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Tinubu Govt Says ‘No Going Back’ as Atiku Vows to Restore Petrol Subsidy

By Sabiu Abdullahi

The Federal Government has rejected former Vice-President Atiku Abubakar’s proposal to restore petrol subsidy if elected president in 2027, describing the plan as a threat to the reforms introduced in Nigeria’s petroleum sector.

The government argued that returning to subsidy could create fresh legal and fiscal challenges while discouraging investment in domestic refining, including the Dangote Refinery and other modular refineries.

The position was conveyed by Bayo Onanuga, Special Adviser to President Bola Tinubu on Information and Strategy, in response to Atiku’s proposal.

Onanuga described the former vice-president’s position as retrogressive and fiscally unsustainable, accusing him of making the proposal out of “desperation to win the presidency”.

He maintained that Nigeria’s petroleum sector had undergone fundamental changes since Tinubu announced the removal of petrol subsidy shortly after assuming office.

Minister of Finance and Coordinating Minister of the Economy, Taiwo Oyedele, also defended the policy, saying subsidy removal generated N15.8 trillion for the federation between June 2023 and December 2025.

According to Oyedele, the Federal Government received N5.4 trillion from the resources, while N10.4 trillion was distributed to state and local governments.

Tinubu has also criticised Atiku’s proposal, arguing that it reflects a lack of understanding of governance and economic management.

The President made the remarks when he received Osun State Governor Ademola Adeleke at the State House.

Atiku, who is now the presidential candidate of the African Democratic Congress, ADC, has made the restoration of petrol subsidy a major part of his 2027 campaign.

The former vice-president had supported subsidy removal during the 2023 election campaign but now argues that Nigerians have not seen sufficient benefits from the policy.

He has said the revenue generated after the subsidy removal has not translated into improved living conditions or affordable food for ordinary Nigerians.

Atiku has proposed a different intervention for the oil and gas sector, with emphasis on domestic refining. He said any government support should be capped, included in the budget and tied to verifiable production and measurable benefits for consumers.

He also proposed that crude allocated under the programme should be tracked to ensure that Nigerians benefit from the intervention.

Atiku said his proposal would not amount to a return to the opaque subsidy arrangement of the past. Instead, he described it as a controlled mechanism designed to support Nigerian refineries and ensure that cheaper crude feedstock benefits consumers.

However, economists have expressed differing views on whether restoring subsidy would provide a sustainable solution to Nigeria’s economic difficulties.

Prof. Uche Uwaleke, President of the Capital Market Academics of Nigeria, CMAN, said the debate should focus beyond the immediate appeal of cheaper petrol.

He argued that the central question should be how scarce public resources could be used sustainably to improve citizens’ welfare.

Uwaleke noted that the former subsidy system placed a heavy burden on public finances and created opportunities for arbitrage, smuggling and rent-seeking.

“The success of subsidy removal should not be measured simply by whether government stopped paying the subsidy.

“It should be measured by whether it succeeded in converting that difficult sacrifice into a more productive economy, stronger public services, increased domestic production and a better quality of life for the ordinary Nigerian,” he said.

Prof. Ken Ife, a global financial analyst and development economist, also opposed the idea of returning to a blanket subsidy regime merely to reduce petrol prices.

Ife argued that Nigeria should focus on addressing the structural problems affecting fuel supply and the wider economy instead of artificially reducing pump prices.

He warned that a return to the previous consumption-based subsidy system could recreate the inefficiencies, distortions and financial leakages associated with the former arrangement.

“In broad macroeconomic terms, and even in development economies, you do not subsidise consumption. What you subsidise is production.

“You cannot borrow money to pay for subsidy. That is unlawful when you consider Fiscal Responsibility Act. It does not recognise that as a legitimate expenditure or as a legitimate borrowing,” he said.

Despite the government’s defence of subsidy removal, some Nigerians say the policy has brought severe economic pressure.

A civil servant, Ibrahim Abbas, said workers had expected the savings from subsidy removal to enable the government to accelerate infrastructure development and strengthen the economy.

“The only thing we civil servants have experienced since subsidy was removed is economic hardship and a huge depletion of the purchasing power of the Naira.

“The implementation of the new minimum wage is still shrouded in confusion, and all these make Atiku’s proposal attractive to ordinary Nigerians ” he said.

A retired civil servant, Sule Aliu, similarly said the economic situation had been particularly difficult for retirees since the subsidy was removed in 2023.

The disagreement over petrol subsidy is expected to remain a major issue in the build-up to the 2027 presidential election, with the Tinubu administration defending its decision to end the policy while Atiku presents its restoration as part of his campaign promise.

Nigerians Celebrate Abduction Of Clerics Who Prayed For Tinubu’s 2027 Victory

By Sabiu Abdullahi

Some Nigerians on social media have expressed jubilation over the reported abduction of Islamic clerics who were said to have visited the residence of former Zamfara State Governor, Abdul’aziz Yari, to pray for President Bola Tinubu’s success in the 2027 presidential election.

The clerics were reportedly abducted by bandits after leaving Yari’s residence, according to a report shared by BBC Hausa.

The report has triggered a wave of reactions on Facebook, with some users appearing to celebrate the incident because of the clerics’ reported political prayers.

One Facebook user, Auwal Sulaiman, commented, “Dole sai sun hada da kudin fansa,” suggesting that the clerics would have to contribute money towards their ransom.

Another user, Yusuf Sani, wrote, “Gaskiya tsaro ya inganta shikenan hanun karba hanun mayarwa hadda riba xa’aci akansu,” sarcastically suggesting that the country’s security situation had improved and that the abductees would be returned, even with interest added to the ransom.

Usman Jidda simply reacted, “Allah Shi…….”

Musa Haruna asked, “Kowa yakiji bayaki gani, Ina gani bazaiga DA kyauba,” while Sagir Abdullah said, “muna masu addu’ar Allah yayimasu mafita, indai ohmologo ne bazamu zaba ba,” expressing a prayer for their safe resolution but also linking the incident to political opposition.

Other commenters took a more celebratory tone. One user wrote, “Masha Allah Allah Allah yasa su kàshèshu ko b@nza anrage mugún iri,” while Kasim Ibrahim described the incident as evidence that the victim had “seen the truth.”

Mahamadou Hamidou Arzika commented, “Masha Allah, Allah ya sa su yanka su,” while Khalifa Bellobb wrote, “Karshen Kwadayi, MashaAllah barakallah me ya kai su,” implying that the incident was a consequence of greed or political ambition.

The reactions have drawn attention to the deep political divisions surrounding the 2027 election, with some social media users showing little sympathy for people perceived to be supporting President Tinubu’s re-election bid.

The comments have also raised concerns about the extent to which political disagreements and frustration over insecurity have influenced public reactions to incidents involving kidnapping and banditry.

The Daily Reality could not independently verify the identities of all the abducted clerics or the circumstances surrounding their abduction at the time of publication.

Zamfara Insecurity Deepens As Clerics Reportedly Abducted After Yari’s Prayer Meeting

By Sabiu Abdullahi

The security situation in Zamfara State has come under fresh scrutiny after suspected bandits reportedly abducted several Islamic clerics who attended a prayer gathering at the residence of Senator Abdul’aziz Abubakar Yari in Talata Mafara Local Government Area.

The reported abduction occurred after the clerics joined more than 2,000 Islamic scholars and imams at Yari’s residence for a special prayer session ahead of the 2027 elections.

The development was made public on Saturday evening by Northwest-based crisis reporter Bakatsine in a post on his X handle.

According to the report, some of the clerics allegedly taken away included Imam Yahuza, the First Jumma’at Imam in Dogon Madacci; Magawata Abdullahi, the Second Jumma’at Imam in Dogon Madacci; Malam Shehu Dakko; Imam Bala Fagon; and Na’ibi Tasi’u of Tungar Nagudai.

The clerics reportedly travelled from communities in Bakura and Talata Mafara Local Government Areas to participate in the gathering.

The prayer session was reportedly held to seek peace, national unity and the success of President Bola Tinubu and the All Progressives Congress, APC, ahead of the 2027 elections.

The reported incident has raised concerns over the reach of bandit groups in Zamfara, particularly because the alleged abduction occurred after a gathering at the residence of a prominent political figure.

Bakatsine described the development as disturbing and linked it to the wider security challenges confronting communities across the state.

“If people can be abducted while attending a gathering at the residence of a prominent political figure, then where exactly are ordinary citizens supposed to feel safe?” he asked.

Zamfara has continued to experience attacks and abductions attributed to armed bandit groups, with several communities facing persistent security threats.

However, the reported abduction had not received immediate official confirmation from the police or other security agencies as of the time of filing this report.

The identities of all those allegedly abducted and their current whereabouts also remained unclear.

Woman Dies After Eight-Hour Surgery Involving Six Cosmetic Procedures

By Sabiu Abdullahi

A 51-year-old woman has died in Brazil days after undergoing six cosmetic procedures during an eight-hour operation.

The woman, identified as Andreia Vieira Gaspar, was living in Spain before travelling to Goiânia, Brazil, for the procedures. She reportedly spent two years saving 118,000 Brazilian reals, equivalent to about $22,918, for the treatment.

According to G1, the procedures included a facelift, blepharoplasty, liposuction and facial fat grafting. Andreia died on August 12, several days after the surgery.

Her sister, Djiane Vieira, has called for an investigation into the circumstances surrounding her death and raised questions about the medical care she received.

Djiane alleged that Andreia did not undergo a pre-procedure consultation in Brazil and claimed that her pre-operative tests were carried out in Spain.

She further alleged that her sister developed severe swelling of the tongue after the operation. According to Djiane, she attempted to contact the medical team but believed Andreia did not receive adequate treatment.

She also claimed that Ankar Hospital, where her sister was receiving treatment, lacked an intensive care unit and an emergency ambulance.

Djiane said her sister eventually died in her arms after medical personnel made several attempts to revive her.

Lessandro Martins, one of the doctors involved in the procedure, declined to discuss Andreia’s medical condition, citing medical confidentiality.

“Out of respect for medical confidentiality — which persists even after death, as mandated by the Medical Code of Ethics — no interviews will be granted, nor will comments be made regarding clinical data,” he said in a legal statement.

Martins added that he was confident the investigation would establish that the medical care provided to Andreia was appropriate.

Ankar Hospital, through its lawyer, maintained that Andreia received immediate emergency treatment after complications developed.

The lawyer also said “necessary measures were taken” to treat her.

Authorities are expected to investigate the circumstances surrounding the woman’s death.

The case comes months after the death of Nigerian-British influencer Igho ‘Tiny’ Ubiribo following a cosmetic procedure in Thailand.

Ubiribo, who died in March at the age of 43, was buried in London in May.

The Department of Health Service Support, DHSS, under Thailand’s Ministry of Public Health, later disclosed that Ubiribo had received four penile enlargement injections between 2024 and 2025, with a fifth procedure taking place before his death.

INEC Lists 18 Presidential Candidates For 2027 Election

By Sabiu Abdullahi

The Independent National Electoral Commission, INEC, has released the final list of 18 presidential candidates and their running mates for the January 2027 presidential election.

The list, titled “Presidential and National Assembly Elections for Jan, 2027 – Presidential Final List of Candidates”, was signed by the commission’s Secretary, Rose Oriaran-Anthony.

Among the major contenders listed by the electoral commission are Atiku Abubakar of the African Democratic Congress, ADC; President Bola Tinubu of the All Progressives Congress, APC; Peter Obi of the Nigeria Democratic Congress, NDC; and Omoyele Sowore of the African Action Congress, AAC.

Atiku is paired with former Minister of Transportation, Rotimi Amaechi, as his running mate, while Tinubu will contest alongside Vice-President Kashim Shettima.

Obi’s running mate is former Kano State Governor, Rabiu Kwankwaso, while Sowore is paired with Haruna Magashi.

Other candidates on the list include Rufai Omo-Aje of the Action Alliance, AA; Abbas-Bin Aliyu of the Action Democratic Party, ADP; Yusuf Kabiru of the Allied Peoples Party, APP; Seyi Makinde of the Allied Peoples Movement, APM; and Adenuga Sunday of the Boot Party, BP.

The commission also listed Adebisi Olusoji of the Democratic Leadership Alliance, DLA; Sunday Okereke of the Labour Party, LP; Ada Okwori of the National Democratic Party, NDP; and Nkem Okereke of the National Rescue Movement, NRM.

Former Delta State Governor, Donald Duke, will represent the Peoples Redemption Party, PRP, while Adewole Adebayo is the presidential candidate of the Social Democratic Party, SDP.

The remaining candidates are Peter Agada of the Young Progressives Party, YPP, and Daniel Nwanyanwu of the Zenith Labour Party, ZLP.

The final document provides details about the candidates and their running mates, including their ages, gender and academic qualifications.

INEC has fixed January 16, 2027, for the presidential and National Assembly elections.

The governorship and state Houses of Assembly elections are scheduled for February 6, 2027.

Defence Minister Musa Backs Tinubu, Uba Sani For 2027

By Sabiu Abdullahi

Minister of Defence, Christopher Musa, has declared his support for the re-election bids of President Bola Tinubu and Kaduna State Governor, Uba Sani, ahead of the 2027 general elections.

Musa made his position known on Friday during a meeting with local government coordinators of GCG Musawah 4 PBAT 2027, a political mobilisation group in Kaduna State.

The meeting brought the minister together with mobilisers from the state’s 23 local government areas as well as representatives of more than 300 affiliated interest groups.

According to a statement by the group’s Secretary, James Swam, Musa urged members to sustain their mobilisation efforts in support of Tinubu and Sani.

He also called for greater commitment to the development of the country, stressing that Nigerians could achieve more through unity and collective effort.

“I will continue to work hard for Nigeria to succeed,” Musa said.

“We should remain determined to build this country because together we are stronger as a nation.”

The defence minister also spoke about the importance of religious tolerance, national unity and peaceful coexistence, citing his childhood experience in Sokoto State.

“I grew up in Sokoto; there is no way I can object to any religion,” he said.

Musa recalled celebrating Sallah with Muslim friends and neighbours during his childhood.

“I remember that during Sallah, as children, we were the ones who would hold the ram to be slaughtered,” he said.

He further argued that Nigeria possesses sufficient human and material resources to achieve significant development if citizens remain united and dedicated to the country’s progress.

“God put us in Nigeria to build this country, and we have the capacity to do it, both in human and material resources,” Musa stated.

The minister urged Nigerians to regard the task of developing the country as a shared responsibility, regardless of their religious or other differences.

ENT Experts Warn Against Sleeping With Earbuds

By Sabiu Abdullahi

Regularly sleeping with earbuds in the ears may expose users to prolonged sound and increase the risk of hearing problems, ear infections and excessive earwax accumulation, ear, nose and throat specialists have warned.

The experts said the risk could become greater when earbuds are used at high volume or left in the ears for several hours. They explained that wearing the devices throughout the night denies the ears the breaks needed between periods of sound exposure.

Apart from prolonged noise exposure, keeping earbuds inside the ear canal for extended periods may trap moisture and disrupt the natural movement of earwax. According to the specialists, these conditions could contribute to infections and other ear-related problems.

The World Health Organisation has warned that hearing damage is influenced by the volume, duration and frequency of exposure to sound. Prolonged exposure to loud noise may initially result in temporary hearing loss or tinnitus, while repeated or continuous exposure can cause permanent damage to sensory cells and structures within the inner ear.

The WHO estimates that more than one billion people between the ages of 12 and 35 are at risk of hearing loss due to unsafe recreational exposure to loud sounds, including those produced by personal audio devices. It recommends keeping audio volume below 60 per cent of the maximum level and taking regular breaks.

Nigeria also faces a significant hearing-loss burden, with a WHO regional report estimating the prevalence of disabling hearing loss in the country at 6.7 per cent. The report lists impacted earwax, chronic otitis media and age-related hearing loss among major causes.

Findings from a Nigerian study involving 272 people who regularly used headphones and earphones showed that 17.6 per cent of the users had hearing loss, compared with 7.4 per cent among an equal number of non-users. The researchers found that most cases among the users were mild, affected both ears and involved sensorineural hearing loss, with high-frequency hearing particularly affected.

A Specialist Ear, Nose and Throat Surgeon at the National Ear Care Centre, Kaduna, Dr Mustapha Lawal, said the impact of prolonged earphone use depended largely on the loudness of the sound and the duration of exposure.

Lawal told PUNCH Healthwise that warning signs could emerge before permanent hearing damage occurs, including tinnitus, dizziness and unusual sensations in the ear.

“Long-term hearing loss; short-term, there will be some symptoms, like tinnitus, dizziness, and sensations in the ear,” Lawal explained.

He said prolonged exposure could first produce what is known as a temporary threshold shift, which causes hearing sensitivity to decline for a period.

According to him, the problem could develop even when the sound level was not particularly high if a person remained exposed for several hours.

“If the noise is not that loud, however, it is on for several hours,” Lawal stated.

The specialist stressed that allowing the ears to rest was important because continued exposure could turn temporary hearing changes into permanent damage.

“Once it has gone through what you call a permanent threshold shift, permanent threshold shift, then that one is irreversible,” Lawal stated.

He added that excessive exposure to noise could also affect concentration, communication and overall quality of life when hearing difficulties begin to interfere with daily activities.

A Professor of Ear, Nose and Throat and Head and Neck Surgery at the Federal University of Health Sciences, Otukpo, Benue State, Adoga Agida Samuel, also raised concerns about the physical effects of sleeping with earbuds.

Samuel explained that prolonged blockage of the ear canal could promote inflammation and infection. He added that some users might also develop reactions to materials used in the manufacture of earbuds.

Another concern, according to him, is the retention of earwax. He said accumulated wax could obstruct the ear canal and result in conductive hearing loss.

“Wax retention takes a while but becomes a problem because it builds up,” Samuel stated.

The professor further warned that exposure to sound above safe levels could temporarily reduce hearing ability and cause permanent damage when the exposure continued.

“Exposure of greater than 85dB over 8 hours has different effects. Some immediate injury, causing a temporary threshold shift,” Samuel stated.

He explained that continued exposure could eventually destroy the sensory hair cells responsible for hearing.

“Persistent or continuous exposure will cause oxidative injury; many chemicals will be released, leading to hair cell death and permanent hearing loss,” Samuel stated.

Samuel urged people who experience symptoms such as ear pain, severe itching, tinnitus or reduced hearing to seek medical attention rather than dismissing them.

He noted that some symptoms could point to an underlying ear infection.

“For infections, pain and severe itching may be fungus,” Samuel stated.

The professor advised people who use earbuds regularly to reduce their exposure and avoid wearing them while asleep.

“Moderate use of earbuds if it cannot be avoided. Sleep without them,” Samuel advised.

Experts therefore recommend regular breaks from earbuds and caution against sleeping with the devices, particularly when they are used at high volume or for prolonged periods.

Nigerian Army Investigates Officer Over Alleged Sexual Abuse Of 13-Year-Old

By Sabiu Abdullahi

The Nigerian Army has opened an investigation into an allegation of sexual abuse involving a serving officer, Cap Etim Essien, attached to the Headquarters 3 Division in Jos, Plateau State.

The investigation followed reports of the alleged incident that circulated online, according to a statement issued on Saturday by the Acting Deputy Director, Army Public Relations, 3 Division, Lt. Col. Olumide Olukoya.

Olukoya said the Army had begun efforts to determine the circumstances surrounding the allegation, stressing that cases involving sexual abuse, particularly those involving minors and other vulnerable persons, were taken seriously by the military.

“The Nigerian Army takes all allegations of sexual abuse, particularly those involving minors and other vulnerable persons, with utmost seriousness. Accordingly, appropriate steps have been initiated to establish the facts and circumstances surrounding the reported incident.

“As the allegation is currently under process of investigation, it would be inappropriate to make definitive comments on the culpability or otherwise of any individual at this stage. The Nigerian Army remains committed to due process, fairness and the protection of the rights and dignity of all parties involved,” he said.

The Army spokesperson further stated that relevant civil authorities were also investigating the matter and assured that the military would work with them to ensure a comprehensive investigation in line with the law.

“The Nigerian Army is also aware that the relevant civil authorities are looking into the matter and will cooperate fully with them to ensure that the allegation is thoroughly and transparently investigated in accordance with extant laws and regulations,” he added.

Olukoya said the Army maintained a zero-tolerance policy towards actions that contravened the law or military regulations.

He added that any personnel found culpable after the investigation would face appropriate disciplinary measures.

“The Nigerian Army places a high premium on discipline, professionalism and respect for human dignity. Upon the conclusion of the investigation, any personnel found to have acted contrary to the law or established service regulations will be dealt with appropriately,” he stated.

The Army also called on members of the public to avoid speculation or the circulation of unverified information that could interfere with the investigation or expose those involved to further harm.

The military specifically urged the public to exercise caution in discussions concerning minors, stressing the need to safeguard their privacy and welfare throughout the investigation.

Clerics Reportedly Abducted After Prayer At Yari’s Zamfara Residence

By Sabiu Abdullahi

Suspected bandits have reportedly abducted several Islamic clerics who attended a prayer gathering at the residence of former Zamfara State Governor and Senator representing Zamfara West, Abdul’aziz Abubakar Yari, in Talata Mafara Local Government Area of the state.

The reported incident was disclosed on Saturday by Northwest-based crisis reporter, Bakatsine, through a post on his X handle.

The clerics were said to have been taken away after attending a special prayer session at Yari’s residence, where more than 2,000 Islamic scholars and imams had gathered ahead of the 2027 general elections.

Among those reportedly abducted were Imam Yahuza, the First Jumma’at Imam in Dogon Madacci; Magawata Abdullahi, the Second Jumma’at Imam in Dogon Madacci; Malam Shehu Dakko; Imam Bala Fagon; and Na’ibi Tasi’u of Tungar Nagudai.

According to Bakatsine, the affected clerics travelled from communities in Bakura and Talata Mafara Local Government Areas to attend the gathering.

The prayer session was reportedly organised to seek peace, national unity and the success of President Bola Tinubu and the All Progressives Congress, APC, ahead of the 2027 elections.

Bakatsine expressed concern over the reported abduction, noting that the incident occurred at the residence of a prominent political figure.

He said the development was another indication of the worsening security situation in Zamfara State, where banditry and kidnapping have continued to threaten residents.

“If people can be abducted while attending a gathering at the residence of a prominent political figure, then where exactly are ordinary citizens supposed to feel safe?” he asked.

As of the time of filing this report, there was no official confirmation from the police or other security agencies regarding the reported abduction.

Tribute to an Astute Administrator: The Makinta of Fika Emirate

By Kasim Isa Muhammad

As I try to pen down some sort of tribute to Alhaji Bukar Abubakar, the Makinta of Fika Emirate, I find myself struggling with where exactly to begin because some people are simply too difficult to capture in words. There are people whose lives can easily be summarised by their positions, their accomplishments or the offices they occupied, but there are others whose true worth lies somewhere  consequential in the lives they touched, the people they encouraged, the kindness they showed, the sacrifices they made and the memories they left in the hearts of those who were fortunate enough to know them. Alhaji Bukar was one of those rare people. I lived in the same area with him for about twenty years and, during all those years, I came to know him not only as a respected elder or distinguished retired civil servant, but as a neighbour, a gentleman and, above everything else, a good human being. I am not saying that he was flawless because no human being is without shortcomings, but in all the years that I knew him, I never, even in my wildest dreams, got to know a flaw that could diminish the extraordinary impression he left on people. He was indescribably kind, compassionate, accommodating and peaceful. He was, by far, one of the most pleasant people I have ever known, and there was something about his manner that made it difficult to imagine him deliberately hurting another person. He carried his age, experience and status with unprecedented dignity that never made other people feel small. He was simply Alhaji Bukar, a man who had lived enough to understand that the greatest measure of a person’s life is not what he owns or the position he occupies, but the good he leaves behind in the lives of others.

In April last year, when I was a correspondent with Neptune Prime, I had the privilege of interviewing Alhaji Bukar for our Oldies page. It was supposed to be a normal journalistic assignment, another interview, another story, another conversation with an elderly personality whose experiences were worth documenting. But somehow, that thirty-minute conversation became much more than that for me. It stayed with me. It settled somewhere deep in my subconscious and continued to reveal its lessons long after the interview was over. There are conversations we have in life that disappear almost immediately after we leave the room, and there are others that remain with us because something in the person we encountered has touched a part of us that we did not even know needed touching. My conversation with Alhaji Bukar was one of those conversations. I listened to him speak about his life and his career, about how he started as a primary school teacher before rising through the ranks and eventually becoming a distinguished administrator and Rector of the College of Administrative and Business Studies, CABS, in Potiskum Local Government. What struck me most was his work ethic. He was a very, very hardworking man, and there was no pretence about it. His story was a story of persistence, discipline, sacrifice and the determination to keep moving forward regardless of how difficult the road might become. Listening to him made me think exceedingly about the importance of hard work and the power of perseverance. He reminded me that sometimes the only way to succeed is to simply keep going, even when the results are not immediate. That interview instilled in me, perhaps more than he ever realised, the importance of the habit of keep on keeping on. I walked away from that conversation with a renewed determination to work harder, to remain patient with the process and to understand that a person’s beginning does not have to define his ending.

Lo and behold, there is something emotional about remembering that interview because I did not know then that I would one day be writing about him in the past tense. I did not know that the man sitting before me, telling me about his life and experiences, would eventually become someone I would have to remember rather than visit. I did not know that thirty minutes could become such a precious memory. I did not know that I would later wish I had asked more questions, listened more carefully or simply stayed a little longer. That is the cruelty of death. While people are alive, we often assume that there will always be another opportunity. Another visit. Another conversation. Another greeting. Another question. Another chance to say thank you. But death has a way of teaching us that time is not something we own. It is something Allah lends us. And when He decides that the appointed time has come, there is nothing any of us can do to extend it. Now, when I think about Alhaji Bukar, I find myself returning to that brief conversation and appreciating it in a way I could not have appreciated it then. It was only thirty minutes, but those thirty minutes gave me something that has stayed with me.

Alhaji Bukar Abubakar was a distinguished retired civil servant, educator, administrator, philanthropist and farmer, but even those descriptions do not fully capture the breadth of the man he was. His professional life was intriguing because he began as a primary school teacher and continued to rise until he became a college rector. There is something more inspiring about such a great life because it reminds us that greatness does not always begin in grand surroundings. Sometimes it begins in an ordinary classroom, with an ordinary teacher doing extraordinary things through commitment and dedication. He understood the dignity of work and the importance of education, and he carried those values throughout his life. He did not simply teach students and move on; he invested in people. During our interview, he spoke about people he had trained and about folks who had gone on to excel in different walks of life. He seemed very, very interested in the progress of people he had helped, and I found that particularly admirable. Some people measure their success by the offices they occupy, the awards they receive or the material things they accumulate, but Alhaji Bukar seemed to measure his own success by the people who became better because they encountered him. In that sense, his influence was much larger than any office he ever occupied. He was a teacher beyond the classroom. He taught through his actions, his conversations, his generosity and the example he set for those around him.

One of the things that made Alhaji Bukar so extraordinary was the way he embraced people without an iota of discrimination. He did not appear to care about a person’s social status, wealth, background or influence before extending kindness to them. He had an unusually large heart, and people who were vulnerable seemed to have a special place in it. Whenever one visited his house, it was common to see Almajirai around. They came there because they knew they would be welcomed, fed and treated with dignity. Alhaji Bukar used to feed and clothe many Almajirai with his hard-earned money, and his generosity towards them went far beyond providing food. He enrolled many of them in schools and supported their education, giving them an opportunity to acquire knowledge and qualifications that could change the direction of their lives. Some of them eventually earned diplomas through his intervention. Think about that for a moment. A man spends his own hard-earned money to educate children who are not biologically his, children who might otherwise have remained invisible to society, because he believes that they deserve an opportunity. That is not ordinary kindness. That is an unprecedented understanding of humanity. It is an understanding that every child has potential, that poverty should never be a permanent sentence and that one of the greatest things a human being can do is to invest in another human being’s future. Alhaji Bukar saw these children not merely as Almajirai but as human beings deserving of food, clothing, education, respect and hope. That part of his life deserves to be remembered because it tells us more about his character than any title ever could.

I often think about the people whose lives he changed quietly. How many children ate because he gave them food? How many young people went to school because he paid for them? How many families found relief because he intervened at a difficult moment? How many people became successful because, at some point in their lives, Alhaji Bukar decided to believe in them? We may never know the full number. He was not the kind of person who went around announcing his good deeds. He did not need cameras before helping people. He did not require newspaper headlines to validate his generosity. He gave because he believed in giving. He helped because he believed that those who had something should share it with those who had less. That is what makes his philanthropy so beautiful. He helped people without making their vulnerability a spectacle. He gave without humiliating the person receiving. He supported without reminding people that they owed him. And perhaps that is the purest form of philanthropy and the kind that is done because the heart cannot comfortably ignore another person’s need.

Born in 1945, Alhaji Bukar lived through many decades and witnessed a lot of changes. He belonged to a generation that understood hardship in ways that many of us today may never fully understand. Yet rather than allowing life’s difficulties to make him bitter, he seemed to turn them into a source of strength and empathy. His career, his commitment to education, his work as a civil servant, his administrative responsibilities, his farming and his philanthropy all reflected a man who believed in productive living. He understood that life was not simply about taking from society but about contributing to it. He understood that every person has a responsibility to leave something useful behind. Perhaps that is why even after his professional career had ended, he remained active, hardworking and involved in the lives of others. Retirement did not retire his humanity. It did not retire his generosity. It did not retire his desire to see people succeed.

People who worked with him have attested to his peaceful nature, and his neighbours have said much the same thing. Nobody has ever described him to me as someone who enjoyed arguing with people or deliberately creating conflict. He was a man who seemed to understand that peace is itself a form of wealth. He did not need to win every argument. He did not need to prove himself superior to everyone around him. He carried himself with a calmness that reflected maturity. In a life where people are increasingly quick to anger, quick to take offence and quick to turn disagreements into lasting hostility, Alhaji Bukar believed in the beauty of restraint. He seemed to understand that not every provocation deserves a response and that not every disagreement needs to become a war. That peaceful disposition was part of his charm. His neighbours remember it. His colleagues remember it. Those who interacted with him remember it. And when many different people independently describe a person in the same way, there is usually something deeply truthful in that description.

There was also a humility about Alhaji Bukar that I found fundamental. He had achieved enough in his life to justify pride. He had risen from being a teacher to becoming a rector. He had served as an administrator. He had educated and mentored people. He had supported vulnerable children. He had contributed to his community. He had lived a productive life. Yet his achievements never seemed to make him believe that he was better than others. He remained approachable and accessible. He did not allow his experience to create an unnecessary distance between himself and ordinary people. That, to me, is one of the clearest signs of true greatness. A person who has achieved much but remains humble is far more admirable than someone who has achieved little but believes himself to be superior to everyone else. Alhaji Bukar understood that titles are temporary, positions are temporary and worldly recognition is temporary, but character remains.

When I think about his life, I realise that his greatest legacy is probably not something that can be placed in a building or written on a plaque. His greatest legacy is people. The students he trained. The young people he encouraged. The Almajirai he fed and educated. The people who benefited from his generosity. The neighbours who experienced his kindness. The colleagues who worked with him. The people who simply met him at some point and left the encounter feeling better than they had arrived. These people are his monuments. A building can eventually deteriorate. An office can be occupied by someone else. A title can eventually be forgotten. But when you change a person’s life, you become part of that person’s story forever. Alhaji Bukar became part of many people’s stories, and that is why I believe his memory will endure.

Perhaps what I admire most about him is that he exceeded that greatness does not have to be loud. Sometimes greatness is the elderly man who feeds hungry children in his home. Sometimes greatness is the retired administrator who continues to mentor young people. Sometimes greatness is the former rector who remains humble enough to treat an ordinary neighbour with dignity. Sometimes greatness is the man who spends his hard-earned money to send an Almajiri to school. Sometimes greatness is simply the person who lives peacefully with everyone around him and refuses to make other people’s lives more difficult. We live in a time when people often equate greatness with visibility, but Alhaji Bukar taught a different lesson. He showed us that a person can live quietly and still leave an enormous impact.

For me, his life also reinforced the importance of hard work. That thirty-minute interview continues to remind me that progress is rarely accidental. His story from primary school teaching to becoming a rector was a lesson in perseverance. It taught me that one must continue even when the journey is difficult, continue when recognition is slow and continue when the destination seems far away. I think that is one of the reasons his memory has remained so powerful for me. He did not merely tell me about hard work; he had lived it. He was evidence of the very lesson he was sharing. And whenever I find myself becoming tired or discouraged, I remember the story of his life.

Death, however, has a way of making all these memories painful. It is one thing to admire someone while they are alive; it is another thing to suddenly realise that you will never see them again. There is an emptiness that follows death which words cannot completely describe. You begin to remember ordinary things that you never thought would become precious. A greeting. A conversation. A familiar face. The sight of someone sitting in his usual place. The sound of his voice. The knowledge that he was somewhere nearby. Suddenly, all those things become memories, and memories can be both beautiful and painful at the same time. That is how I feel when I think about Alhaji Bukar. I am grateful that I knew him, but I am saddened that I cannot know him for longer.

Yet grief should not make us forget gratitude. We should be grateful that Allah allowed us to share this world with him. We should be grateful for the years he lived, the people he helped and the lessons he left behind. We should be grateful for the students whose lives he influenced, the children he educated, the Almajirai he fed and clothed and the countless people who benefited from his kindness. We should be grateful that we had the privilege of witnessing a man whose life was a practical lessons of service and compassion. His death is painful, but his life was a gift. And perhaps the most appropriate response to a gift is gratitude.

Alhaji Bukar Abubakar, you are gone, but your legacy remains. You may no longer be physically present among us, but the people whose lives you touched remain here to tell your story. The children you supported will remember you. The students you trained will remember you. Your neighbours will remember you. Your colleagues will remember you. Those who sat with you, spoke with you, worked with you or received kindness from you will remember you. Your life has become part of the memories of many people, and that is a form of immortality that death cannot take away.

Your story reminds us that a life does not have to be perfect to be meaningful. It only has to be lived with purpose, compassion and sincerity. You worked hard. You served. You educated. You gave. You encouraged. You embraced people without discrimination. You treated vulnerable children with dignity. You lived peacefully with your neighbours. You left behind children and grandchildren, but you also left behind a much larger family and the people whose lives you touched through your service and generosity. That is why your departure is not simply a family loss. It is a community loss. It is a loss to everyone who believes that kindness, education, service and compassion still matter.

My final words for you are a prayer. May Allah forgive your shortcomings and accept your good deeds. May He reward you for every child you fed, every person you clothed, every student whose education you supported, every young person you encouraged and every life you touched. May He reward you for the good deeds that nobody saw and the acts of generosity that you never publicised. May Allah make your grave spacious and filled with light. May He make your resting place peaceful and beautiful. May He receive you with mercy, pardon your sins, elevate your rank among the righteous and grant you the highest place in Jannatul Firdaus. May the Almighty surround you with His mercy and make every act of kindness you performed in this world a source of continuous reward in the Hereafter.

To your children, grandchildren, relatives, friends, colleagues, students, neighbours and everyone who mourns you, may Allah grant you patience and fortitude. May He comfort your hearts and remind you that although death has taken away the physical presence of Alhaji Bukar, it cannot take away the goodness he planted in the lives of others. May his life continue to inspire you. May his memory continue to unite you. May his example encourage you to live with kindness, humility, hard work and generosity. And may those who loved him understand that the best way to honour a good man is not merely to mourn his death, but to continue the good that he represented while he was alive.

As I think about Alhaji Bukar today, I keep returning to that thirty-minute conversation. I keep thinking about the man who sat before me and spoke about his life with such simplicity. I keep thinking about his career, his work ethic, his compassion and his willingness to help people. I keep thinking about the Almajirai who ate in his house and the young people whose education he supported. I keep thinking about the peaceful man his neighbours knew and the hardworking administrator his colleagues respected. And I realise that perhaps those thirty minutes were a gift. A brief opportunity to sit with a man whose life contained decades of lessons. I did not know then how valuable those moments would become, but I know now. And for that, I will forever be grateful.

Alhaji Bukar Abubakar, the Makinta of Fika Emirate, you lived a life worthy of emulation. You were a hardworking man, a compassionate man, an educator, an administrator, a philanthropist, a farmer, an elder statesman and a peaceful neighbour, but above all, you were a good man. You gave without discrimination. You helped without seeking applause. You educated without asking for recognition. You treated people with dignity. You lived your life in a way that made other people’s