IDP

Dr Auwal Adam Sa’ad

Northern Nigeria stands at a defining moment in its humanitarian and development history. Years of insurgency, armed conflict, banditry, communal violence, and environmental shocks have displaced millions of people from their homes. Women and children bear the greatest burden of this crisis. Many now live in internally displaced persons (IDP) camps or host communities where access to education, healthcare, housing, livelihoods, and economic opportunities remains severely constrained.

For years, humanitarian agencies, governments, charitable organisations, and development partners have provided emergency assistance that has undoubtedly saved lives. Food distribution, temporary shelter, healthcare interventions, and emergency education programmes have prevented an even greater catastrophe.

Yet an uncomfortable reality remains: emergency aid cannot become a permanent development strategy.

Humanitarian assistance addresses immediate needs but seldom creates enduring economic resilience. Once donor funding ends, many beneficiaries remain trapped in poverty and dependence. The cycle of vulnerability simply begins again.

Northern Nigeria therefore requires a financing model that moves beyond relief towards sustainable empowerment. One promising solution lies within the rich heritage of Islamic social finance: the integration of Waqf and Sukuk into a single development instrument known as Waqf Sukuk.

For centuries, Waqf has served as one of Islam’s most powerful institutions for public welfare. Across the Muslim world, endowed assets financed universities, hospitals, roads, water systems, orphanages, and social services that continued serving communities long after their founders had passed away. Waqf created permanent social infrastructure because its assets remained intact while only their benefits were utilised.

Sukuk, meanwhile, have become one of the fastest-growing segments of global Islamic finance. Unlike conventional bonds, Sukuk represent ownership interests in tangible assets or productive ventures that comply with Shariah principles. Today, governments and corporations worldwide use Sukuk to finance infrastructure, transportation, renewable energy, housing, healthcare, and industrial development.

Sukuk, meanwhile, have become one of the fastest-growing segments of global Islamic finance. Unlike conventional bonds, Sukuk represent ownership interests in tangible assets or productive ventures that comply with Shariah principles. Today, governments and corporations worldwide use Sukuk to finance infrastructure, transportation, renewable energy, housing, healthcare, and industrial development. Nigeria’s own experience demonstrates the remarkable market confidence in this ethical financing instrument.

The Federal Government’s Series VII Sovereign Sukuk recorded an unprecedented subscription of over ₦2.205 trillion—an oversubscription of approximately 735 per cent—underscoring the enormous investor appetite for transparent, asset-backed, and socially impactful investments. The combination of this strong investor demand with the enduring social mission of Waqf creates an extraordinary opportunity. The combination of these two institutions creates an extraordinary opportunity.

A Waqf Sukuk mobilises investment capital to establish productive assets that are permanently dedicated to charitable purposes. Instead of distributing donated funds until they are exhausted, the proceeds finance income-generating projects whose revenues continuously support vulnerable populations.For Northern Nigeria, this could fundamentally reshape humanitarian financing.

Rather than repeatedly financing food distribution, Waqf Sukuk could establish agricultural processing facilities owned by Waqf institutions that employ displaced women while generating revenues for education and healthcare programmes.

Instead of constructing temporary shelters that require constant maintenance funding, Waqf Sukuk could finance affordable housing developments whose rental income supports social services.

Vocational training centres, healthcare clinics, women-owned cooperatives, renewable energy projects, irrigation schemes, commercial markets, educational institutions, and microfinance programmes could all become endowed assets whose earnings are perpetually reinvested into community development.This is not charity that ends with consumption.It is charity that continuously reproduces itself.And the economic implications are profound.

Every naira invested through Waqf Sukuk becomes a productive asset capable of generating recurring benefits for decades. Beneficiaries are no longer viewed merely as recipients of aid but as active participants in economic production. Skills development replaces dependency. Enterprise replaces vulnerability. Opportunity replaces uncertainty.

This model also reflects the higher objectives of Islamic law (Maqasid al-Shariah). It protects life by improving healthcare and food security. It preserves intellect through education and vocational training. It safeguards wealth by creating sustainable livelihoods. It protects families through decent housing and social welfare. Above all, it restores human dignity by enabling displaced persons to rebuild their own futures.

The relevance of Waqf Sukuk extends beyond religious ideals. It strongly complements the United Nations Sustainable Development Goals, particularly those relating to poverty eradication, quality education, gender equality, decent work, reduced inequalities, sustainable communities, and partnerships for development.Its appeal therefore reaches multiple stakeholders.

For Northern Nigerian society, Waqf Sukuk revives a deeply respected Islamic tradition of community solidarity while adapting it to contemporary development challenges. It demonstrates that Islamic finance is not merely a commercial enterprise but also a powerful instrument for inclusive social transformation.

For wealthy individuals and philanthropists, Waqf Sukuk offers an opportunity to create perpetual charitable impact rather than one-time donations. Their contributions become lasting investments in human development that continue generating rewards both socially and spiritually.

For corporations, participation strengthens corporate social responsibility and environmental, social, and governance (ESG) commitments. Supporting Waqf Sukuk enables businesses to contribute directly to regional stability, workforce development, poverty reduction, and economic inclusion while enhancing their public reputation as responsible corporate citizens.

For investors, Waqf Sukuk represents an ethical investment vehicle backed by tangible assets and measurable social outcomes. The growing global demand for impact investing suggests considerable interest among investors seeking opportunities that combine financial discipline with meaningful developmental impact.

International development partners should likewise recognise the strategic importance of this model. Around the world, humanitarian agencies increasingly acknowledge that aid dependency cannot continue indefinitely. Innovative financing mechanisms are becoming central to sustainable development policy.

Waqf Sukuk offers exactly such an innovation. It complements humanitarian programmes rather than replacing them. Emergency assistance remains indispensable during crises, but Waqf Sukuk creates the permanent institutions that reduce dependence on future aid by building local economic capacity.

Countries such as Malaysia, Indonesia, Türkiye, and several Gulf states have already demonstrated the growing potential of integrating Islamic social finance with national development priorities. Nigeria possesses every ingredient necessary to become Africa’s leading centre for socially oriented Islamic finance.

However, successful implementation requires robust policy support. Federal and state governments should establish comprehensive legal frameworks governing Waqf assets, Sukuk issuance, governance standards, transparency, beneficiary protection, auditing, and performance reporting. Regulatory certainty will significantly improve investor confidence.

Tax incentives can encourage private participation. Public-private partnerships can leverage government support with private investment. Islamic financial institutions should develop specialised Waqf Sukuk products tailored to humanitarian and development objectives. Universities and research institutions should contribute through policy research, professional training, and impact assessment. Traditional institutions, religious leaders, and civil society organisations should mobilise public awareness to build trust and acceptance.

Development finance institutions and multilateral organisations can further strengthen the ecosystem through technical assistance, credit enhancement mechanisms, capacity building, and co-financing arrangements.The humanitarian crisis in Northern Nigeria demands solutions that are as enduring as the challenges themselves.

Emergency aid will always have an important place during periods of crisis. But rebuilding societies requires more than relief. It requires institutions that continuously generate hope, opportunity, and economic independence.

Waqf Sukuk represents precisely such an institution. It transforms generosity into productive capital, compassion into sustainable investment, and charity into perpetual empowerment. It reflects both the ethical foundations of Islamic finance and the practical realities of modern development economics.

The displaced women and children of Northern Nigeria deserve more than temporary survival. They deserve access to education, productive employment, dignified housing, quality healthcare, entrepreneurship, and the opportunity to shape their own futures.

Waqf Sukuk offers a pathway towards that future. Its widespread adoption by governments, corporations, investors, philanthropic organisations, Islamic financial institutions, and international development partners could redefine humanitarian financing in Nigeria and establish a model worthy of replication across Africa.

The question is no longer whether we can afford to innovate.It is whether we can afford not to.

Auwal is an associate professor at the Institute of Islamic Banking and Finance, IIUM. He can be reached via: auwal@iium.edu.my.

By Abdulsalam Alkali

In the scarred landscape of Northeast Nigeria, where Boko Haram’s insurgency has claimed thousands of lives and displaced millions since 2009, the quest for peace remains a daily struggle. As military campaigns degraded the group’s territorial hold, a more complex and contentious challenge emerged. What to do with the thousands of fighters and their associates who surrendered or were captured?

The Federal Government’s answer was Operation Safe Corridor, a deradicalization program run from a military-controlled camp in Gombe State. But for the epicentre of the conflict, Borno State, this felt distant and disconnected from the realities of its ravaged communities.

In response, the Borno State Government, under Governor Babagana Zulum, began crafting its own approach, which later became known as “The Borno Model.” 

The model is a non-kinetic approach that handles former Boko Haram/ISWAP fighters through disarmament, demobilization, deradicalization, rehabilitation, reconciliation, and reintegration known as the (Triple D, Triple R).

Unlike the military-run, camp-based system, the Borno Model is fundamentally community-centric. According to the document, “The Borno Model’s philosophy is rooted in an audacious blend of practicality and traditional norms. The model argues that sustainable peace cannot be achieved by isolating ex-combatants in distant camps, only to return them as strangers. Instead, it advocates for a localized process of rehabilitation and reintegration directly into communities, heavily mediated by local organizations, traditional rulers, religious leaders, and victims.

“The model operates on the premise that a significant portion of those in Boko Haram/ISWAP were either forcefully recruited, coerced, or driven by poverty rather than ideology, and that the path to peace requires a form of conditional forgiveness”.

This model has translated into a bold and visible policy as thousands of “repentant Boko Haram” members and their families have been received, housed in temporary “transition camps,” and then resettled in their (or new) communities, often with vocational training and start-up kits.

According to an Institute for Security Studies research document, over 160,000 people had left Boko Haram/ISWAP, with over 100,000 fighters and their families, and an additional 6,900 minors surrendering unconditionally since the program commenced.

Nevertheless, this bold program unfolds against a background of profound pain and frustration, especially for the victims of Boko Haram. 

For communities that have endured massacres, abductions, and arson, the sight of former perpetrators receiving housing and support is a bitter pill to swallow.

Many survivors ask: where is our own rehabilitation? The fears of recidivism, accusations of injustice, and deep-seated trauma that no government program has adequately addressed persist. In the streets of Maiduguri, there is a blend of emotions and concerns among its residents. While some people view this program as a viable way of achieving peace, others see it as something forced upon them by the government.

WHAT VICTIMS SAY

For Bakura Modu, who lost his parents to the insurgents, “Only God will reward us for what we have gone through,” he said with mixed emotions. Bakura Modu lost his entire family, three of his brothers and his parents were killed during the 2014 Bama attack. Bakura escaped the attack and came to Maiduguri, later took shelter with his uncle. Now he struggles to live in Maiduguri with no support from the government. Bakura has not heard or felt carried along in the rehabilitation program.

Like Bakura Modu, Ya Kaltum Bukar, 58, lost her husband and six of her children to Boko Haram insurgents. During the peak of Boko Haram insurgency in Maiduguri, “They came during Ramadan in 2012 and killed my husband and three of my biological children, and after two weeks, they returned and shot three again,” she said. 

YaKaltum only became familiar with the rehabilitation and reintegration program on Radio Programs. Now she struggles to survive in this economy, coupled with health complications.

On returning ex-Boko Haram fighters, Bakura Modu was skeptical, having had no previous knowledge or involvement: “The government has done a lot in resettling people and building homes, but not all victims of the insurgency were carried along,” he said.

According to Barrister Abba Kyari Muhammad, the Borno Model does not strictly adhere to the standard model of transitional justice. He stated that the model largely focuses on disarming insurgents, rehabilitating and reintegrating them back into society, while neglecting other core components of transitional justice, including prosecution, truth-seeking, reparation, and institutional reforms. “These obvious lapses in the implementation of the Borno Model render it something other than transitional justice,” Barr. Kyari stated.

Barr. Kyari lost his mother to the insurgents in 2013, skipped classes while at school, lost his livelihood, and was displaced multiple times within Maiduguri as a result of the insurgency. He said, “Upon all that happened, I am still yet to receive an apology from the government or other authority, let alone compensation.”  He further stated that it is evident there is no meaningful victim compensation within the current transitional justice framework.

LACK OF COMMUNITY PARTICIPATION IN THE PROGRAM

Research by the Institute for Security Studies (ISS) clearly outlined the lack of community participation in the rehabilitation and reintegration program, stating that “Communities are not involved enough in reintegration even though they facilitated disengagement and are the first point of contact for ex-Boko Haram associates.”

Speaking as both a victim of the insurgency and a professional, Barr. Abba Kyari stated that “I cannot recall encountering any form of victim compensation, reparation, or even apology to those who lost their loved ones. Available evidence suggests that internally displaced persons who are the true victims are largely abandoned, while repentant Boko Haram members are housed, clothed, and well taken care of in government-owned facilities.”

PROSPECTS AND CHALLENGES OF THE PROGRAM.

Moreover, a source from the Ministry of Rehabilitation, Reconstruction, and Resettlement (RRR) stated that the program has had both its prospects and challenges, but the government is doing everything within its powers to carry all people along. He noted that victims are also supported with skills and are resettled in their communities as peace gradually returns.

The anonymous source also noted that the Reintegration Committee was constituted by Governor Babagana Umara Zulum, and it is working round the clock to return refugees from neighbouring countries like Niger, Cameroon, and Chad.

He also clarified that not only ex-fighters undergo rehabilitation it also includes victims, abductees, and communities ravaged by Boko Haram. “All are being rebuilt and resettled, apart from Abadam Local Government that was recently opened after more than a decade of desertion, and it has improved peace in the state,” he noted.

Similarly, Samuel Orahii, reintegration coordinator at Allamin Foundation for Peace and Development, a. leading organisation working with the government on community engagement and reintegration, noted that some of their work is confidential and sensitive, however, a lot of success has been achieved, and normalcy has almost been sustained. On the Borno Model, Mr. Samuel stated that “the Borno Model is more of a traditional justice, as communities are involved,” noting that ex-Boko Haram fighters are remorseful, recently, one ex-Boko Haram fighter sought forgiveness on a live radio program on transitional justice sponsored by Allamin Foundation”.

The ISS findings, however, show a lack of adequate funding for the program, stating that “The Borno Model faces persistent challenges, especially in providing sufficient economic support to deserters once they leave the camp. Many former Boko Haram members interviewed in March and June 2025 said they left the group with few employable skills, little start-up capital, and no tools to begin a livelihood. The state has introduced vocational training in the camps, teaching skills such as carpentry, tailoring, welding, and mechanics. It also provides a one-off payment of ₦100,000 (about US $67), but this isn’t enough to restart a life after years in the bush.”

On issues around sustainability of the program, Barr. Kyari noted that the sustainability of the program lies in its economic implications, which largely remain unaddressed. “These people are accustomed to a lavish lifestyle and unrestricted control over territories and resources, yet they are now expected to survive on minimal support. This arrangement is neither realistic nor sustainable and represents a ticking time bomb if left unsolved.”

DOES THE REHABILITATION PROGRAM LEAD TO PEACE?

Moreover, despite the sustained rehabilitation and reintegration program, communities resettled, and livelihoods restored, it remains debatable whether the rehabilitation and reintegration of ex-Boko Haram combatants have brought peace or otherwise. Many experts agree that since the collapse of leadership upon the death of Abubakar Shekau, many ex-fighters have retreated and laid down their arms, surrendering to Nigerian authorities. Subsequently, with intensified military aggression by Nigerian forces and the loss of many territorials holds by the insurgents, the group has systematically shifted its focus from ransacking communities to abductions, collecting ransom, and taxing in some areas within the Lake Chad region.

A HumAngle tracker from the last quarter of 2025 indicated that Borno State experienced the highest number of abductions, with over 161 people in a total of 31 kidnapping incidents. “A total of 116 incidents with fatalities were experienced,” the report stated. According to sources interviewed by HumAngle, the group has raked in over ₦1 billion through these random operations. 

This report is corroborated by Yerwa Express News’s recent report of the abduction of seven fishermen from Doron Baga in Kukawa Local Government Area in Borno State by suspected Boko Haram insurgents, with a ransom demand of ₦30 million.

This report is supported by HumAngle Foundation under ‘Fellowship on Strengthening Community Journalism and Human Right Advocacy In Northern Nigeria (SCOJA)’.

By Uzair Adam

The Vice President, Senator Kashim Shettima, has announced that the federal government is implementing measures to ensure the return of residents displaced by insecurity and floods in Niger State.

Speaking during a visit to an Internally Displaced Persons (IDP) camp in Gwada, Shiroro Local Government Area, Shettima expressed the administration’s commitment to alleviating the suffering of affected individuals.

He stated that his visit was a directive from President Bola Ahmed Tinubu to assess the conditions of the displaced residents and assure them of government support.

The Vice President also launched the distribution of relief materials at the camp, highlighting that each state had received N3 billion to address the impacts of floods and security challenges.

Shettima emphasized that states like Niger, Borno, Sokoto, Bayelsa, and Jigawa, which have been significantly affected by these crises, would receive additional support from the federal government.

He called on citizens and organizations to assist the government in providing relief to those affected by disasters across the country.

The Vice President was joined by other key officials, including the Minister of Information and National Orientation, Mohammed Idris, and the Minister of State for Agriculture, Senator Aliyu Sabi.

Niger State Governor, Mohammed Umaru Bago, disclosed that 14 out of the 25 local government areas in the state had experienced flooding this year, resulting in loss of lives and property.

By MMuhammad Sabiu

After allegedly being raped by an official of an International Non-Governmental Organization, Aisha Umar, a female Internally Displaced Person (IDP) in Borno State, took her life.

The victim, who was working menial tasks to make ends meet, was allegedly enticed to the suspect’s residence at 303 Housing Estate, near Dalori IDP camp in Maiduguri, on the pretence of cleaning it.

When she entered his flat, the suspect, Huzaif Adam, 35, was reported to have had forcible sexual intercourse with her.

The victim’s cries for aid drew neighbours to Adam’s flat, but he had already raped her, according to a source.

According to the source, the traumatized victim raced to Adam’s kitchen and picked up a knife, which she used to stab herself. She passed away at the hospital a short time afterwards.

The suspect was detained at Gwange Division of Borno Police Command after his arrest, according to a police officer who confirmed the incident to Daily Trust. He was later transferred to the State Criminal Investigation Department (SCID).

The officer was quoted as saying: “We arrested the perpetrator but he has now been transferred to the SCID. His case file is in Gwange Divisional of Police.”

“I was contacted via my office and I called Commissioner of Sport after. The incident happened around our Area 303/202 EFCC area. I saw the perpetrator and interviewed him, and also saw the corpse of the innocent girl at the University of Maiduguri Teaching Hospital (UMTH). It’s a really sad incident; justice should be served.

“The girl was crying and quoted as saying, ‘Why would you do this to me?’ Instead of bringing shame to my parents after deflowering me, I rather die than go home.”