. The event was attended by traditional rulers and clerics from across the nation, including the Shehu of Borno and the Emir of Dutse.

Speaking on behalf of the organization, Professor Aliyu stated that the demand was necessitated by allegations of Professor Amupitan’s role in demonstrating hostility towards Islam and Muslims. The JNI cited a text purportedly authored by Amupitan which claimed that Christians are facing genocide in Nigeria.

The JNI warned that such statements and actions are capable of provoking division and unrest within the country. Consequently, the body has urged the government to take swift action to safeguard national peace and unity.

This development places fresh scrutiny on the head of the nation’s electoral body and underscores ongoing tensions along religious lines in Nigeria’s public discourse.

By Sabiu Abdullahi

The proscribed Indigenous People of Biafra has declared a total end to the Monday sit-at-home exercise across the South-East. The order takes effect from Monday, February 9, 2026.

IPOB spokesperson, Emma Powerful, made this known in a statement released on Sunday. He said the directive was issued by the group’s leader, Nnamdi Kanu.

The sit-at-home protest began in August 2021. It was introduced to protest Kanu’s rendition to Nigeria and his detention. During the period, markets, schools, banks and offices usually shut down every Monday.

Powerful said the new directive means residents should resume normal activities. He stressed that there is no reason for anyone to remain indoors on Mondays.

The statement read in part, “The IPOB, under the supreme leadership of Nnamdi Kanu, hereby announces to the entire world that the Monday sit-at-home across the South-East is officially and permanently cancelled with effect from tomorrow, Monday, February 9, 2026.

“This directive comes directly from Onyendu Mazi Nnamdi Kanu himself, who has once again staked everything on the line to ensure that our children return to school every Monday and that our people go about their lawful businesses without fear, intimidation or molestation.

“Any person in doubt should visit Sokoto Correctional Centre to confirm with him. We can no longer hide under ‘Onyendu cannot be reached to confirm’ to persist with our recalcitrance or docility. Monday sit-at-home is over. That era is gone!

“There is now no need, excuse or justification for anyone to stay at home on Mondays. All markets, schools, offices, transport services and economic activities must resume fully and normally from tomorrow. This is the clear and unequivocal order of the Supreme Leader of IPOB.”

The group also warned against any attempt to continue enforcing the order.

The statement added, “Kanu has made it abundantly clear that any individual or group attempting to enforce sit-at-home from this moment forward is acting against his direct command. Such persons are enemies of our people and the Biafran cause. They will be pursued to the ends of the earth and confronted until they are completely defeated.”

IPOB alleged that some actors may try to create fear or stage attacks to force compliance. It urged residents to remain calm and law-abiding.

“Let it be known that any person or group identified as enforcing or enabling sit-at-home will be confronted wherever they are. Our people must remain vigilant, calm and law-abiding.

“At the same time, IPOB wishes to make it clear that no state governor has the right to threaten, demolish or forcibly shut down the businesses of traders who, out of conscience, choose to sit at home in solidarity with our leader.

“Any attempt by Governor Soludo or any other governor to intimidate our people with demolition threats or forced market closures will be firmly resisted,” the statement added.

The group further spoke on market projects and trader relocation.

According to the statement, “Any renovation, reconstruction or improvement of markets that involves temporary relocation must be carried out only with the consent of all stakeholders, adding that adequate temporary trading sites must be provided before any such projects commence.

“Our enemies have in the past succeeded in instigating crises and planting seeds of discord among our people. We must not allow them to succeed again. We are one people, united by a common destiny. Our struggle is for freedom, dignity and justice for all, not just for Biafrans.

“We therefore call on all our people across the South-East to come out tomorrow, open their shops, go to work and send their children to school without fear.

“The era of Monday sit-at-home is over.”

By Ibrahiym A. El-Caleel

Given his profile as an Islamic scholar and public servant, Imam Dr Isa Pantami’s aspiration for the Gombe State governorship continues to attract attention from multiple quarters. What caught my attention yesterday were the closing lines of Jaafar Jaafar, the publisher and editor of Daily Nigerian, in a brief social media post on the candidature. Jaafar remarked:

“Nigerian politics is grimy. You cannot work in a sewer line and expect to come out clean. Mallam (Pantami) should prepare to mudsling, dip his paws in a cookie jar, dance to the tune of Rarara songs, shake hands with female foreign investors and diplomats, visit churches, steal some billions from security vote, divert public funds for political activities, hire thugs during rallies, lie during campaign, rig during election, take kickbacks after contract award, etc.”

Jaafar is clearly not endorsing these practices; he is only highlighting the grime and immorality that dominate Nigerian politics. Yet I disagree with the implicit suggestion that Mallam Pantami must get his hands dirty simply because he is now in frontline politics. No, he does not.

Pantami does not need to embrace corruption to win elections, nor must he compromise his morals to win or govern successfully after victory. These practices do not constitute the winning formula for elections even in Nigeria. Their dominance in our politics are symptoms that our political system has been hijacked by the morally bankrupt over the years.

Unfortunately, many Western philosophers and some Eastern philosophers have theorised a political thought that sidelines morality. They present it as if power must always be ruthless and corrupt. Niccolò Machiavelli, in his famous work The Prince, famously separated politics from conventional morality. He argued that the end justifies the means and that a ruler should be prepared to use deception, force, or cruelty to consolidate power. Better to be feared than loved, he asserted, if both cannot be achieved.

We see the same philosophy from the likes of Friedrich Nietzsche, Max Weber, Henry Kissinger and even the famous Robert Greene of our age. Their common premise is that politics is about power and domination; that stability and the balance of power matter more than moral ideals; that leaders may employ force, deception, and unethical means to maintain authority; and that some, like Nietzsche, even suggest that morality is a human invention of the weak.

The consequences are visible across the globe. Leaders who internalise these philosophies often govern through ruthlessness, corruption, and moral compromise. In so doing, they have soiled their hands in blood, sex scandals, human rights abuses, economic sabotage, and corruption. This is why, for example, several prominent world leaders have skeletons in Jeffrey Epstein’s wardrobe. They have abandoned morality in their pursuit of power. Today, they are prisoners of their actions.

In contrast, Islamic political philosophy teaches that a ruler must be powerful yet morally accountable, serving as a role model for society. Consider Umar ibn al-Khattab (Umar I), the rightly guided caliph, whose governance was a masterclass in combining justice, authority, and compassion. Umar I punished governors publicly, enforced the law even on the elites, maintained military discipline, and ensured state stability. Yet he was profoundly compassionate: during a famine, he refused to eat butter or meat until the people were fed, and he personally delivered food to the hungry. This was not a democracy; it was a caliphate, yet moral leadership reinforced his authority rather than undermined it.

Umar ibn Abdulaziz (Umar II), the Umayyad Caliph, provides another striking example. Before his ascension to power, the Khutbah (Friday sermons) were often laden with political propaganda, and some rulers ordered preachers to insult and curse Caliph Ali bn Abi Talib from the pulpit in political rivalry. They turned the khutbah into a tool for political rivalry rather than moral guidance. Umar II stopped this vile practice immediately he became the Caliph. He banned curses and political abuses from the revered pulpit of sermons and replaced them with Qur’anic verses. This was exemplary moral courage.

However, Umar II returned the stolen wealth of his predecessors and officials to the national treasury. He reformed corrupt systems gradually because he believes moral change is institutional, not emotional. He abolished oppressive taxes and unjust land confiscations, redistributed state wealth to reduce inequality, and institutionalised meritocracy. Under this meritocracy, he appointed governors and officials based on competence rather than family or tribal loyalty. He removed corrupt and incompetent officials even from his own Umayyad family. Therefore, he revived Islamic ethics in governance.

The last example I will cite here is the famous Abbasid Caliph Harun al-Rashid, who was cited by Chinua Achebe in his book, The Trouble with Nigeria. Harun al-Rashid is another classic example of a leader who combined political power with moral conscience. He was known to travel incognito at night among Baghdad’s citizens to hear complaints directly and make amends where needed. Despite his moral inclinations, the Abbasid dynasty reached its political and cultural peak under Harun al-Rashid. His reign kicked off what later became known as the “Islamic Golden Age”, which gave the world an intellectual gift, the Baytul Hikmah (House of Wisdom).

These examples make one point crystal clear: moral corruption is a choice, not a prerequisite for leadership. The more the world internalises Machiavellian philosophies, the more it empowers the ruthless and morally bankrupt. For Imam Dr Isa Pantami, his candidature is a litmus test. Should he compromise his ethical standards, he risks tarnishing decades of personal integrity. Yet he also has the opportunity to carve out a niche in Nigerian politics by leveraging his clean record, focus, and moral credibility. If he can win ethically and govern without succumbing to corrupt pressures, he could make history, embodying the same fusion of power and moral conscience exemplified by Umar ibn al-Khattab, Umar ibn Abdulaziz, and Harun al-Rashid.

I wish him success and look forward to observing whether he can translate his reputation into leadership that blends authority with moral responsibility, setting a new standard for governance in Nigeria. He is a specimen we should observe; let us see how morally upright people swim against the black tides of our politics. If he succeeds, more morally upright people need to enter politics and help us fix this broken country as early as possible, before it’s too late.

Ibrahiym A. El-Caleel wrote from Zaria, Kaduna State, via caleel2009@gmail.com.

By Sabiu Abdullahi

The Indigenous People of Biafra (IPOB) has criticised comments attributed to U.S. Representative Riley Moore concerning Nigeria’s unity, religious persecution, and the movement for Biafran self-determination.

In a statement released on Sunday, Comrade Emma Powerful, IPOB’s Spokesperson and Media/Publicity Secretary, challenged Moore’s view that maintaining Nigeria’s territorial integrity guarantees the protection of Christians.

Moore, who recently concluded a fact-finding visit across Nigeria, warned against the country’s potential balkanisation, arguing that supporting separatist movements could endanger Christians, particularly in the North and Middle Belt regions. According to Moore, his visit included meetings with government officials, church leaders, aid organisations, and Internally Displaced Persons (IDPs) to examine what he described as the “rampant persecution of Christians” in the country.

IPOB, however, described Moore’s position as flawed. “With utmost respect, the position attributed to Rep. Riley Moore reflects a familiar but deeply flawed assumption: that preserving the territorial integrity of Nigeria is synonymous with protecting Christians. History proves the opposite,” the statement said. Powerful highlighted that, over the past six decades, Christians in Northern Nigeria, the Middle Belt, and parts of Yorubaland have faced “cyclical massacres, mass displacement, church burnings, and a culture of impunity enabled by the state itself.”

The group also dismissed Moore’s claim that self-determination “emboldens terrorists,” calling it “a line of reasoning born out of 9 million dollars lobbying enterprise in Washington not reason.” Powerful argued, “terror movements are not triggered by oppressed peoples seeking safety; they flourish where centralized states suppress identity, deny autonomy, and reward violence with appeasement.” He cited Afghanistan as an example where decades of military cooperation and aid collapsed while radical ideology resurged.

Referring to history, IPOB’s statement noted that persecuted religious minorities often survived because independent states provided refuge. “The religiously persecuted Huguenots did not survive Catholic France because France became tolerant. They survived because an independent Protestant England already existed — a sovereign refuge with the political will, military capacity, and moral clarity to protect them. Without Protestant England, there would have been no sanctuary for European Protestants fleeing annihilation,” it read.

Powerful linked this historical context to the current Biafran movement led by Mazi Nnamdi Kanu, describing it as “not a call to violence, nor a scheme to destabilize West Africa as British/Nigerian lobbyists in Europe and USA would have us believe. It is a demand for a democratic referendum, the most peaceful conflict-resolution mechanism recognized in international law.”

The statement added that a restored Biafra “would function as a safe civilizational anchor — a homeland where Christians and people of other faiths from across Nigeria can live without fear, and from which persecuted Christians elsewhere could find refuge and protection.” IPOB also claimed that its emergence has helped reduce attacks on Igbos in Northern Nigeria, stating, “Since the emergence of the IPOB, the once-routine mass killings of Igbos in Northern Nigeria abruptly ceased. That outcome was not accidental. Collective self-assertion created deterrence where decades of appeasement failed.”

While acknowledging the value of security cooperation with the United States, IPOB argued that it addresses symptoms rather than the root causes. “Security cooperation between the United States and Nigeria may manage symptoms, but it has never cured the disease. Repeating a strategy that has failed for generations — while dismissing self-determination as dangerous — is not realism; it is historical amnesia,” the statement said.

Powerful concluded that advocacy for self-determination does not conflict with peace or countering violent extremism. “No serious advocate of peace opposes cooperation against violent extremism. But refusing to acknowledge peaceful constitutional exits, while insisting on the permanence of a demonstrably broken state, guarantees the continuation of persecution rather than its end,” he said.

The spokesperson further argued that an independent Biafra would enhance, not threaten, regional stability. “An independent Biafra, like an independent Protestant England or the State of Israel, would not threaten regional stability. It would create it — by giving persecuted peoples something they have never had within Nigeria: a sovereign place of safety.”

“True concern for Christians — and for all Nigerians — begins with intellectual honesty: forced unity has failed. Safety, dignity, and peace have always followed self-rule, not its denial,” Powerful concluded.