Nigeria

By Abdullahi Mukhtar Algasgaini

President Bola Tinubu has authorized a major security overhaul for Katsina State, promising a fierce military blitz involving drone technology and tactical troop redeployments to crush banditry.

The decisive move comes after a high-powered Katsina delegation, fearing the state was under siege, stormed the State House to demand urgent action.

The delegation, a who’s who of Katsina’s political, traditional, and religious leadership, was led by Governor Dikko Umaru Radda.

It included the Emir of Daura, former Governor Aminu Masari, all three state senators, and two federal ministers.Confronted with the grave situation, President Tinubu issued immediate orders to security chiefs.

“I have directed all the security agencies to energize further… Additional deployment of air drones, and if they have to shift movement between Katsina and other boundary areas, they should do so,” the President declared.

He promised that ground forces would intensify operations to “smoke them out.”

The President also backed the growing call for sub-national policing, revealing plans are underway to establish state police as a critical part of a holistic security strategy.

Governor Radda expressed profound relief, thanking the President for his unwavering support and labeling him “a true son of Katsina.”

During the meeting, the Emir of Katsina’s representative, Senator Ibrahim Ida, disclosed the state’s massive financial commitment to the crisis, having already invested over N40 billion in security logistics.

He pleaded for federal reimbursement and the establishment of a permanent military presence in the vulnerable southern part of the state.

The meeting signifies a significant escalation in the federal government’s response to the security crisis plaguing the Northwest.

By Abbas Datti

Our beloved Kano State has now become a nightmare of unprecedented violence, lawlessness and phone-snatching all courtesy of thugs’ criminal activities. Once-peaceful communities now live under the shadow of fear as ruthless and armed gangsters unleash a reign of terror daily. These assailants, wielding deadly local weapons, have maimed, killed, and left countless families in mourning.

The attacks often strike without notice. Some places have now become theatres of war in the dead of night, forcing residents, young and old, to flee into the darkness with nothing but the clothes on their backs. Homes must be locked in broad daylight for fear of being a victim of some happy, menacing marauders. 

The cruelty has engulfed so many metropolitan places of Kano State, with no concerted effort to stop the horrendous activities of those brutal thugs. We wonder when these horrible experiences will stop? Thugs have become a significant threat to the collective well-being of the people of Kano. 

In the chaos, the gang of thugs attack with no mercy. Men are butchered as they defend their families; they have no scruples to attack even women and children as they attempt to escape. Residents speak of the horror of seeing loved ones hacked with machetes, swords and other local dangerous weapons. They destroyed properties, smashed buildings and cars parked outside houses and buildings. 

As this wave of violence rages on, we call for urgent and decisive action from security agencies. Moreover, the Inspector General of Police is to dispatch a special intelligence unit to analyse the situation on the ground and subject it to a holistic review of the present strategy. 

The people of Kano demand not only the arrest and prosecution of the perpetrators but also the establishment of permanent security posts in the most vulnerable areas. Although some security posts were built in some places for that purpose, they are yet to be fully operational, leaving residents with only the building structures. Without swift intervention, Kano risks slipping further into lawlessness, and the fragile threads of peace may be torn beyond repair.

This is not merely an attack on individuals; it is an assault on our shared humanity and our future. We ask for definite action before the fires of thugs consume us all. We ask for an end to this bloodbath that has been threatening the peace and stability of Kano and its people. 

Abbas Datti writes from Kano via comradeabbasdatti@gmail.com.

By Musa Kalim Gambo

In a rapidly evolving and increasingly secular world grappling with unprecedented challenges posed by science and technology, a groundbreaking symposium was convened at Kaduna State University (KASU) on August 28, 2025, to advocate for the integration of Islamic values into the academic content of tertiary institutions. Organised by the International Institute of Islamic Thought (IIIT), Central Nigeria Office, Abuja, in collaboration with KASU’s Department of Islamic Studies, the one-day event brought together leading scholars to explore the philosophical and theological foundations, pedagogical strategies, and practical pathways for embedding ethical and spiritual principles within conventional academic disciplines. The symposium was followed by the signing of a Memorandum of Understanding between Kaduna State University and the International Institute of Islamic Thought, Central Nigeria Office, on research, publication, and other areas aimed at integrating Islamic knowledge.

The symposium underscored the urgent need for education to transcend mere knowledge transmission and embrace the holistic development of character, ethics, and purpose. Speaking at the event, Dr. Sa’idu Ahmad Dukawa, the national coordinator of IIIT Kano Office, thanked KASU for the opportunity to “interface” and highlighted the IIIT project’s aim to revive the early Muslims’ approach to acquiring knowledge, integrating acquired knowledge with revealed knowledge, and reclaiming a holistic knowledge heritage. On his part, Dr. Aliyu Tanko, Coordinator of the IIIT Central Nigeria Office in Abuja, highlighted the ongoing contributions of the IIIT towards reform in Islamic studies within the framework of contemporary global realities across the Muslim world.

The Philosophical Bedrock: Tawhid as the Unifying Principle

A central theme woven throughout the presentations was the concept of Tawhid, the Islamic principle of the oneness of God, as the fundamental basis for integrating revealed (theological) and rational (philosophical) knowledge. IIIT’s Secretary General, Professor Omar Hasan Kasule, whose virtual presentation from Riyadh in the Kingdom of Saudi Arabia focused on the philosophical and theological foundations, explained that Islam itself is an integration of theology and philosophy. “All knowledge originates from one Creator,” Professor Kasule asserted, emphasising that revealed knowledge (Qur’an and Sunnah) and rational knowledge (human observation and experimentation) are inherently related and integratable.

Historically, Islamic intellectual discourse witnessed significant controversies between proponents of revealed and rational knowledge. Early Muslim thinkers, such as Al-Farabi and Ibn Sina, were heavily influenced by Greek philosophy, particularly Aristotelian thought. Al-Farabi was even known as “al mu’allim al thaani” (the second teacher) after Aristotle. However, this intellectual engagement also led to significant debates. Al-Ghazali, a towering figure in Islamic thought, famously authored “The Incoherence of the Philosophers” (Tahafut al-Falasifa), rejecting certain aspects of Plato and Aristotle’s philosophy and challenging the views of Muslim philosophers. Ibn Rushd later countered his critique in “Tahatuf al Tahatuf” (Incoherence of the Incoherent), arguing that reason and revelation cannot contradict each other because both seek truth.

Later, Ibn Taymiyah rejected Aristotelian philosophy and, in his seminal work “Removing Conflict between Reason and Revelation” (Darʾ taʿāruḍ al-ʿaql wa al-naql), proved that clear rational thought (sariih al ma’aquul) aligns with correctly transmitted revelation (sahih al manquul). This resolution to the perceived contradiction, rooted in the Tawhidi paradigm, underpins the modern movement for the integration of knowledge (IOK).

Professor Kasule further highlighted empirical observations supporting the unity of knowledge, citing discoveries such as:

• The synthesis of urea from inorganic materials breaks the barrier between organic and inorganic worlds.
• The atom is the common building block for all physical bodies.
• DNA serves as a common basis for the biological sciences, demonstrating a higher order.
• The interchangeability of mass and energy.
• Brain chemistry explaining mental phenomena.
• Universal phenomena of anticlockwise revolution, from celestial bodies to electrons and the tawaf around the Kaaba.

These scientific and natural phenomena serve as powerful evidence that the universe is integrated, implying that the disciplines studying it must also find integration.

Value-based Teaching and Research: A Holistic Approach

Professor Ahmad Bello Dogarawa, a seasoned scholar from Ahmadu Bello University, elaborated in his presentation on contextual approaches and pedagogical strategies, highlighting the value-based (VB) teaching and research methodology. From an Islamic perspective, this approach integrates ethical, spiritual, and moral values derived from Islamic teachings into the education and creation of knowledge. It seeks a “middle path,” preserving Islamic values without impeding scholarly progress.

Professor Dogarawa emphasised that VB teaching aims to nurture graduates with a strong foundation of faith, deep knowledge, competence, skills, and value-based creativity and innovation. The approach is founded on six essential elements:

• Tawhidic worldview
• Ethical considerations
• Islamic epistemology
• Contextualisation
• Integrative approach
• Maqasid al-Shari’ah (objectives of Islamic law)

He outlined practical pedagogical strategies, including infusing the Qur’anic worldview into content delivery (e.g., biology for the concept of life as a trust from Allah, economics for the prohibition of interest, and accounting for Islamic contributions to double-entry accounting). He also introduced case studies with ethical reflections.

Critiquing the scientific approach often prevalent in modern research, Professor Dogarawa pointed out its weaknesses, such as:

• Disconnection from ethics and values
• Knowledge dichotomisation
• Secularist worldview
• Neglect of context and over-reliance on statistical significance
• Vague claim of objectivity

He presented the Islamic approach as an alternative, combining spiritual, philosophical, and empirical perspectives to foster a more holistic understanding, encouraging purposeful investigation, contemplation, reflection, and verification of truth.

Challenges and Opportunities in Conventional Academia

Professor Khalid Aliyu Abubakar, the Secretary-General of Jama’atu Nasril Islam (JNI), addressed the challenges, opportunities, and strategic pathways for promoting the Islamic worldview in conventional academic environments. He acknowledged the “epistemological tensions” present in modern academia, which are often rooted in secular, materialist, and positivist frameworks that may dismiss metaphysical or revelation-based perspectives as “non-scientific”.

“Universities in the West and increasingly in Muslim majority contexts tend to separate faith from scholarship,” Professor Abubakar lamented, highlighting the resulting erosion of character and learning. He also pointed to internal fragmentation among Muslim scholars themselves, who may “lack consensus on how to integrate Islamic principles with modern disciplines”. Dr. Dukawa also used the analogy of Imam Al-Ghazali, likening acquired knowledge to “eyes” and revealed knowledge to “light” – both are essential, and neglecting either leads to blindness or inability to see. He further elaborated on Ibn Taymiyah’s work, which deconstructed Aristotelian philosophy regarding the relationships between “essence and existence” and “body and soul,” demonstrating how an Islamic perspective provides a more comprehensive understanding of reality and the afterlife.

Despite these challenges, Professor Abubakar identified significant opportunities:

• Enhancing ethical discourse: Islamic values can enrich debates on bioethics and other fields.
• Offering holistic paradigms: Integrating material and spiritual aspects of human existence (body, mind, and soul) can broaden understanding in psychology, education, and health sciences.
• Interfaith and cross-cultural dialogue.
• Revival of intellectual tradition: Promoting classical Islamic thought (e.g., Ibn Khaldun in sociology, Al-Ghazali in philosophy) and demonstrating its relevance to modern challenges.

Practical strategies include curriculum development that incorporates Islamic perspectives into the social sciences, economics, and psychology, as well as framing research questions informed by the Qur’an, Sunnah, and Islamic intellectual history.

A Call to Action and KASU’s Commitment

Professor Kasule also highlighted several societal problems arising from the lack of integrated values in the modern technological era, including:

• Lack of purposiveness (غائية): Technology advancements occur without a clear vision or purpose, leading to mere “play” or “pastime” (عبث).
• Blind following (تقليد): People blindly adopt new gadgets and trends without questioning their necessity, echoing historical instances of following forefathers without intellect.
• Over-reliance on concrete thinking over conceptual thinking: Modern life, with its abundance of imagery, discourages abstract thought, thereby impacting reflection on divine signs.
• Loss of balance (توازن) and equilibrium (اعتدال): An immersion in virtual reality and a culture of extremes can lead to a loss of natural balance in various aspects of life, contrasting with Islam’s emphasis on moderation.

To counter these issues and advance the integration of knowledge, Professor Kasule strongly advocated for professors and lecturers to write their own textbooks, integrating Islamic values rather than merely consuming knowledge from others. He outlined a detailed process for textbook writing, from general epistemology seminars to specific discipline working groups, curriculum outlines, and structured chapter development, including Islamic input, case studies, and texts from Islamic sources. IIIT offers grants to support authors in this endeavour.

The main achievement of the IOK movement, Professor Kasule noted, has been the establishment of integrated schools and universities globally, alongside integrated curricula and teaching materials, particularly in finance and food technology. However, the remaining challenge is to move beyond merely “adding Islamic values to existing knowledge or subtracting non-Islamic ones” towards creating new integrated or Islamised knowledge, making Muslims “creators and innovators and not consumers of knowledge by others”.

Concluding the symposium, Professor Abdullahi Musa Ashafa, the Vice-Chancellor of Kaduna State University, lauded the organisers and expressed KASU’s deep commitment to the integration agenda. Emphasising that “Islam is knowledge, knowledge is Islam,” he stated that KASU would analyse the presentations, implement the ideas, and organise a follow-up workshop on value-based teaching and research. Significantly, the Vice-Chancellor announced that KASU’s governing council had recently approved a brand-new Centre for Quranic Science, which will serve as a hub for discussions on knowledge, Islamic perspectives, and the relationship with Quranic insights. He also indicated a strong desire to formalise the partnership with IIIT through a Memorandum of Understanding (MOU).

The symposium at KASU marks a crucial step in re-establishing the holistic and value-driven pursuit of knowledge that characterised early Islamic scholarship, paving the way for a future where academic excellence is inextricably linked with ethical grounding and spiritual purpose.

Musa Kalim Gambo writes from Kaduna, Nigeria

By The Citizen Reports

The British government has begun sending direct messages to tens of thousands of foreign students, cautioning them to depart the country once their visas run out or risk deportation, the BBC reported on Tuesday.

According to the report, the Home Office introduced a new initiative in response to what it called an “alarming” surge in student visa holders attempting to prolong their stay by applying for asylum.

For the first time, officials are reaching out to students via email and text to outline the consequences of overstaying.

The government expressed worry that more students are turning to the asylum process as a way to remain in the UK after completing their studies.

One of the messages being circulated states, “If you have no legal right to remain in the UK, you must leave. If you don’t, we will remove you.”

Official data shows that roughly 15 per cent of asylum requests last year—about 16,000—came from individuals who originally entered on student visas. Although it is unclear how many applied after their visas had expired, authorities believe the trend is significant enough to require urgent measures.

Home Secretary Yvette Cooper told the BBC that some students are “claiming asylum even when things have not changed in their home country.”

She added, “We obviously will do our bit to support genuine refugees, but if nothing has changed in their country, people should not be claiming asylum at the end of a student course.”

Cooper also highlighted the strain that the rising number of asylum claims from students places on the UK’s housing system, particularly accommodation and hotels for asylum seekers.So far, around 10,000 students with visas close to expiration have received these warnings.

The Home Office expects to contact another 130,000 students and their dependents in the coming months, in line with the busy autumn academic intake, the BBC reported.

The message being sent further reads, “If you submit an asylum claim that lacks merit, it will be swiftly and robustly refused.

Any request for asylum support will be assessed against destitution criteria. If you do not meet the criteria, you will not receive support. If you have no legal right to remain in the UK, you must leave. If you don’t, we will remove you.”The move forms part of broader immigration reforms introduced by the Labour government.

In May, the Home Office announced stricter requirements for universities, linking their ability to sponsor international students to higher standards on visa refusals and course completion rates.

While much of the immigration debate in Britain has focused on Channel crossings, officials say they are also increasingly troubled by those who entered legally but later shifted to the asylum system.

Figures show that of the 108,000 asylum applications lodged last year, about 40,000 came from people who arrived through legal routes, compared with 35,000 from small boat arrivals.

Students accounted for the largest share of these legal entrants seeking asylum, with numbers nearly six times higher than in 2020.

Although applications from students have since dropped by 10 per cent, the Home Office insists further reductions are necessary. Cooper noted that student visa holders represent just over one-tenth of all asylum claims but maintained that “to fix the system, we must tackle every single bit of it.”

The government has also reduced the time foreign graduates can remain in the UK after completing their degrees, cutting it from two years to 18 months. Recent figures show that successful asylum claims from skilled worker visa holders have also decreased.

By Abdullahi Mukhtar Algasgaini

President Bola Tinubu has celebrated his deputy, Vice President Kashim Shettima, as a loyal partner and a pillar of his administration, on the occasion of Shettima’s 59th birthday.

In birthday message released on Tuesday, President Tinubu commended the Vice President for his unwavering “courage, sense of duty, tenacity, determination, and belief in Nigeria’s greatness.”

Reflecting on their political journey, the President stated that his choice of Shettima as a running mate was based on “competence and other qualities that Nigeria could depend on,” adding that the Vice President has justified that choice every day by strengthening the administration’s work and bringing fresh perspectives.

The message highlighted Shettima’s past service as a two-term Governor of Borno State and a Senator, noting that he demonstrated that “leadership is service, not privilege, even in the face of immense challenges.”

President Tinubu credited their partnership as integral to the early successes of the ‘Renewed Hope Agenda,’ specifically mentioning advancements in securing global partnerships, food security, and investment reforms.

Looking ahead, the President expressed confidence that their collaboration would continue to yield visible results for Nigerians, including new trade corridors, schools, hospitals, and jobs.

He concluded by describing their relationship as a bridge across Nigeria’s regions and traditions, united in purpose. He wished the Vice President “renewed vitality, wisdom and more years of impact.”

The Vice President marks his 59th birthday on Tuesday, September 2, 2025.

By Muhammad Abubakar Tahir

Jigawa State was created on August 27, 1991, by the administration of General Ibrahim Badamasi Babangida. Since then, the state — with its 27 local government areas and Dutse as its capital — has grown remarkably in almost every sector, living up to its nickname: “The New World.”

Anyone familiar with Jigawa today will agree that, among the states created at the same time, it has made more than commendable progress. Its story has been one of consistent development, particularly in modern agriculture, healthcare, environmental sanitation, good governance, and infrastructure.

Over the years, each governor who served the state has left a footprint of meaningful projects. Their efforts deserve gratitude and prayers from the citizens, for together they have turned Jigawa into one of Nigeria’s quiet models of growth.

One of the most visible achievements is in road construction. According to surveys, Jigawa ranks among the top three states with the best road networks in the country. Travelling from Birniwa to Gwaram, one will see how successive governments have invested in quality roads that connect communities, ease transportation, and improve livelihoods.

In agriculture, Jigawa stands tall as a national pillar. About 75 per cent of Nigeria’s exported food products originate from the state — a feat that underscores its central role in sustaining the nation’s economy.

Governor Umar Namadi’s administration, in particular, has deepened support for farmers. By making fertiliser affordable, offering loans, and providing milling machines and rice processing equipment, his government has empowered rural farmers and strengthened food security.

In Hadejia, the rice business has transformed lives. Buyers now flock in from across the country, increasing state revenue and creating employment opportunities. Many youths have become millionaires through rice farming and processing. And it is not just rice — Jigawa also thrives in sesame, hibiscus, millet, and maize, with many of these products being exported internationally.

The state’s lesser-talked-about sectors are also booming. Fish and frog farming, for instance, are creating jobs for youths from both North and South, while contributing to local revenue. My recent investigative work with WikkiTimes highlighted this silent but powerful transformation.

Education has also advanced. The sons and daughters of Jigawa continue to make their mark both nationally and internationally. Governments past and present have invested in schools and supported talented youths to acquire modern skills abroad — laying a foundation of knowledge for future generations.

Governor Namadi has shown particular resolve by announcing plans to recruit 10,000 teachers — a bold initiative that will strengthen the education system.

Progress is also visible in other areas, including electricity, water supply, and street lighting. Towns and villages that were once engulfed in darkness are now well illuminated, symbolising infrastructural renewal.

Jigawa has also remained at the forefront in welfare policies. It was one of the first states to implement the national minimum wage, long before it became mandatory across Nigeria. This pro-worker stance has relieved hardship for civil servants and enhanced productivity.

The state’s reputation for peace and security is not to be overstated. Jigawa remains one of the safest states in the country — a fact that allows visitors to move freely without fear. Governor Namadi has further strengthened this by addressing farmer-herder conflicts, ensuring lasting harmony among communities.

Tourism is another rising potential. The serenity, natural beauty, and hospitality of Jigawa are gradually attracting visitors, opening new doors for cultural and economic growth.

Truly, Jigawa has fulfilled its promise as the “New World.” From humble beginnings, it has become a source of pride not only for its people but also for Nigeria.

May Allah continue to bless Jigawa with peace, progress, and prosperity. Ameen.

Muhammad Abubakar Tahir wrote in from Hadejia, Jigawa State, via abubakarmtahir81@gmail.com.

By Abdullahi Mukhtar Algasgaini

The Office of the National Security Adviser (ONSA) has issued a stern rebuke to former Kaduna State Governor, Nasir El-Rufai, dismissing his claims that the government pays ransoms to bandits as “baseless” and “false.”

The statement, released on Monday, comes in response to an interview El-Rufai gave on Sunday where he alleged that ONSA coordinates a policy of payments and incentives for criminals.

“The attention of the Office of the National Security Adviser (ONSA) has been drawn to comments made by the former Governor… he alleged, falsely, that the ONSA coordinates a policy of payments and offers incentives to bandits. This claim is baseless,” the statement read.

ONSA firmly stated that at no time has it or any government arm under the current administration engaged in such practices, adding that it has consistently warned citizens against paying ransoms.

The security office outlined the government’s dual strategy of “decisive kinetic operations alongside community engagements,” crediting this approach for the improved security and “relative peace” now experienced in previously terrorized parts of Kaduna like Igabi, Birnin Gwari, and Giwa.

The statement highlighted the elimination of notorious bandit kingpins such as Boderi, Baleri, and others in Kaduna, as well as the recent apprehension of leaders from the terrorist group, Ansaru.

In a strongly worded conclusion, ONSA described El-Rufai’s denial of these security gains as “unfair and deeply insulting” to the memories of fallen security personnel.

It urged the former governor and all political actors to “desist from dragging national security institutions into partisan battles,” emphasizing that the fight against banditry is a “collective struggle, not a platform for political point-scoring.”

By Muhamad Mikail

In today’s interconnected and accountability-driven environment, a stakeholder is anyone who has an interest in or influence over an organisation, ranging from employees, customers, investors, and regulators to local communities and advocacy groups. Stakeholder engagement is a strategic process that involves informing, consulting, collaborating with, and responding to these groups to ensure transparency, secure buy-in, manage risks, and incorporate feedback into project planning and execution. According to the International Association for Public Participation (IAP2), stakeholders are those who are “affected by or can affect the outcome of a decision or project,” making their inclusion vital to successful outcomes.

A 2020 McKinsey & Company report found that organisations that engage stakeholders meaningfully tend to perform better across both financial and social metrics, and are 2.3 times more likely to outperform their peers. The World Bank now requires stakeholder engagement in all funded projects, and frameworks like the Global Reporting Initiative (GRI) emphasise stakeholder inclusiveness as a core principle of sustainable reporting. In this context, stakeholder engagement is no longer a courtesy—it is a strategic imperative for organisations seeking long-term relevance, impact, and resilience.

Since it became effective in December 2021, the Nigeria Digital Identification for Development Project has sought to have a proactive and open relationship with its stakeholders, across public and private institutions, ministries, departments and agencies, the media, Front End Enrolment Partners, Non-governmental organisations, Civil Society Organisations, disability clusters and women’s forums. This consistent stakeholder engagement is viewed as being fundamental to the core development objective of the Project, which is “to increase the number of persons with a national identity number issued by a robust and inclusive foundational ID system that guarantees their access to services”. This is to ensure the provision of a verifiable means of identification (NIN) for all Nigerians and legal residents of Nigeria. 

Thus far, the Project has successfully organised stakeholder consultation workshops annually for critical stakeholders in the ID sector across Nigeria. Importantly, these consultations elicited feedback and synergy on areas of collaboration, building on established networks and structures across communities and ward levels. Reports of these consultation workshops have been published in three national dailies, which serve as a means of reporting back to stakeholders on the progress of implementing their recommendations and suggestions. 

It is worthy of immense applause that the Project, through the Ecosystem Coordination Strategic Unit, (ECSU) in manner yet to be replicated in the country and anywhere else in the world supported the then Nigeria Data Protection Bureau headed by Dr Vincent Olatunji, devised a master stroke strategy of engaging critical stakeholders in the digital economy ecosystem, data protection thought-leaders, cybersecurity experts, policy makers, technocrats, NGOs, CSOs, development partners and even politicians in the drive to the drafting, passage of the data protection bill and eventual assent by President Bola Ahmed Tinubu on the 12^th of June 2023 all under one year. This eventually gave rise to what is now known as the Nigeria Data Protection (NDP) Act of 2023, which led to the establishment of the Nigeria Data Protection Commission. 

Furthermore, the Project Coordinator of the Project Implementation Unit, Mrs Tito Ejenavi said in a speech delivered at the opening of training for over 7,157 revalidated Front End Enrolment Partners and agents, that the PIU is part and parcel of  NIMC and has supported the National Identity Management Commission in entering several partnerships that have benefited underserved communities, disability clusters and several women forums including taking enrolment to their communities, test of accountability scorecards and assignment of special enrolment agents to enrol persons with disability, drafting and validation of disability policy, inclusion strategies, incentivisation of enrolment partners using the business model and billing solution, aided by the geo-spatial mapping of all communities and cities in Nigeria.  The NIMC is also collaborating with the National Social Safety Net Coordinating Office to enrol the poorest of the poor into the National Social Register and validate the Social Register using the NIN. 

As a result of this engagement and numerous other initiatives, NIN enrolment figures and data have improved by millions each month. From January 2022 when enrolment for the NIN stood at seventy-two million, seven hundred thousand, three hundred and sixty (72, 700, 360) and May 2025, enrolment currently stands at one hundred and nineteen million, six hundred and twenty-three thousand, two hundred and twenty-nine, a whopping addition of forty-six million, nine hundred and ninety-two thousand, eight hundred and sixty-nine. This accounts for a 48.80% increase in the number of people enrolled and issued a National Identification Number, NIN. 

Establishing and maintaining good relationships requires a long-term horizon, involving taking varied steps and making different, far-reaching decisions. The NIMC through the Project Implementation Unit, PIU of the NDID4D Project have invested heavily and strategically in the training and retraining of grievance redress representatives across the 36 states of Nigeria who across all NIMC centres are to serve as the first points of contact for any aggrieved enrolee, enrolment agent or residents of the host communities especially when such situation is tied to enrolment for the NIN or any other services that the NIMC currently offers.  

Concerted Efforts are being made through CSOs and women’s forums, such as the Federation of Muslim Women Association of Nigeria (FOMWAN), to personalise relationships with communities across the federation. This is achieved by building on their already established structures and networks, and working through their employees to create links with local communities and drive inclusion. Grievance redress has taken centre stage with the establishment and expansion of a NIMC 24/7 toll-free line to address grievances from anywhere in the country. The DG/CEO of NIMC, Engr. Abisoye Coker Odusote has been quoted in several official events stating that NIMC takes grievances seriously and will address them in a reliable and timely manner. 

It is worth noting that strategic stakeholder engagement is a key strategy for governments, organisations, and community groups in developing coherent policies and projects. It is our sincere hope that many more sustainable and people-centred reforms will be pursued in the drive to reposition our digital identity ecosystem, thereby helping to enhance the growth of our digital economy.  I therefore call on the National Assembly to expedite the passage of the amendments to the NIMC Act of 2025, as forward-thinking legal reforms like the NIMC Act amendment hold the key to unlocking the limitless benefits of the Fourth Industrial Revolution.

Muhammad Mikail is a Communications Professional and writes from Abuja. He can be reached via muhammadnmikail.mm@gmail.com.

By Kabiru Abdullahi Muhammad

The recent decision by the management of Bayero University, Kano (BUK), that bans commercial motorcycle operators (okada riders) from operating within the university community has triggered widespread outcry from both students and business owners.

For decades, motorcycles have been a lifeline for transportation and commerce in the university environment.

But since the ban, traders in the popular Coke Village market say their businesses have suffered unprecedented losses.

Malam Tasiu Hamisu, a foodstuff dealer who has operated in Coke Village for over 30 years, described the impact as devastating.

“I have never experienced such a huge downfall in my business until now when the school management stopped the bike men from working,” he lamented.

There were about 400 motorcycle riders in the university, with roughly 100 operating daily. Many of them were among my most reliable customers.

“Some bought foodstuffs worth ₦3,000 every day, while others bought occasionally. Now that they are gone, my business has been seriously affected. The only time we used to lose customers was during school holidays, but this is worse,” he added.

He also noted that students who previously sent riders to purchase goods on their behalf no longer have that option.

Malam Aliyu Sulaiman Ibrahim, another trader who sells palm oil, groundnut oil, and other household essentials, echoed the same concern.

“This issue has really affected me, and I have lost a lot of customers,” he said.

Similarly, Malam Umar, who operates a café, narrated how the ban has disrupted his daily routine.

“Sometimes when fuel finishes in the middle of work, I used to send a bike man to quickly get petrol. But now I can’t, and students won’t wait for me to go myself because there are many other shops they can turn to. This affects me badly,” he explained.

Students Struggle with Transport

Students are also struggling with the issue. The management introduced on-campus tricycles (adaidaita sahu) as an alternative, but there are only five to six tricycles available to serve thousands of students.

Every morning, long queues form at the university gate, with many students forced to trek long distances to their faculties.

Zainab Lawan, a student from the Faculty of Agriculture, shared her frustration.

“I nearly missed a test because I was waiting for a tricycle. In the end, I had to trek all the way from the gate to my faculty. It is really stressful, especially when you are in a hurry to attend lectures,” she said.

Both students and business owners said that the ban has created more hardship than solutions.

As Malam Tasiu put it: “The university is not just about classrooms; it is also a community. We all depend on one another to survive.”

By Samaila Suleiman, PhD

“No amount of deconstruction and reconstruction, to turn history on its head, can bury the truth” – Sule Lamido.

Writing a review of Being True to Myself, the autobiography of His Excellency, (Dr) Sule Lamido, is, for me, both an intellectual obligation and a profoundly personal reckoning. As a student of historiography and politics of knowledge production, book reviewing is an integral part of my professional calling. At the same time, as a member of the editorial team of the Sule Lamido Autobiography Project (SLAP), along with my colleagues Dr Nu’uman Habeeb and Mustafa Ibrahim Chinade, I lived with the idea of this book, from its conception to the first manuscript drafts, the final typeset, and its printing and public presentation. 

Book reviewers are traditionally expected to be neutral critiques, assessing works with analytical distance and relying largely on their reading of the text. What I offer here, however, is a deeply personal reflection of a tripartite engagement with the author, the text, the context of its production and the reactions it elicited from readers. This is, therefore, not a conventional book review but an attempt, as one of the editorial consultants for the project, to recount the story of thinking (working) with Sule Lamido in the making of Being True to Myselfitself. 

The Context

I first met Sule Lamido in 2019 when the late Professor Haruna Wakili introduced me, along with Dr. Nu’uman Habeeb and Mustafa Ibrahim Chinade, to serve as editorial consultants for his autobiography project. Our role was to facilitate the production of the text through interviews and other editorial interventions. Before this meeting, my knowledge of Lamido was limited. I knew him only as a former Minister and Governor. What I did not immediately realise was how profoundly the project would impact me as a historiographer, constantly negotiating the epistemological questions of truth, power, and narrative responsibility. 

The first lesson I drew from the project was the discovery of Lamido as an intellectual—an aspect of his persona that is often overshadowed by his public image as a forthright politician. At our inception meeting, I was immediately struck by his brilliance and philosophical acuity—following a lengthy conversation about the focus of the autobiography. My initial perception of Lamido was quickly overturned. Beneath the image of a seasoned politician, I encountered a man of deep philosophical substance, whose politics is rooted in a profound knowledge of history and critical thought. 

Although Lamido is not a career academic, his grasp of political and historical discourse is profound to the extent that some of his academic friends affectionately call him “Professor.”  He is one of the few politicians around who embodies the tradition of first-generation politicians, whose politics are grounded in principles and knowledge.

Over the course of many interviews with the editorial team, Lamido narrated his life story with a precision and wit that often left me marvelling at his hyperthymesia, attention to detail, and critical reasoning. Each time we returned to a topic for clarification, he would recount events with striking consistency, as though he had already internalised the book long before the project began. 

As the project advanced, Lamido took control of the content, style, and narrative flow of his autobiography, insisting on framing his experiences within a broader historical process. Even at the stage of typesetting and design, he remained involved, reviewing passages, fact-checking, and fine-tuning the manuscript. At one point, I jokingly said to him, while the book was already at press: “Your Excellency Sir, bakin alkalmi ya bushe”—implying that no further edits should be made, especially with the launch date approaching.

Some of our most intense editorial discussions went beyond factual accuracy to debates about historical methodology and explanation. When Lamido was advised to moderate some contentious revelations in the manuscript, he posed critical questions around secrecy and privacy in knowledge production, carefully dissecting the distinction between classified and declassified records. I found myself challenged, at times humbled, by his rigour and the depth with which he interrogated established academic assumptions about Nigerian history, politics, and writing. This level of discursive sophistication is rare among people without advanced degrees in historical studies.

There were moments when the manuscript resisted simplification, and we chose to retain its complexities rather than smooth them over, because they were intellectually honest. This demonstrates that a political memoir, at its best, is not merely a legacy-building exercise, as many autobiographies are, but a critical exercise in self-reflection within the context of history. Lamido gave himself that space and, in doing so, gave us the opportunity to reconsider some of our scholarly convictions about the nature of truth, memory, and life writing.

The Text  

Lamido’s distinctive voice is evident throughout Being True to Myself. Those familiar with his discursive signature will immediately recognise his bluntness, candour, and unfiltered expression in the text. 

Unlike many public figures whose autobiographies are primarily shaped by ghostwriters, Lamido maintained a hands-on approach. Each chapter bears his imprint, making the work not only intimate but also a demonstration of authorial agency.

Even the book’s title was not chosen lightly. It was the product of a year-long reflection on what Lamido’s life represents. Ultimately, Being True to Myself was favoured as the narrative’s central theme, mirroring the life of a man of unshakable principles and conscience.  The title comes from a passage where he describes himself as “an independent-minded child, who always stood his ground…not because I felt important, but because I tried to be true to myself.” 

What makes Being True to Myself particularly compelling is its historical nuance and emotional texture. Lamido alternates between humour, vulnerability, and defiance, recounting comical childhood stories, such as his naïve performance during Ramadan tashe, alongside harrowing experiences of persecution and betrayal. His willingness to revisit painful memories, without bitterness but with conviction, creates a text that is both deeply personal and politically insightful. 

The book is divided into eight broad thematic parts, tracing Lamido’s journey from his early life in Bamaina to his career in the Nigerian Railways and Tobacco Company, his involvement with the PRP, his time as foreign minister, and his tenure as governor of Jigawa State. It offers rich commentary on important political events such as the annulment of June 12, his detention under General Sani Abacha, his role in the formation of the PDP, the Obasanjo Presidency, his tenure as Foreign Minister, the Yar’Adua Presidency and how he was succeeded by Goodluck Jonathan, and the intricacies of power, politics and democratic governance in Jigawa state. 

In discussing Nigerian politics, Lamido dons the garb of a political scientist and historian, offering a critical examination of the military’s role in Nigerian politics. He critiques successive regimes, from Buhari’s military rule to IBB’s sophisticated but flawed transition programs, Abacha’s repression, and Abdulsalami’s genuine and successful transitional government, as well as the restoration of democracy. His reflections read as much like political history as autobiography, enriched by his insider perspective. One cannot help but wonder at the contents of his library, given his ability to weave theory and empirical detail with ease. 

The Praise and the Pushback 

Since its launch in May 2025, Being True to Myself has attracted a wide range of reactions, from praise by the media, scholars and statesmen to criticism from political associates, reflecting the complexity of both the author and the book.

At the high-profile launch in Abuja, political heavyweights celebrated the work. President Bola Tinubu, through his minister, commended Lamido as “a bold, consistent, and principled politician whose personal journey mirrors the story of Nigeria’s democratic evolution.” He described the book as a “significant contribution to Nigeria’s political literature,” encouraging other political veterans to document their experiences for posterity. 

The book reviewer, Dr. Iyorchia Ayu, lauded Lamido’s courage, recalling episodes such as the author telling an IGP, “Who are you?” and a military head of state to his face, “You must resign”. 

The book has not been without detractors. Some critics, including Malam Aminu Ibrahim Ringim, a former Chief of Staff to Lamido during his governorship, criticised the memoir as being rife with “self-glorification, misrepresentation and disrespect for the contributions of others.” 

Taken together, these divergent reactions reveal the dual nature of Being True to Myself as both an intimate self-portrait and a contested historical document. 

On the whole, the Sule Lamido Autobiographical Project is an elegant demonstration of how autobiographies can serve as a space for dialogue between politicians and scholars, working as collaborators in the pursuit of truth.

As former President Olusegun Obasanjo writes in the foreword: “No historian or public affairs officer should be without a copy of the book. I enjoyed reading it.” 

Happy 77^th Birthday and best wishes, Sir!

Samaila Suleiman, PhD, wrote from the Department of History, Bayero University, Kano. He can be reached via smlsuleiman@gmail.com.