Nigeria

ATM Gwarzo Organization appreciates support ahead of 2027 Kano North senatorial race

By Ibrahim Yunusa

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

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

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

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

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

Top Islamic body, JNI, backs calls for INEC chief’s removal over alleged bias



By Abdullahi Mukhtar Algasgaini

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

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

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

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

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

The Pantami experiment: Morality in the politics of grime

By Ibrahiym A. El-Caleel

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Boko Haram’s letter to Kwara monarch promised ‘preaching and guidance’ weeks before massacre

By Sabiu Abdullahi

A handwritten letter allegedly sent by Boko Haram insurgents to the Sarkin Woro in Kaiama Local Government Area of Kwara State has surfaced, weeks after a deadly attack that left over 170 people dead.

The message, dated January 8, 2026 (19 Rajab 1447 AH), was written in Hausa and requested a meeting with the traditional ruler or his representative before the violence occurred.

According to a publication by a Nigerian online newspaper, SaharaReporters, the terrorists presented the proposed visit as peaceful religious engagement.

Part of the letter read: “After greetings and good wishes, this message is from Jama’atu Ahlis Sunna Lidda’awati wal Jihad to the Sarkin Waro. We are requesting a meeting with you personally, or alternatively with your representative.

“We wish to discuss matters with you and remind you, particularly concerning preaching and guidance among your people. This is not a threat or a declaration of war against you or your people,” they added.

Residents of Kaiama later accused authorities of ignoring repeated warnings before the massacre. Community members said they had reported suspicious movements of armed men in surrounding forests to traditional leaders, local officials, and the state government without response.

One resident said, “Before these attacks happened, our youths went to the traditional ruler many times to report that strange people were gathering inside the forest close to our villages.

“They did not only stop there. They also informed the local government council and the state government. Everybody knew, but nobody came to protect us.”

Another resident said the alerts were also sent directly to government authorities. “We reported to the state government and to the local government authorities that terrorists were around us. We begged them to deploy security operatives to clear the forests.

“They kept assuring us that something would be done, but nothing happened.”

Locals recalled that fear heightened around mid-2025 after unusual activities increased in nearby bushes. One source said, “There was a time the governor even promised that soldiers would be deployed to our area because of what we reported.

“He told some of our leaders that the Army would be sent to secure the community, but till today, no soldier came. We were abandoned.”

Survivors said the attackers later launched coordinated assaults on several villages. Casualties included men, women, and children, while homes were set ablaze. A resident stated, “What happened did not just start overnight.

“These people were around us for months. We warned the authorities. If they had listened, this massacre would not have happened.”

Another survivor described the scale of the raid. “They came in large numbers with guns. They were shouting and shooting. People were running in all directions.

“Our houses were burned. Many families were wiped out. We are still counting the dead.”

Kwara State Governor AbdulRahman AbdulRazaq, who visited the area with service chiefs and cabinet members, condemned the killings and sympathised with affected communities. He said, “Tonight, I arrived in Kaiama in company of service chiefs and cabinet members to commiserate with His Royal Highness Alhaji Omar Mu’azu (Bagidi Kiyaru IV), the Emir of Kaiama, and the entire community on the cowardly attack launched on our compatriots in Woro and Nuku yesterday. I also visited Woro to see things for myself.”

He stated that many victims were killed after rejecting extremist teachings imposed by the attackers. However, some residents faulted the government’s response and casualty figures. One of them said, “The government failed us.”

He continued. “We did our part by reporting early. If they had deployed army when we raised alarm, these terrorists would not have stayed here to plan and kill our people.”

Another resident added, “It is so sad; the governor came here after people died and they even lied that it was only 75 people that died. Anybody that believes those who were killed were not up to 100 should come here and count the corpses themselves. The government was just doing ‘eye-service’ by crying to the media. They knew these people would attack us and they did nothing.”

EFCC suspends prosecutor Samuel Chime over alleged bribery scandal

By Sabiu Abdullahi

The Economic and Financial Crimes Commission (EFCC) has suspended one of its senior prosecutors, Samuel Chime, over allegations of bribery linked to the sabotage of corruption cases.

The action followed the outcome of an internal investigative panel constituted by the EFCC Chairman, Ola Olukoyede, after multiple petitions were submitted by civil society organisations, non-governmental groups, and concerned individuals accusing Chime of misconduct and financial inducement.

Sources within the commission disclosed that the EFCC leadership expressed strong displeasure over the development, warning that such behaviour could damage the agency’s credibility.

One official said, “Chime was suspended after extensive internal probe revealed that he had compromised some cases due to financial inducements.” Another insider added that “the commission might end up dismissing him, but he has been begging the chairman, and pleading for clemency.”

Chime had served as lead prosecutor in several high-profile cases across different Federal High Courts, including matters involving former public officials and alleged fraud suspects in Abuja, Kano, and Port Harcourt.

Following his suspension, the EFCC has requested adjournments in the affected trials, informing courts that the prosecutor had “proceeded on a sick leave,” a move aimed at safeguarding the commission’s public image.

Further findings from petitions accused him of duplicating charges in separate courts to frustrate defendants, an act said to contradict established prosecutorial standards and EFCC policy.

Consequently, the commission has directed other prosecutors to review both pending and concluded cases previously handled by Chime as investigations continue.

The menace of Sara Suka and the effects of drug abuse : The way forward 

By Isyaka Laminu Badamasi

Recently, an Imam at Kurmin Dorawa in Karofin Madaki, Bauchi state, led a joint Maghrib and Isha’i prayer due to credible fears of a possible attack by suspected thugs in the area. This decision, though unusual, was taken as a precautionary measure in response to rising insecurity—either as retaliation for earlier clashes involving local youths or as part of the resurging menace of ‘Yan Sara Suka’.

Ordinarily, the combining of prayers occurs during the rainy season, while travelling, during festivities, or for other lawful reasons as permitted in Islam. That such a step was taken purely for security reasons speaks volumes about the level of fear and uncertainty now confronting residents.

These mobs, largely composed of young people between the ages of 15 and 25, move around armed with dangerous weapons. Contrary to popular belief, they are not street children, nor are they sponsored by politicians, cult groups, or gang leaders. Rather, they are products of deeper structural failures: poor parental care, societal decay, government neglect, weak application of criminal justice, and, most critically, the widespread abuse of drugs and other narcotic substances openly sold in our neighbourhoods.

In recent years, decisive actions by security agencies, vigilante groups, and community committees have significantly reduced Sara Suka’s activities, creating a relatively safer environment. Unfortunately, the problem has resurfaced with renewed intensity, spreading across almost all parts of the state, including both old and newly established settlements. As a result, some neighbourhoods have become partially or completely inaccessible due to the violent activities of these groups.

This piece does not seek to introduce a new narrative. Rather, it aims to draw attention to existing academic research that examines the role of drug abuse in expanding the frontiers of thuggery. These studies consistently highlight how narcotics fuel aggression, lower inhibition, and sustain cycles of violence among vulnerable youths. More importantly, the literature proposes evidence-based policy frameworks and intervention strategies for addressing the menace through inclusive, humane, and logical approaches.

Only by grounding our responses in research, strengthening social institutions, enforcing the law fairly, and confronting the drug economy within our communities can we hope to stem the resurgence of ‘Yan Sara Suka’ and restore lasting peace.

Academic literature proposes several multidimensional strategies to address the drug abuse crisis in Nigeria, focusing on prevention, management, and systemic reform. These papers advocate the integration of compulsory drug education into secondary and tertiary institution curricula to enlighten students on the physiological and social dangers of substance misuse.

The literature also suggests establishing associations and clubs to promote healthy lifestyles at the community and family levels. Additionally, several studies highlight the critical role of effective family communication and proactive parental monitoring in reducing children’s exposure to drugs, as well as leveraging traditional and religious institutions for grassroots mobilisation and public sensitisation.

While these measures are critical in addressing the menace of drug abuse, the National Drug Law Enforcement Agency (NDLEA), as the regulatory body charged with combating this serious social problem, must be more proactive. For decades, the agency has engaged in efforts to curb drug abuse, including supply and distribution control; however, the situation continues to deteriorate. This reality calls for serious policy adjustments to enable a multisectoral approach involving relevant ministries, Departments, and Agencies (MDAs), such as the NDLEA, the Pharmacists Council of Nigeria (PCN), NAFDAC, security organisations, and host communities, alongside the honest and consistent application of criminal justice.

Governors, on the other hand, should, as a matter of public interest, establish platforms that complement the efforts of the NDLEA through innovative initiatives aimed at eradicating drug abuse in our communities. This can only be achieved through strong political will and sincerity of purpose.

Isyaka Laminu Badamasi is of No 555 Ajiya Adamu Road, Bauchi, Bauchi State.

The old playbook is broken: Emerging markets must navigate the new, polarised global economic disorder

By Ahmed Usman

The global economic order is no longer merely under strain; it is fragmenting in ways that are particularly costly for countries like Nigeria and much of the Global South. Across continents, economic anxiety is feeding political instability, geopolitics is reshaping markets, and institutions once designed to stabilise the world are struggling to remain relevant. What we are witnessing is not a temporary downturn or a cyclical adjustment, but a deeper structural breakdown, driven by forces once assumed to guarantee global stability. For many emerging and developing economies, this moment is not just about global disorder; it is about survival within it.

Global economic power is shifting rapidly. Liberal market-oriented democracies are facing unprecedented domestic turmoil, and the deep integration of trade and finance that defined recent decades is steadily unravelling. From supply-chain fragmentation to trade wars, sanctions, and tariff escalation, the global economy is retreating from openness toward fragmentation. The question is no longer whether the post–World War II economic order is weakening, but how it reached this point and what, if anything, can replace it.

Ironically, the very country long believed to anchor global stability is now fueling its destabilisation. Globalisation was supposed to spread prosperity, deepen interdependence, and reduce the likelihood of conflict. Instead, it has widened inequality within countries, eroded the middle class in developing economies, and concentrated gains among a narrow elite. These imbalances have stoked political backlash, empowered populist movements in developed economies, and turned trade into a political weapon rather than a shared economic good.

This shift became unmistakable during the Trump administration, when tariffs, once viewed as relics of a protectionist past, returned to the centre of global economic policy. The imposition of broad tariffs on China and other trading partners signalled a decisive break from the rules-based trade order. What began as “America First” protectionism quickly reshaped global behaviour, legitimising unilateral trade actions, encouraging retaliation, and accelerating the erosion of multilateral discipline. Trade policy, once anchored in cooperation, became openly confrontational, and the precedent has proven difficult to reverse.

Nowhere is this erosion more evident than in the weakening of trust in liberal democracies themselves. Economic dislocation has bred social resentment. In developing countries, repeated external shocks such as oil price shocks, global interest rate hikes, and pandemic disruptions have led to inflation, currency depreciation, and shrinking real incomes. Rising living costs, youth unemployment, and fiscal austerity have weakened trust in democratic institutions and fueled social unrest.

Domestic politics, in turn, have become more constrained, limiting the policy space needed to pursue long-term development strategies. Political polarisation has weakened governments’ ability to sustain coherent economic policies. As domestic politics grows more volatile, foreign economic policy becomes reactive and confrontational. Trade barriers rise, industrial policy replaces market openness, and economic nationalism becomes a political necessity rather than an exception in many Western countries.

At the same time, the global institutions meant to manage these tensions have failed to evolve. The International Monetary Fund, the World Bank, and the World Trade Organisation, the cornerstones of the post–World War II economic architecture, were designed for a world dominated by a small group of advanced economies. Today, they struggle to respond to capital-flow volatility, technological disruption, climate risk, and the growing power of emerging markets. Their rules remain largely intact, but their legitimacy and effectiveness are increasingly questioned. Their frameworks are still anchored in assumptions that often underestimate social costs in developing countries. Conditionality, delayed financing, and inadequate attention to inequality and structural transformation have weakened their credibility across the Global South. The World Trade Organisation, meanwhile, has struggled to prevent powerful economies from bending trade rules in their favour through subsidies, tariffs, and industrial policy practices that have become more entrenched since the normalisation of tariff-based trade conflict under Trump.

For a time, the rise of emerging markets such as India, Brazil, Nigeria, and Turkey seemed to promise a more balanced and stable multipolar world. These nations benefited from globalisation without fully aligning with any single power bloc, acting as bridges between North and South, East and West. But today, that space is narrowing. Intensifying rivalry between the United States and China has turned trade, technology, finance, development assistance, and even currency choices into tools of geopolitical competition, forcing emerging market economies to pick sides in a contest they did not create.

For countries like Nigeria, this strategic squeeze is especially critical. Dependence on imported technology, foreign capital, and external energy markets makes neutrality costly. Sanctions regimes, supply-chain fragmentation, tariff escalation, and financial market volatility now transmit geopolitical tensions directly into domestic inflation, exchange rates, and public finances. What appears as global disorder at the international level is experienced as household hardship at home.

What emerges from this landscape is a destructive feedback loop between economics, domestic politics, and geopolitics. Economic shocks fuel political instability; political instability drives inward-looking policies; those policies heighten geopolitical tensions; and geopolitical tensions, in turn, further destabilise the global economy. Each turn of the loop reinforces the next, making disorder self-perpetuating.

This is why familiar prescriptions no longer suffice. Calls for more trade liberalisation, fiscal discipline, or institutional reform are not wrong, but are no longer enough. The world has changed too profoundly. Technology is reshaping labour markets faster than institutions can respond. Climate change is imposing costs that markets alone cannot price. Capital moves instantly, while political accountability remains national. Old solutions were built for a slower, more predictable world.

Breaking out of this cycle requires abandoning the comforting illusion that existing global arrangements will eventually self-correct. Calls for more liberalisation, deeper financial integration, or stricter fiscal discipline ignore the lived realities of developing economies. The old playbook was written for a world of expanding trade, cheap capital, and geopolitical cooperation. That world no longer exists.

What is needed instead is a fundamentally new approach. For Nigeria and the Global South, this means redefining integration on terms that prioritise resilience over efficiency. It means reforming global financial institutions to provide faster, more flexible support during shocks. It means investing in domestic productive capacity, regional trade, and human capital rather than relying on volatile external demand. And it means recognising that economic policy must be politically sustainable to endure.

The global economy is spiralling into disorder, not because globalisation failed entirely, but because it evolved without fairness, adaptability, or legitimacy. For countries like Nigeria, the stakes could not be higher. Remaining trapped in the doom loop will deepen vulnerability. Escaping it demands new thinking, new institutions, and a development model rooted in resilience rather than dependency.

The future of the Global South will not be secured by waiting for the old order to return. It will be shaped by how boldly countries confront the reality that the old solutions can no longer solve today’s problems.

The world is not spiralling into disorder by accident. It is doing so because the systems governing it have failed to adapt. Recognising this is the first step. The harder task of building a new framework for global cooperation in an age of rivalry, inequality, and uncertainty is now unavoidable.

The choice ahead is unambiguous: continue circling the doom loop, or accept that the old economic order cannot save us and begin the difficult work of inventing something new.

Dear Donald Trump, we are not apes

By Muhsin Ibrahim

We could not sleep one night in 2008. Instead, we sat in front of the TV, watching and praying for ‘our’ favourite candidate to coast to power and be declared the winner of the election. We wanted to witness history, not of any relative winning any election in Nigeria, but of Barack Obama winning the United States presidential election.

Of course, we witnessed the history of the first non-white man becoming the president of the most powerful country in the world. We were delighted. We thought that, henceforth, black people would be more respected globally. Henceforth, our race would not be associated with backwardness. Henceforth, we would have more opportunities not only in the US but far beyond.

We also thought President Obama would do more for Africa (where his father came from) and for Muslims (his father’s ‘relatives’), especially in the Middle East. Again, his association with towering academics, such as Edward Said and Rashid Khalidi, gave us some extra hope. No, we got it all wrong. Obama was like the rest of them.

Obama’s role in destabilising Libya is still felt not only within the country but also far beyond, including in Nigeria. Obama authorised more drone strikes in the Middle East than any other US president. He did not bring peace anywhere, though he controversially won the Nobel Peace Prize.

Despite the above and more, I was disturbed to see President Donald Trump sharing the infamous Obamas’ “meme”, depicting them as apes. This was Trump’s new low. Its implications are also broad, extending beyond the Obamas. It, among other things, risks normalising racism, especially in the West, towards black people.

Trump is unlike any leader anyone has ever seen in the White House. Yet, we should not overlook this brazen attack on us; we must call him out for this naked racism towards black people. We are not apes. We are human beings like him, if not better. We deserve respect. He owes us an apology.

Police hand over $23,000 recovered from romance scam suspect Cayman Islands victim

By Sabiu Abdullahi

The Nigeria Police Force (NPF) has handed over the sum of $23,000 recovered from an alleged international romance fraud suspect to the British High Commission in Abuja for onward return to the victim in the Cayman Islands.

Police authorities said the money was retrieved from Achufusi Obioma, a Nigerian national who was under investigation for allegedly defrauding a resident of the Cayman Islands through an online romantic relationship scam.

In a statement issued on Friday, Force Public Relations Officer, Benjamin Hundeyin, disclosed that the complaint was first received by the INTERPOL National Central Bureau (NCB) Abuja from the Royal Cayman Islands Police Service.

He explained that the recovered funds were later transferred to the Royal Cayman Islands Police Service through Shaun McLeary, who represented the British High Commission in Abuja.

“The repatriation followed a request received from the Royal Cayman Islands Police Service seeking assistance of the INTERPOL NCB Abuja to investigate a Nigerian national, Achufusi Obioma Ikenna, who defrauded a resident of the Cayman Islands through an online romance scam,” the statement reads.

“Acting on the request, INTERPOL NCB Abuja conducted discreet, intelligence-led investigations which led to the arrest of the suspect and the recovery of the sum of $23,000.

“Following the completion of all necessary documentation and in collaboration with international partners, the recovered funds were formally handed over to the Royal Cayman Islands Police Service, through the British High Commission in Abuja, represented by Mr. Shaun McLeary, for secure delivery to the victim. Meanwhile the suspect will be arraigned at the conclusion of investigation.

“This successful repatriation underscores the Nigeria Police Force’s sustained commitment to intelligence-driven policing, effective international collaboration, and the disruption of transnational cybercrime networks.”

The Cayman Islands is a self-governing British Overseas Territory located in the western Caribbean.

EFCC arraigns ex–FUDMA VC over alleged ₦19.7m bribery in Katsina

By Muhammad Sulaiman

The Economic and Financial Crimes Commission (EFCC), Kano Zonal Directorate, on Thursday, February 5, 2026, arraigned a former Vice-Chancellor of the Federal University Dutsinma (FUDMA), Professor Armaya’u Hamisu Bichi, before the Katsina State High Court over an alleged N19.7 million bribery scheme.

Bichi was docked before Justice Musa Danladi Abubakar alongside two others—Lawal Tukur Mani and Aliyu Lawal Jari—on a five-count charge bordering on bribery.

According to the EFCC, Bichi, while serving as Vice-Chancellor, allegedly received kickbacks from contractors through the two co-defendants in exchange for the award of contracts at the university. One of the charges alleged that he obtained N5 million in July 2023 from a contractor as gratification for contracts involving the supply of medical equipment and laboratory furnishing, with the funds paid into a bank account belonging to one of the co-defendants.

All three defendants pleaded not guilty to the charges.

Following their pleas, prosecuting counsel, Salihu Sani, requested a trial date, while defence counsel moved applications for bail. Justice Abubakar granted each defendant bail in the sum of N5 million with one surety in like sum and adjourned the case to March 12, 2026, for the commencement of trial.