Insecurity In Nigeria

By Dr Umar Jibrilu Gwandu

It is common knowledge that the world is experiencing numerous challenges. The Global Peace Index Report of 2025 says that the world has become less peaceful for the 13th time in the last 17 years: more conflicts, more militarisation, and fewer resources for peacebuilding. 

Similarly, the 2025 report by the Institute for Economic and Peace says global peace is at its lowest level and that there are now over 122 million people who have been forcibly displaced due to conflicts globally.

In Nigeria, insecurity and economic hardship dominate public discourse. Figures from the Nigerian National Bureau of Statistics (NBS) revealed that 614,937 Nigerians were killed and 2,235,954 others were kidnapped nationwide within a single year in 2024.

Analysts confirmed that the number of people killed in Nigeria in 2024 was higher than the death toll in Israel’s war on Gaza, where over 40,000 had died. The figure is far more than the killings from the long-running Russian war on Ukraine, where 57,500 had been massacred as of December 2024

According to the World Food Programme’s August 2026 Country Briefing, an estimated 36.2 million people in Nigeria are acutely food insecure, with 2.1 million facing emergency levels of food insecurity. The 2022 NBS reports claimed that 133 million people living in Nigeria are multidimensionally poor. 

This situation calls for a national prayer to seek divine intervention to complement the efforts of Governments at the state and Federal levels, which have been launching noble initiatives, projects, and programmes to end lingering insecurity and improve the living conditions of Nigerians.

The Glorious Qur’an made it abundantly clear that many afflictions and tribulations are caused by the wrongdoings committed by men, as a test that, peradventure, men may turn to God, who promised them succour afterwards. “Chaos appears in the land and the sea because of the evil deeds which people’s hands have earned, in order to make them taste the flavour of some of their misdeeds – in order that they may come back” (Qur’an 30:41).

Muslims believe that prayer has the spiritual power to overcome compounding and complex situations. “Your Lord has said, ‘Pray to Me, for I shall answer your prayers'” (Qur’an 40:60). For instance, with a “single prayer”, Prophet Moses (A.S.) got comfort, food, accommodation, a job and thereafter a family (Qur’an 28:24 – 27). 

Allah has always assured the believers that “when My servants ask you about Me, then surely I am near: I answer the prayer of the suppliant when he prays to Me. So, let them respond to My call, and believe and trust in Me, so that they may be guided.” (Qur’an 2:186). 

To strengthen believers in the efficacy of prayer, the glorious Qur’an is replete with stories of Prophets like Zakariya, Ayyub, Yunus (A.S.), among others, who prayed for certain issues and had their prayers answered (Q21:83-90).

As a demonstration of patriotism embodied in spirituality and faithfulness, the Nigerian Supreme Council of Islamic Affairs (NSCIA), under the leadership of the President General and the Sultan of Sokoto, His Eminence Alhaji Muhammad Sa’ad Abubakar, organised a national prayer for peace, unity and prosperity of our dear country, Nigeria.

The prayer session, preceded by the recitation of the entire Glorious Qur’an, was attended by Chief Imams of the Central Mosques from 36 states of the Federation, representatives of Islamic Organisations in Nigeria, and Muslim leaders from various spheres of life.

The event saw patriotic believers eschewing differences, stripping off their ranks and status, converging on one of the sacred places in the land in awe of God with reverence, praying to God, the Creator of all creation, to grant “our one request: help us to build a nation where no man is oppressed, and so with peace and plenty”

One of the Qur’an’s most powerful lessons is that faith is not passive. Islam does not teach believers to sit and wait without effort. Rather, it teaches Muslims to pray sincerely and act decisively. The central message is that as one raises hands in prayer, one is equally expected to roll up their sleeves and act.

Consider the example of Maryam (Mary) in Qur’an 19:25. In her moment of pain and distress, Allah tells her to shake the trunk of a palm tree. A weak woman, exhausted, shaking a strong tree—this action alone could not bring down dates. Yet Allah wanted to teach believers: make the effort, even when it seems small, and He will bring the result.

Likewise, when Musa (Moses) stood before the sea with danger behind him, Allah commanded him in Qur’an 26:63 to strike the sea with his staff. The sea did not part until Musa acted. Again, the lesson is clear: divine help comes alongside human effort.

Allah reminds us in Qur’an 13:11: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” 

This is a call to responsibility. If we seek relief from hardship, we must turn to Allah with du‘a, while also striving to improve our condition.

The story of Nuh (Noah) reinforces the principle of pairing prayer with concrete and decisive action. In Qur’an 11:37, Prophet Nuh (A.S.) was commanded to build an ark long before any visible sign of the flood.

Despite ridicule from his people, he continued his work. His survival, and that of the believers with him, came not merely from prayer, but from obedient and sustained effort.

The Qur’an reassures believers in Qur’an 94:5-6 that “with hardship comes ease.” However, that ease is often reached through a combination of spiritual devotion, patience, and purposeful action.

Equally compelling was the account of Ayyub (Job), a symbol of patience in suffering. After enduring prolonged illness, he turned to Allah in supplication. Yet his healing was linked to action: in Qur’an 38:42, he was told to strike the ground with his foot, whereupon a spring emerged. The narrative highlights that even divine healing may come through human participation.

Beyond individual stories, the Qur’an lays down general principles. In Qur’an 13:11, it states: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” This verse underscores personal and collective responsibility—change requires initiative.

Other prophetic examples expand this theme. Yusuf (Joseph) advised on long-term economic planning during a coming famine (Qur’an 12:47), while Dhul-Qarnayn organised the construction of a protective barrier with collective effort (Qur’an 18:95). Even military discipline is emphasised in the story of Talut (Saul), where restraint and obedience determine success (Qur’an 2:249). The command is to combine reliance with preparedness. Qur’an 8:60 teaches that even with trust in Allah, believers must prepare and act.

Yes, Muslims throughout the country responded positively to the call of His Eminence, the Sultan of Sokoto and offered the National prayer for our country. What is expected is that they would equally rally behind him to implement a carefully crafted action plan, guided by his sagacity and leadership acumen, in line with divine guidance and in conformity with extant laws of the land, for a peaceful and prosperous future that posterity would be proud of.

“Keep working: Allah will behold your works and so will His Messenger and the believers;” (Q9:105).

Dr Gwandu is the National Public Relations Officer of the Nigerian Supreme Council for Islamic Affairs.

By Muhammad Abubakar

The Supreme Council for Shariah in Nigeria (SCSN) has cautioned against the proposed creation of state police, saying it should not be seen as a quick solution to the country’s security challenges.

In a press statement issued on July 30, 2026, the Council acknowledged Nigeria’s worsening security situation but argued that the problems facing the nation’s security architecture are rooted in inadequate funding, corruption, poor welfare for personnel, weak intelligence, obsolete equipment and ineffective coordination.

The Council called for comprehensive reforms of existing security institutions rather than an immediate transfer of policing powers to state governments. It also expressed concern over what it described as the apparent haste in pursuing constitutional amendments on the matter, urging broader public consultations and national consensus before any decision is taken.

SCSN further warned that without strong constitutional safeguards, independent oversight, transparent recruitment and accountability mechanisms, state police could become instruments of political intimidation and abuse of power.

The Council appealed to the President, the National Assembly, state governments and other stakeholders to ensure that the concerns of Nigerians are adequately addressed before proceeding with the proposed reform. The statement was signed by the Secretary General of the Council, Malam Nafi’u Baba Ahmad, mni.

By Hadiza Abdulkadir

Former Nigerian Senate President Ahmad Ibrahim Lawan has deleted a social media post announcing that he facilitated the recruitment of two young men into the Defense Intelligence Agency (DIA) after it sparked widespread criticism online.

In the now-deleted post, Lawan said he received the two recruits after a Senate plenary and congratulated them on their successful employment, stating that he had facilitated their recruitment into the intelligence agency. He described the appointments as part of his commitment to creating opportunities for young people from Yobe North Senatorial District.

However, the post quickly drew criticism on social media, with many Nigerians accusing the former Senate President of promoting nepotism and favoritism in public sector recruitment. Critics argued that his remarks appeared to suggest political influence played a role in securing the jobs, raising concerns about fairness and merit-based employment in government institutions.

Following the backlash, the post was removed from his verified Facebook page. As of the time of reporting, Lawan has not publicly explained why the post was deleted or responded to the criticism.

By Uzair Adam 

Governor Dauda Lawal of Zamfara State has disclosed that he rejected a N300 million ransom demand made by kidnappers who abducted his brothers in 2019, insisting that paying criminals would only encourage further kidnappings.

The governor made the revelation on Thursday while speaking at the ARISE News and THISDAY Town Hall Conference in Abuja, where he also reiterated his support for the establishment of state police as part of efforts to address Nigeria’s growing security challenges.

Recounting the incident, Lawal said the abductors demanded N300 million for the release of his brothers, but he refused to negotiate or pay any ransom.

“My own brothers were kidnapped in 2019, and these criminals were demanding about N300 million. I said, ‘I’m not going to pay a dime. If you like, go and kill them.'”

He explained that despite his refusal to meet the kidnappers’ demand, his brothers were eventually freed after spending about three months in captivity.

The governor said the experience strengthened his belief that ransom payments only empower criminal groups and encourage more abductions.

“By the time we continue to pay ransom to these people, we are encouraging them to keep kidnapping more and more people,” he said.

Lawal maintained that he would never negotiate with criminals or reward them financially, regardless of the circumstances.

“I will not negotiate, and I will not pay ransom to any criminal, no matter what happens.”

The governor made the remarks while advocating the creation of state police, arguing that governors cannot be held fully accountable for security when they lack operational control over security agencies in their states.

He noted that although governors are regarded as chief security officers of their states, they have no constitutional authority to direct the operations of the police and other security agencies.

“In as much as I am being called the chief security officer of the state, I don’t have the command and control structure to determine what happens or give instructions to some of these security officers,” he said.

According to Lawal, the current arrangement places governors in a difficult position because they are blamed for insecurity despite lacking the authority to coordinate security operations.

He stressed that protecting lives and property remains the primary responsibility of every government, adding that meaningful development cannot be achieved without adequate security.

“Why is it difficult for people to understand that my primary responsibility is the protection of lives and property, and I don’t have that control? How do you hold me accountable?” he asked.

Lawal argued that establishing state police would improve accountability, as governors would have direct oversight of security operations and could be judged by residents based on their performance.

He added that state governments would also be better positioned to recruit, equip, train and fund security personnel according to their unique security needs.

The governor further observed that the Nigeria Police Force continues to face challenges such as inadequate funding, poor welfare and insufficient training, which have affected its effectiveness.

Highlighting his administration’s investment in security, Lawal disclosed that the Zamfara State Government currently finances more than 30 per cent of security operations within the state.

He said the government has procured over 500 operational vehicles for security agencies in the past three years and recently handed over 35 Armoured Personnel Carriers (APCs) and Mine-Resistant Ambush Protected (MRAP) vehicles to strengthen the fight against banditry.

Lawal also revealed that the state has acquired both surveillance and combat drones to support security operations.

“We bought drones, both surveillance drones and attack drones, to aid the security forces in fighting these criminals in their respective areas,” he said.

The governor maintained that Nigeria’s insecurity can only be effectively addressed through improved funding, better welfare, enhanced training and the deployment of modern technology, rather than negotiating or paying ransom to criminal groups.

His comments come amid renewed national debate over the establishment of state police and broader reforms aimed at improving security across the country.

By Uzair Adam 

The Senate has called on the Federal Government to discontinue the rehabilitation and reintegration of repentant Boko Haram members and other violent criminals, arguing that the policy has failed to curb insecurity across the country.

The resolution followed a motion on the rising cases of attacks, abductions and killings involving serving and retired military personnel, including the late former Director of Defence Information, retired Major General Rabe Abubakar.

The motion, sponsored by the Chairman of the Senate Committee on Army, Senator Abdulaziz Yar’Adua (APC, Katsina), received unanimous support during Tuesday’s plenary.

Lawmakers condemned the continued rehabilitation of former Boko Haram fighters, bandits, kidnappers and other criminal elements under the Federal Government’s deradicalisation programme. Several senators linked the persistent security crisis, particularly in northern Nigeria, to the release of individuals described as repentant criminals back into society.

The Senate expressed concern over what it described as the deteriorating security situation, warning that the growing attacks on serving and retired military officers represent a dangerous dimension to the country’s security challenges.

It cited the killing of retired Major General Richard Duru in Owerri after a reported ransom payment of $50,000, the murder of retired Brigadier General O.M. Harlord Udokwere in Abuja, the 56-day captivity of former NYSC Director-General, retired Brigadier General Maharazu Tsiga, and the death of retired Major Aja while in captivity in Kogi State.

According to the lawmakers, the attacks pose a significant threat to national security because many of the victims previously held sensitive operational, intelligence and command positions.

The Senate observed a minute of silence in honour of Major General Rabe Abubakar and other Nigerians killed by terrorism, insurgency, banditry, kidnapping and other violent crimes. 

It also urged the Federal Government to ensure that perpetrators are arrested and prosecuted.

The Red Chamber further called on security and intelligence agencies to strengthen intelligence gathering, surveillance, threat assessment and early warning mechanisms, while urging the government to accelerate the deployment of modern security technology to combat terrorism, banditry and kidnapping.

The resolution comes despite the existence of Operation Safe Corridor, a Federal Government initiative launched in 2016 to deradicalise, rehabilitate and reintegrate former Boko Haram combatants who voluntarily surrendered. 

While officials have credited the programme with encouraging thousands of insurgents to abandon violence, concerns have persisted over reports of some beneficiaries allegedly returning to criminal activities.

Reacting to the Senate’s position, security analyst and Associate Professor at the University of Namibia, Dr. Babayo Sule, described the resolution as unfortunate and potentially counterproductive.

He argued that the deradicalisation programme was introduced only after military operations failed to bring lasting peace, stressing that rehabilitation and reconciliation remain recognised components of counter-insurgency strategies worldwide.

Rather than scrapping the initiative, Sule urged lawmakers to investigate its shortcomings and strengthen its implementation. He also called for greater oversight of Operation Safe Corridor and similar reconciliation programmes in states affected by insurgency.

According to him, abandoning the programme without addressing the underlying challenges could further worsen insecurity, as the country currently lacks sufficient capacity to defeat insurgents solely through military means.

By Muhsin Ibrahim

The interview with Professor Tijjani Naniya on Arise News that I shared on Facebook yesterday continues to generate more (wild) reactions. At the time of posting this, more than 1100 comments had been made. This is far more than my previous posts or, generally, above-average social media posts.

Of those comments, many are expletives. I deleted a few, but I chose to leave almost all the subsequent ones, including those containing abuse and insults. Why?

I want people, especially the thoughtful among us, to see who the faces behind the Hausa Zallah agitation are and what many of them represent.

Those comments contradict several core Hausa socio-cultural ideologies codified by scholars such as Kirk-Green (1974), Alhassan et al. (1982), and Adamu (2001). I wonder where those so-called Hausa Zalla folks got them. If they were genuinely “Hausa Zallah”, they should demonstrate the cherished Hausa values.

Equally, go see how erstwhile Hausa “enemies” are defending the Hausa Zallah ideology. Naniya did not blame southeasterners for our growing insecurity or disunity. Rather, he traced the etymology of the term “Hausa-Fulani” to them. This is debatable, but it should be based on knowledge rather than insults.

When the Hausa Zallah staged a protest in Berlin, they displayed pictures of Nnamdi Kanu and called for his release. Why? So, even if Naniya associated the agitation with the Southeast, he might not be wrong. We should dig deeper to find the connection because it exists.

Folks asked for my opinion on all this. I have no problem with people identifying as Hausa, Fulani, or both. Actually, it’s bag governance that is fuelling all this hogwash. Identity politics is not a case in places where people live in peace and property.

In my neighbourhood in Cologne, there is a mosque, a church, and a mandir (a Hindu temple) within shouting distance. I have lived here for five years. I have never witnessed ANY problems between followers of these religions.

For me, we should unite against bandits, terrorists and corrupt politicians. They do not fight for or represent any particular ethnicity, religion or region. They are our real enemies, not your friend, colleague or neighbour who did not choose to be born Hausa, Fulani, Igbo, Yoruba, you name it.

When bandits or terrorists strike, they often do not distinguish between victims. They kidnap or kill them all. When a politician steals our money, it affects our roads, schools, hospitals, and more.

Wake up. Think and do the right thing.

Muhsin Ibrahim can be reached via muhsin2008@gmail.com.

By Munir Aliyu Kabuga

It is indeed disheartening, though sadly not surprising. A nation’s commitment to the welfare and security of its citizens is often measured by how it responds when its finest men and women make the ultimate sacrifice in service to their country.

The deaths of senior military officers in the fight against terrorism, including Brigadier General Uba and Brigadier General Momoh, and many more, remain painful reminders of the enormous sacrifices being made daily by members of the Armed Forces. These officers dedicated their lives to defending Nigeria against insurgency and insecurity, yet many Nigerians were left with the feeling that the national response to their deaths did not adequately reflect the magnitude of their service and sacrifice.

Beyond official statements of condemnation and condolences, many citizens expected a more robust and visible response—one that would demonstrate an unwavering resolve to bring the perpetrators to justice and intensify efforts to defeat the forces of terror. Such losses should serve not merely as moments of mourning but as catalysts for decisive action against those who continue to threaten the nation’s peace, security, and unity.

It is against this backdrop that concerns are being expressed regarding the death of General Rabe Abubakar. If the loss of serving generals did not elicit the level of response many Nigerians had hoped for, it is understandable why some fear that the passing of a retired general may receive even less attention from the authorities.

Ultimately, the greatest tribute to fallen heroes is not found in words of sympathy alone, but in concrete actions that strengthen national security, honour their sacrifices, and ensure that those responsible for such acts are relentlessly pursued and brought to justice.

The manner in which some military personnel have been treated, both in life and in death, is bound to have consequences for morale within the Armed Forces and for the willingness of future generations to enlist. It is only natural for a young citizen to think twice about joining the military when those who devote their lives to the service of the nation sometimes appear abandoned at their most vulnerable moments.

Why would one not hesitate when brave men and women give their all in defence of their country, only to face the prospect of falling into the hands of ruthless and barbaric terrorists? The courage required to wear the uniform is immense, but that courage must be matched by an unwavering national commitment to protect, support, and honour those who serve.

There is something profoundly troubling about the thought of a nation that entrusted a man with its uniform, bestowed upon him rank and responsibility, benefited from his years of sacrifice, celebrated his retirement, and yet seemed unable to guarantee his safety when he needed it most.

Today, we mourn General Rabe Abubakar.

He served his nation with honour, dedication, and distinction. His passing has reignited important questions about how a country values those who dedicate their lives to its service and security. It challenges us to reflect on whether we have done enough—not only to honour our heroes after their deaths, but also to safeguard them while they are alive.

This is more than a eulogy; it is a call to reflection. It is a reminder that the true measure of a nation’s gratitude to its heroes lies not merely in ceremonial tributes or eloquent speeches, but in its enduring commitment to their welfare, dignity, and security, both during and after their years of service.

May Allah forgive General Rabe Abubakar’s shortcomings, expand his grave, and grant him Aljannatul Firdaus. May He comfort his family, grant patience and strength, and bless them with peace and security, ameen. May Allah grant him eternal rest and comfort those he left behind, ameen.

By Zayyad I. Muhammad

The loss of an Army General, whether retired or in active service, at the hands of ragtag bandits, insurgents or terrorists is heartbreaking and a major loss to the nation.

What Nigeria is witnessing today can no longer be described merely as insurgency or banditry. Nigeria is at war. Simple.

Over the years, the country has suffered painful losses of highly trained military officers in the fight against terrorism and armed criminal groups. These incidents clearly show the scale, sophistication, and dangerous evolution of insecurity across the country.

In November 2021, Brigadier General Dzarma Zirkusu was killed in an ambush while commanding the 28 Task Force Brigade in the Chibok area of Borno State.

In November 2025, Brigadier General Musa Uba was killed in an ISWAP ambush near Wajiroko along the Damboa–Wajiroko Road in Borno State.

On April 9, 2026, Brigadier General Oseni Omoh Braimah, a Brigade Commander, was killed during a coordinated Boko Haram/ISWAP assault that overran a military base in Benisheikh, Kaga Local Government Area of Borno State.

On June 13, 2026, the Katsina State Government announced the death of retired Major General Rabe Abubakar, a former Director of Defence Information, who died while in captivity after being abducted by bandits.

Similarly, in September 2018, retired Major General Idris Alkali was killed by a mob in Plateau State, another painful reminder that even retired senior military officers are not spared from the growing insecurity.

Reaching the rank of General in the Nigerian Army is an extremely competitive, merit-based process that often requires 25 to 35 years of dedicated service, sacrifice, discipline, and commitment to the nation.

These are not ordinary individuals. Generals and indeed all well-trained security personnel, whether active or retired, are strategic national assets. Their experience, intelligence, leadership, and institutional knowledge are invaluable to any country.

When a nation begins to lose such high ranking officers to terrorists and bandits, it is a clear indication that the threat has grown beyond ordinary criminality.

The time has come for Nigeria to fully confront this reality and respond with the seriousness, unity, and determination that war demands, despite the heavy consequences that often come with prolonged conflict and guerrilla warfare. The country’s survival, stability, and future depend on it.

Nigeria is at war with the bandits

Zayyad I. Muhammad writes from Abuja via zaymohd@yahoo.com.

By Hadiza Abdulkadir 

The Supreme Council for Shariah in Nigeria (SCSN) has called on the Federal Government to take urgent and decisive action to address the country’s worsening security crisis, warning that citizens are increasingly being left at the mercy of terrorists, bandits, and kidnappers.

In a statement issued on Saturday, the Council expressed outrage over the rising wave of killings, abductions, and violent attacks across the country, citing recent mass kidnappings in Borno, Oyo, Niger, and Zamfara states, as well as the abduction of a retired army general and his wife in Katsina State.

The Council said the growing insecurity has exposed the vulnerability of communities and highlighted what it described as the failure of government efforts to protect lives and property.

“Nigerians are tired of speeches, promises, condolences, committees, and official rhetoric not backed by action or results,” the statement said, adding that repeated assurances from authorities have done little to improve the situation on the ground. 

The SCSN also called for greater transparency and accountability in the management of funds allocated to the security sector, noting that trillions of naira have been spent on defence and security operations over the years despite the persistent deterioration in security.

While commending members of the armed forces and other security agencies for their sacrifices and commitment, the Council insisted that government leaders must be held accountable for delivering results.

It urged authorities to adopt more robust measures, including improved intelligence gathering, technology-driven security operations, stronger border controls, and enhanced community participation in tackling criminal networks.

“The nation demands action. The time for excuses has passed,” the Council said. “The time for demonstration of decisive and competent leadership is now.” 

The statement was signed by the Secretary General of the Council, Nafi’u Baba Ahmad, and issued on June 7, 2026. 

By Abdussamad Umar Jibia

On May 15, 2026, 39 school children and seven teachers were abducted from three schools in Oyo State. Since then, the incidence has been the major headline in Nigerian traditional and social media.

This is not the first time criminals have stormed a school and abducted school children and teachers. The first known mass abduction of school children in Nigeria occurred in 2014 at Government Girls Secondary School, Chibok, in Borno state. It was followed by a series of similar abductions in different states of the North. This is the first time such a mass abduction has taken place in Southern Nigeria. Hence, the storm.

One piece of information that has been circulated is that the bandits have demanded the implementation of Shariah in the South West as a condition for the release of the children and their teachers. This is something I have found difficult to believe from my knowledge of bandits and their operations.

First and foremost, we have to distinguish among the different types of criminals who operate in Northern Nigeria. Boko Haram, which originated from the North East and later integrated with ISWAP (Islamic State of West Africa), claims to be fighting for Islam and has religion as part of its agenda, just like similar groups around the globe. Boko Haram/ISWAP mainly operates in the North East.

However, the bandits, as they are popularly called, who originated from the North West and are mainly of Fulani extraction, have nothing to do with religion, do not advocate it, and, in fact, most of them do not pray five times a day like Muslims do and cannot even recite the opening chapter of the Qur’an. This group, sometimes referred to as Fulani herdsmen to avoid ethnic profiling, is the group said to have abducted the Oyo pupils.

The bandits are not a single group. They are different groups, each with its leader, who live in the forest and are believed to have their informants in townships. The informants gather detailed information about their potential victims before striking. This is well known to anyone living in Northern Nigeria.

As a person who hails from the western part of Katsina State, I am one of the earliest victims of banditry. For example, in August 2016, my maternal uncle, who is the Imam of his village, was killed by bandits who shot him 11 times, injured his 10-year-old son and raped two of his daughters. In addition, more than 300 cows were rustled from the village. We reported the matter to the Katsina State Commissioner of Police, but nothing was done. 

Two months later, the government announced amnesty for all the bandits in Katsina State. The suspects were brought to the village with Police escort, and the villagers were told they must forgive them because they were “their brothers”. In all of these, religion was not mentioned. It was never an issue because the bandits were not a religious people.

After the amnesty, banditry continued as usual until 2019, when the Federal Government under Buhari asked all the state Governors to enter into peace agreements with the bandits in their states. The vividly uncomfortable Katsina State Governor held meetings with bandit leaders across the affected local governments of Sabuwa, Dandume, Faskari, Safana, Dan Musa, Kankara, Batsari and Jibia. The meetings took place in the forest under heavy security and before press cameras. The military support in the escort of the Governor was enough to crush all the bandits. Ironically, the Government decided to beg them. Videos of some of the meetings are still available online.

It is noteworthy that all the bandit leaders who attended those meetings were Fulani; they were all Nigerians, and none of them was religious. No one talked about religion, and the only complaint from most of them was that some of their gang members were in police custody and should be released. 

It is also not a Hausa-versus-Fulani affair. Some of the early victims of banditry were Fulani who refused to join banditry and refused to give their support to it. There are still many rural Fulani communities in the North West who are against banditry and do not harbour bandits. 

Now, at what point did banditry begin to be associated with religion? Different possibilities.

The Zionist entity

One of the biggest mistakes made by the General Ibrahim Babangida administration was normalising diplomatic ties with the Zionist occupation called Israel. Zionists are believed to be behind some of the crimes committed in the Northern part of Nigeria. 

The former deputy speaker of the House of Reps, Alhaji Abdullahi Wase, alleged that 300 youths from the Christian majority state of Plateau were given training in Israel and that four containers of arms were brought in by an Israeli security company to a politician’s house in Plateau state.

Alhaji Abdullahi Wase called for an investigation by the government. The investigation was not conducted. It is thus not out of place if Zionists, through some hirelings, introduced religion into the discussion of banditry in order to cause further internal crisis or use their American boys to attack innocent Muslims in Nigeria.

Sheikh Ahmad Gummi

The involvement of Dr Ahmad Gummi with bandits leaves more questions than answers. Gummi is an Islamic scholar who views issues from an Islamic perspective. Did he ever tell the bandits to shift their focus to religion rather than remain common criminals? I have no answer to this question. Only the Government and Sheikh Gummi have.

Elements in the Tinubu administration

A young Islamic scholar, Sheikh Munir Koza, once claimed that he was among the many influential young Islamic scholars invited to a meeting by some defence officials of the Tinubu government not long after the Government took over. With a financial reward, they were asked to emphasise three things in their preaching. 

One. That banditry by Fulani groups is justified because Fulani have been subjected to neglect and injustice over a long period. 

Two. Call on the government to engage in dialogue with bandits and offer them political appointments. 

Three. The Governors of Zamfara and Katsina are wrong to have set up security outfits to confront bandits. 

According to Sheikh Koza, he was the only person who expressed his disagreement at the first meeting and was thus not invited to subsequent meetings.

If Sheikh Koza’s claim is true, it means there are bandits’ sympathisers in the Tinubu Government. One would ask, is Mr President not aware? Did he appoint them because he believes insecurity is a Northern Nigerian affair, and he has thus appointed Northerners to go and eat themselves? Now that it has spread to the South, is he ready to make amendments?

Or, who actually introduced religion into it?

Professor Abdussamad Umar Jibia wrote from the Department of Mechatronics Engineering, Bayero University, Kano. He can be reached via aujibia@gmail.com.