Nigeria

By Kamal Alkasim

As a passionate observer of our culture and heritage, I am writing this letter from the heart of Kano metropolis. It was driven not by personal interest, but by love for our land, its history, and the legacy entrusted to its leaders.

Your Highness, it is said that to whom much is given, much is expected. As the custodian of a rich cultural heritage, the expectations placed on your shoulders are immense. You come from a distinguished royal lineage: your late uncle, Emir Muhammadu Sanusi I, was a towering figure whose leadership left a deep mark across Northern Nigeria. More recently, your nephew, Muhammadu Sanusi II, carried the same torch, boldly defending the dignity and legacy of the Kano Emirate, even after facing unjust dethronement in 2020.

The legacy of your father, the late Emir Ado Bayero, speaks for itself. He reigned with wisdom and dignity for over five decades. History recalls how former Governor Abubakar Rimi once attempted to depose him, but fate and divine will had other plans. That chapter ended in tragedy, and Rimi never held office again. Your father, on the other hand, continued to serve and left behind an enduring legacy.

Your Highness, the Kano Emirate has stood for over a thousand years as a beacon of leadership, culture, and Islamic scholarship. It deserves a leader who will defend its dignity with integrity, wisdom, and a sense of responsibility that transcends personal or political interests.

Sadly, many believe that under your leadership, the kingdom has faltered. There are concerns that you have allowed yourself to be used as a tool by those with no regard for the unity and peace of Kano. These are strong words, but they come from a place of deep concern and affection for our home.

Leadership is not about holding a title; it is about rising to the moment and making tough but principled decisions in the interest of the people. Leadership is not about clinging to a throne while the city suffers unrest and division. Peace, justice, and unity must always come first.

Your name will forever be in the history books as one of the Emirs of Kano. That, in itself, is no small achievement—one that countless princes before you have dreamed of. But how your name is remembered depends on what you do with the responsibility now entrusted to you.

Let Kano rise again—not as a battlefield for political power plays, but as the most peaceful, united, and respected state in Nigeria and beyond. Let the Emirate return to being a symbol of honour, not controversy.

May God guide you to lead with justice, dignity, and wisdom—for the sake of our people and the generations to come.

Kamal Alkasim is a Concerned Son of Kano.

By Sabiu Abdullahi

The Federal Government has rescheduled the recruitment exercise into four key paramilitary agencies under the Ministry of Interior.

In a statement released on Wednesday night, the Civil Defence, Correctional, Fire and Immigration Services Board (CDCFIB) announced a new date for the opening of its recruitment portal.

“The Civil Defence, Correctional, Fire and Immigration Services Board (CDCFIB), wishes to notify the general public that its recruitment portal which was earlier slated to open on Thursday 26th June, 2025, will now open on Monday 14th July, 2025,” the statement said.

The Board also informed applicants that the recruitment portal can now be accessed via recruitment.cdcfib.gov.ng, and reminded the public that the entire application process is free.

“Applicants are kindly requested to take note of the above changes as well as be reminded that all applications are free and do not attract any payment,” it added.

The Board apologized for any disruption the change may have caused and urged applicants to disregard any contrary information not coming from official sources.

This announcement comes days after the Board had declared the commencement of recruitment into the Nigeria Immigration Service (NIS), Nigeria Security and Civil Defence Corps (NSCDC), Federal Fire Service, and Nigerian Correctional Service.

Thousands of job seekers across the country are expected to apply for the limited positions in the various agencies.

By Sabiu Abdullahi

There is growing discontent among Hausa speakers and language professionals over what many describe as careless and culturally insensitive translations in advertisements and public communications by major Nigerian companies.

This concern resurfaced recently when Hygeia HMO, a prominent health maintenance organization, launched a campaign in Northern Nigeria using the slogan “Lafiya Ubangiji ne.”

While it may have sounded spiritual to non-native ears, it struck many Hausa speakers as bordering on blasphemy.

“The intended meaning was likely, ‘Health comes from God,’ but what people heard was ‘Health is God,’” said Habib Sani Galadima, a professional Hausa-English translator. “It wasn’t just a translation error. It was a failure to respect cultural and religious sensitivities.”

In an opinion piece published by Nigerian Tracker, Galadima criticized the use of literal translation in a language where tone, logic, and spiritual coherence matter deeply.

He pointed out that the message would have been better rendered with a familiar Hausa expression such as “Lafiya uwar jiki”, which loosely means “health is wealth.”

“Too often, translation is treated as a technical afterthought,” Galadima added. “But when it’s done carelessly, the damage is real—especially in communities where moral and religious values are central.”

The outrage is not limited to a single campaign. Another incident involved a drink advertisement that attempted to promote a non-alcoholic beverage using the phrase “Ba barasa a cikin wannan giya”, which literally means “No alcohol in this beer.”

But in Hausa, both barasa and giya mean alcohol—making the phrase sound absurd.

A better alternative, Galadima suggested, would have been “Abin sha mai daɗi kuma babu giya a cikinsa”—a clearer and culturally appropriate way to convey the same message.

Frustration is also mounting on social media, where many Hausa speakers are voicing concerns over perceived regional bias and neglect.

“How is it that companies based in Lagos are approving translations for audiences in Kano?” one user asked. “You call MTN customer care or your bank, and you’re shocked by how bad the Hausa sounds.”

Others argue that the issue goes beyond language—it’s about representation and systemic imbalance.

“Most company headquarters are in the South, and they prefer to use their own people—even when the result is subpar,” said one commentator. “Even when northern celebrities are made ambassadors, their packages don’t compare to those given to their southern counterparts.”

Some have pointed to the broader cultural implications, suggesting that the North must do more to support its own.

“We don’t promote our own talent enough, and we’re not intentional about protecting our language,” one respondent lamented.

This issue is not new in the tech and linguistic communities either. A PhD who is a Hausa NLP expert, shared how during his early involvement with Masakhane, an African language machine translation initiative, Yoruba speakers were initially translating Hausa using tools like Google Translate.

“I had to push back and reclaim that space for actual Hausa speakers,” he said.

The recurring problem, many argue, is the lack of qualified translators with a deep understanding of Hausa culture, values, and dialectal variations.

In Hausa, words are not just linguistic units—they carry rhythm, reverence, status, and deep social cues.

Professional translators and language advocates are now calling for a national conversation and policy shift.“What would change if we trained translators not just in grammar, but in cultural listening?”

Galadima asked in his piece. “This work requires more than accuracy. It requires care.”

As Hausa remains one of the most widely spoken languages in Africa, the stakes are high.

Without proper translation, messages meant to connect may instead offend, confuse, or alienate the very people they are trying to reach.

For now, voices from the North are growing louder: “This is more than bad grammar—it’s about respect.”

By Uzair Adam

The National Drug Law Enforcement Agency (NDLEA) in Adamawa State has arrested 583 suspects and seized four tonnes of illicit drugs between June 2024 and June 2025.

The State Commander, Aliyu Abubakar, disclosed this during a press conference in Yola on Wednesday to mark the 2025 International Day Against Drug Abuse and Illicit Trafficking.

He revealed that N1,213,875, being proceeds of crime, was forfeited to the Federal Government and paid into the Treasury Single Account (TSA).

According to Abubakar, the command also secured 225 convictions, with the offenders sentenced to various terms of imprisonment.

He added that 53 individuals battling drug addiction—51 males and two females—were treated and rehabilitated within the period.

The agency, he said, has also launched a programme known as “Prevention Ambassadors” aimed at training 1,000 secondary school teachers and other stakeholders to champion drug prevention efforts.

“This is being achieved through the creation of drug prevention desks in all secondary schools across the state,” he explained.

It was gathered that this year’s theme is “The Evidence is Clear: Invest in Prevention” with a central message urging society to “Break the Cycle.”

Abubakar described the theme as a reaffirmation of NDLEA’s resolve to address drug abuse and illicit trafficking, positioning prevention as not only a health issue but a matter of national security.

By Sabiu Abdullahi

The Nigeria Customs Service (NCS) has stated that it is committed to strengthening bilateral cooperation with India’s Customs Administration during a high-level meeting on the sidelines of the 92nd Session of the World Customs Organisation (WCO) Policy Commission.

The session, which took place on June 25, 2025, in Brussels, Belgium, offered a platform for both nations to review their joint initiatives and explore new areas of collaboration.

Comptroller-General of Customs, Adewale Adeniyi, led Nigeria’s delegation to the meeting with Mr. Surjit Bhujbal, a senior official from India’s Central Board of Indirect Taxes and Customs (CBIC).

The two parties evaluated progress made under the Customs Mutual Administrative Agreement (CMAA), which both countries signed on November 16, 2024.

The discussions centered on crucial areas such as customs valuation, tackling abusive transfer pricing, and fostering synergy between customs and tax systems.

Both parties also reviewed joint efforts in combating the cross-border trade of substandard pharmaceutical products. Recent seizures in Nigeria, attributed to improved intelligence sharing between the two nations, were acknowledged as a positive outcome of their cooperation.

Speaking after the meeting, CGC Adewale Adeniyi stated, “Today’s dialogue is a continuation of the strong foundations laid during the signing of the CMAA in November 2024. We are intensifying efforts to tackle undervaluation, abusive transfer pricing, and to improve system integration between customs and tax authorities. Additionally, our joint actions in curbing the importation of substandard pharmaceuticals yield results and protect public health.”

He also expressed Nigeria’s desire to expand the scope of collaboration by introducing joint technical missions, training initiatives, and data-sharing mechanisms.

According to him, these measures will support more effective risk management, improve revenue assurance, and bolster trade controls.

“This partnership reflects our vision of a smarter, collaborative, and globally connected customs administration,” Adeniyi added.

The agreement under review was originally signed during the Indian Prime Minister’s state visit to Nigeria in 2024, marking a significant step forward in strengthening trade ties, institutional engagement, and mutual security interests between the two countries.

Mr. Surjit Bhujbal, speaking on behalf of the Indian delegation, noted, “India regards Nigeria as a crucial partner in Africa. The CMAA has opened a structured channel for mutual assistance, information exchange, and capacity building.

“We are keen to deepen technical cooperation on valuation, combat revenue leakage through transfer pricing schemes, and share our experience integrating customs with tax systems.”

The WCO Policy Commission serves as a critical forum for customs administrations worldwide to set policy direction, advance trade facilitation, and discuss enforcement strategies.

Nigeria’s involvement in the commission reflects its ongoing commitment to aligning with international standards and modernising its customs operations.

By Malam Aminu Wase

Plateau State is a richly diverse and vibrant community, home to people of various ethnic and religious backgrounds. We are one family, destined by God to live together in peace and mutual respect. Sadly, this unity is too often ignored when it comes to leadership, particularly the highest office in the state. The persistent adoption of a Christian-Christian gubernatorial ticket threatens the very foundation of our coexistence.

It is time for Plateau to embrace equity, justice, and inclusiveness. For too long, Muslims in the state have been marginalised in political leadership, particularly at the executive level. This exclusion must end. I firmly believe that the next governorship candidate, regardless of religion, should choose a Muslim as a running mate. A Muslim-Christian or Christian-Muslim ticket would truly reflect the spirit of fairness and unity we all profess to uphold.

For more than two decades, Muslims in Plateau State have shown unwavering political support for Christian-led tickets, believing in the promise of shared governance and mutual respect. From Wase to Kanam, Jos North to Shendam, Barkin Ladi to Quanpaan, Mangu, and other local government areas, Muslim communities have consistently turned out in large numbers to vote, not out of compulsion, but from a sincere desire to contribute to the democratic process and to foster unity across religious lines. Yet, this goodwill has not been met with reciprocity.

Despite making up a significant portion, nearly half of the state’s population, Muslims remain glaringly absent from the highest levels of leadership. This is not merely a matter of political imbalance but a painful reminder that inclusion and equity remain elusive. When a group that has given so much continues to receive so little in return, it breeds frustration, weakens trust, and threatens the very cohesion that Plateau so desperately needs. We cannot claim to be united while one half of our people are repeatedly shut out of the room where decisions are made.

Our call is simple: include us. Recognise our presence. Acknowledge our contributions. Let us build a Plateau where everyone feels seen, respected, and valued regardless of faith.

Personally, some of the most meaningful relationships in my life have been with my Christian friends, friendships that began in the classrooms of Pilot Central Primary School in Wase, grew stronger at Government Science College Wase, and deepened further during my university years. These bonds have shown me the beauty of unity, the strength of mutual respect, and the power of shared dreams. That is why it pains me deeply to see Muslims continually left out of leadership. It feels like a betrayal of the unity we have lived and believed in. If we can walk together in friendship, why can’t we lead together in governance on the Plateau?

In the Wase Local Government, Christians are a minority, yet they have never been treated as outsiders. They have held key positions, including that of the Deputy Chairman, and many have benefited from the federal appointments from the Rt Hon Ahmed Idris Wase, the immediate past Deputy Speaker of the Nigerian House of Representatives, thanks to his inclusive leadership. This is what true leadership should look like, recognising every citizen’s worth, regardless of faith or number. It proves that fairness is not a favour, it’s a duty. If such inclusive governance can be practised locally, why can’t it be replicated across the entire state?

Plateau belongs to all of us. We must build a future where leadership reflects our shared diversity. Let’s end the cycle of exclusion and embrace a new era of fairness, justice, and genuine unity.

Malam Aminu Wase writes from Kaduna State. He can be reached at aminusaniusman3@gmail.com.

By Saifullahi Attahir

In life, every valuable thing has a cost, and a price must be paid. As the saying goes, nothing good comes free. This is true in almost all walks of life.

Looking at human history from time immemorial, man has always cherished being known, popular, heard, and respected. This is one of the powerful factors behind the human search for power, influence and riches. And to be fair to the modern age, this is not a new thing in human history.

But in our insatiable search for popularity and prestige, we must be mindful of what we are trading in exchange for. This article offers some advice on how a celebrity can navigate life without much temptation from his newly acquired status.

As billionaire Microsoft founder Bill Gates stated, success is a lousy friend. It deprives many of the original energy, enthusiasm, discipline, hard-working spirit, and humility that catapulted them to success in the first place. Successful people easily become complacent and trapped in their orbit of self-entitlement.

Once a man becomes successful, a binge of arrogance and self-entitlement starts appearing. He begins to stop listening to experts, observing and learning, and soon, he stops improving. Over the long run, unknown to him, those attitudes he had abandoned are the fabric behind his success. 

One thing we should all know: every man who was on a path to utilise his talent, produce something magnificent, and become successful, whether in sports, leadership, business, entertainment, professionalism, music, writing, or any creative talent, must have met with a bunch of critics.

From the day you become a celebrity, your activities will no longer be secret: your outfits, marital affairs, social life, assets, family, and movements. You will bid farewell to some level of privacy, and life will never be the same again. 

Many people are not prepared for this stage of their lives. Many great men, especially celebrities, were lost in this ocean of deception and falsehood. You would now focus more on pleasing people: good outfits, even at the cost of debt, new skin, costly living just to show off, and new fake friends.

On another dimension, the kind of social pressure met is unimaginable: constant calls, constant meetings, constant online presence, just to satisfy your fans or followers. This demand is so consuming that many celebrities hardly cope with it. Stories of celebrities taking drugs and injections are not a new thing. Few celebrities sleep without the aid of pills. Many celebrities lost the battle to alcohol and toxic heroin and were unable to find peace. 

A popular Hausa songwriter, Aminuddeen Ladan Ala, once described how difficult it was to become a celebrity in his famous album “Shahara”. Only phone calls were enough to drain your energy, plus the number of expectations by loved ones seeking your attention. Many celebrities would become friends with highly influential people whose offers they can’t easily turn down. You would be invited at any hour without much consideration for your schedules and health, and turning such invitations down would be described as arrogant to your fans and followers.

This is more common among those who made it in life at a very young age. The majority of these young celebrities squander their fortune. They return to square zero without proper guidance, discipline or genuine counselling. Many celebrities become depressed, psychotic, and destitute.

Well-grounded and sustainable success requires a solid foundation of time, perseverance, and smart decisions. Unfortunately, many celebrities, especially in the music, sports, and entertainment industries, lack such foundations, hence the many sorrowful celebrity stories. Uncountable stories of suicide, crime, divorce, and bankruptcy are always in the papers.

Although I’m not much of a football fan, I always admire the lifestyle of one player called Lionel Messi. Messi was among the greatest and most successful football players of all time, a record breaker in many aspects, but still one of the most humble people on earth. Lionel Messi has all it takes to be arrogant and showy, but he was disciplined enough to maintain his zeal, energy, humility, and enthusiasm. This principle has helped him throughout his football career. He didn’t allow his initial success to distract him from achieving more. 

This attitude of self-entitlement has destroyed many players. Just after a season or two of trophies and achievements, they began to disobey, fight, and become distracted by amusement and glitter. Many celebrities started to lose focus on their primary goals; they became carried away by displaying their newly built homes, newly bought luxury cars, newly made friends, or newly made beautiful girlfriends.

These celebrities become attention seekers on social media platforms. They always engage in trivial issues and display wealth or status, adding to their load of enemies. They have forgotten that their primary goal was to hone more of their talents, score more goals, produce more beautiful songs, deliver more as leaders, maintain their positions in class, and profit more as business individuals.

Another destructive attitude of some celebrities was engaging in a competitive war with their rival colleagues. After being recognised by their followers, they began to install software to envy anyone trying to catch up with them. They subscribed to slander and a war of words to denigrate their rivals to maintain their status. Smart champions never engage in such an attitude; they recognise their God-given talent as a favour from their Lord and offer gratefulness by being humble and respecting their positions even if time changes and they lose their status to the new generation.

Smart celebrities respect others below them; they never act in desperation for money or status; they are philanthropists with their wealth; they are less pompous and showy; they invest and diversify their sources of income; they still make time for their families and core friends; and they always have learning minds and listening ears.

We seek Allah’s guidance in every step of our journey, Ameen.

Saifullahi Attahir is the President of the National Association of Jigawa State Medical Students (NAJIMS) National Body, and he wrote this piece from Federal University Dutse. He can be contacted via saifullahiattahir93@gmail.com.

By Abdullahi Mukhtar Algasgaini

The Chief of Defence Staff (CDS), General Christopher Musa, has warned that poverty and hunger have escalated into major national security threats, fueling instability and violence across Nigeria.

Speaking at the 14th National Security Seminar in Abuja on Monday, Musa, represented by Rear Admiral Ibrahim Shetimma, stressed that modern insecurity extends beyond armed conflict to include economic hardship, food shortages, and social dislocation.

The event, themed “Combating Hunger and Poverty for Sustainable Peace and Development in Nigeria,” was organized by the Alumni Association of the National Defence College (AANDEC) in collaboration with the Office of the National Security Adviser (ONSA).

National Security Adviser (NSA) Mallam Nuhu Ribadu stated that the Tinubu administration is tackling the poverty-insecurity cycle through agricultural reforms, social investment programs, and security interventions.

He noted that economic deprivation drives crime and unrest, requiring a coordinated response.

Defence Minister Muhammad Badaru called for a people-centred security approach, addressing root causes like unemployment and social exclusion.

He urged collective action, noting that Nigeria’s challenges demand cross-border cooperation.

AANDEC President Air Commodore Darlington Abdullahi (retd.) highlighted education and economic empowerment as critical to stability, warning that neglecting these areas fuels extremism.

The CDS urged investment in agriculture to revive rural livelihoods and curb urban migration, while Ribadu reaffirmed the government’s commitment to long-term solutions for lasting peace.

By Musa Kalim Gambo

The International Institute of Islamic Thought (IIIT), Central Nigeria Office, recently hosted a pivotal monthly lecture series on Sunday, June 1, 2025, shedding light on the escalating challenge of mental health and psychosocial issues in the modern world through an Islamic lens. The virtual event, titled “Navigating Mental Health and Psychosocial Challenges in the Modern World: An Islamic Perspective,” brought together eminent scholars and practitioners to underscore the urgency of addressing mental well-being, especially in a nation grappling with pervasive stressors and inadequate healthcare infrastructure.

The lecture commenced with welcoming remarks from Dr. Aliyu Tanko, the Coordinator of IIIT Central Nigeria Office, who highlighted the widespread nature of mental instability, noting the common sight of individuals speaking to themselves or acting unusually due to mental distress. Professor Ahmad Bello Dogarawa, a Zaria-based Islamic scholar who served as the chairman of the occasion, emphasised the timeliness and relevance of the topic, noting that the issue of mental health and psychosocial wellness gained critical attention during the COVID-19 lockdown, as families experienced increased troubles and stresses while confined to their homes. This realisation, he stated, underscored the necessity of continuous discourse on mental health and psychosocial support.

The first distinguished speaker, Professor Salisu Shehu, a Professor of Educational Psychology at Bayero University Kano and Executive Secretary of the Nigerian Educational Research and Development Council, delved into the conceptualisation of mental health. He noted that traditionally, mental illness was only recognised in its most severe forms, such as “actual madness and lunatic behaviour,” overlooking milder emotional instabilities like neurosis or withdrawal syndrome. However, with expanding knowledge, it’s now understood that mental illness encompasses a broad spectrum, including emotional disorders.

Professor Shehu highlighted the fluidity in defining “disorder” or “maladaptation” in the modern world, influenced by libertarian philosophies and concepts of freedom and inclusivity, citing the LGBT movement as an example where behaviours once considered abnormal are now termed “difference”. He countered that in the Islamic context, and conventionally, any behaviour “that deviates markedly from the accepted ‘norm’ or pattern can be considered as a disorder or abnormality”. He adopted the World Health Organization’s (WHO) 2022 definition of mental health as “a state of well-being in which the individual realizes his or her abilities, is able to cope with normal stresses of life, work productively and fruitfully, and make a positive contribution to his or her community”. He further explained that mental illness, according to WHO, is a “clinically significant disturbance in an individual’s emotional regulation, or behavior,” often associated with stress. He lamented the “irony of modernity,” where inventions designed for ease have, paradoxically, accentuated stress and psychosocial challenges, leading to increased mental illness due to factors like urbanization, overcrowding, and the erosion of social networking and extended family support.

Transitioning to the Islamic perspective, Professor Shehu articulated that mental health and sickness are “primarily subject to the absolute will of Allah,” rooted in the Tawhidi framework. He emphasised that Islam attaches “fundamental and central concern on maintaining and preserving mental well-being”. A profound demonstration of this concern is the unequivocal prohibition of intoxicants, as mental well-being is a prerequisite for fulfilling all Sharia obligations. He cited a Hadith affirming that “the pen (for record of sins) is suspended… against… the mentally ill until he regains sanity,” underscoring the vital importance of sound mental health in Islam.

The Quran, he noted, directly links stress and depression to emotional disorders, offering remedies such as belief in divine decree, patience, trust, and gratitude. Practices like Dhikr (remembrance of Allah) and Dua (supplication) are prescribed as potent coping mechanisms for sorrow and anxiety. Professor Shehu referenced Islamic scholars like Ibn al-Qayyim al-Jawziyya, who in “al-Tibb al-Nabawy (The Prophetic Medicine),” discussed the effects of stress (e.g., sleeplessness, grief, unfounded fears) on mental well-being and outlined over twenty Islamic coping techniques.

Following Professor Shehu, Professor Taiwo Lateef Sheikh, a distinguished Professor of Psychiatry at Ahmadu Bello University, Zaria, delivered a comprehensive presentation. He echoed the sentiment that mental health is a core protection in Islam, ranking third among the five necessities. He stressed the critical distinction between mental health symptoms and mental illness, noting that many experiencing distress can recover with community or spiritual support without necessarily needing clinical intervention.

Professor Sheikh painted a grim picture of mental health in Nigeria, describing it as “one of the most neglected areas of health in the world and even worse in Africa”. He presented sobering statistics:

• Over one in five people in conflict-affected areas experience mental health conditions.
• Nigeria allocates less than 5% of its health budget to mental health, with funds often going to standalone psychiatric hospitals rather than comprehensive care.
• There is a severe shortage of mental health professionals, with fewer than one psychiatrist per 100,000 people in Nigeria, translating to a ratio of 1 to 1.5 million.
• More than 85% of people with severe mental illness in low- and middle-income countries do not receive the care they require.
• Around half of all mental health conditions start by age 14, and suicide is the second leading cause of death among youth aged 15-29 in Africa.

He explained that mental health encompasses emotional, psychological, and social well-being, influencing thought, feeling, action, relationships, and stress management. He introduced the “bio-psychosocial approach” to care, integrating biological (physical investigations, medications), psychological (counselling, psychotherapy), social (lifestyle adjustments, environmental factors), and religious/spiritual dimensions. He passionately argued for the crucial role of spirituality in mental health, stating it provides a “sense of purpose and meaning, social support, healthier behaviours, increased happiness, and enhanced coping mechanisms and resilience”.

Professor Sheikh also detailed Nigeria’s mental health governance, outlining policies from 1995 to 2023. He highlighted his pivotal role in developing the National Mental Health Act of 2021, a landmark legislation signed into law in December 2023. However, he lamented the significant institutional barrier: the Act remains largely unimplemented, and the Federal Ministry of Health has yet to establish a dedicated Department of Mental Health, the “first rate-determining step” for a budget line and governance structure. Other barriers include professional rivalry, lack of standardisation in religious healing approaches, and individual self-denial and stigma. To overcome these, he called for multi-sectoral and integrated approaches, involving collaborations across health, education, housing, and other sectors and fostering partnerships with faith-based organisations and community engagement.

The lecture concluded with interventions from other senior colleagues and attendees. Professor Nasiru Maiturare, Rector of the Hajj Institute of Nigeria, underscored the effectiveness of the Islamic framework by presenting statistics on suicide rates: Muslim-majority countries show remarkably lower rates compared to nations like South Korea, Japan, and Sweden. This, he asserted, is not a coincidence but attributable to Islam’s “comprehensive approach to mental health,” which anchors human life in faith, remembrance of Allah, patience, trust, and gratitude.

Participants urged for greater mass outreach, including radio and TV programs in local languages, to reach broader audiences beyond those who can log into virtual platforms. Given their large followership, there was a strong call to engage religious and traditional institutions for awareness and community-based support and to standardise spiritual healing approaches. Suggestions were also made to integrate mental health awareness into primary school curricula and to establish groups of young, enthusiastic individuals at the state level to disseminate this crucial knowledge.

The lecture served as a powerful reminder of the urgent need for a societal shift in addressing mental health, emphasising that Islam provides a robust, holistic, and spiritual foundation for mental well-being and resilience in the face of modern-day challenges.

Gambo writes from Funtua, Nigeria and is a member of the IIIT Central Nigeria Office Monthly Lecture Series Committee.

By Muhammad Umar Shehu

The Nigerian educational system faces a crisis that can no longer be ignored. After years of neglect and outdated policies, the system has effectively collapsed. The curriculum in many public schools and universities is stuck in the past, failing to keep up with global developments and the skills needed in today’s workforce. Students often learn content that no longer applies to current realities, leaving them ill-prepared for the job market or further study.

One of the key problems is the failure to reform the curriculum in a meaningful way. While other countries continuously update their education content to match technological advancements and changing economic needs, Nigeria remains stuck with decades-old textbooks and syllabi. This disconnect creates a significant gap between what students learn and what employers expect, ultimately undermining the country’s ability to compete internationally.

The challenges extend beyond outdated content. Many schools are overcrowded, forcing students into cramped classrooms that are not conducive to learning. Basic facilities such as libraries, laboratories, and lecture halls are either dilapidated or entirely missing in numerous institutions. The lack of adequate infrastructure makes it difficult for students to engage in practical and experimental learning, which is critical to developing critical thinking and innovation.

Equally troubling is the condition of the teaching workforce. Many educators in the system are poorly motivated, largely because of low pay, irregular salaries, and poor working conditions. The absence of incentives and professional development opportunities means many teachers do not perform to their full potential. This creates a cycle where students receive substandard teaching, further reducing the quality of education and widening the skills gap.

Another critical issue is research funding, which is almost non-existent in Nigeria’s public education sector. Research is the backbone of academic and scientific progress, but here, lecturers often have to fund their projects or give up entirely. Without adequate grants, modern labs, or support for collaboration, innovation stalls. This lack of investment in research not only affects universities but also denies the country breakthroughs that could address local and global challenges.

The federal government’s role in this decline cannot be overstated. Despite education being constitutionally a priority, it remains underfunded and undervalued. While political budgets and other sectors receive increased allocations, education’s share continues to shrink. The failure to treat education as a strategic investment has led to a cycle of decay where graduates come out unprepared and schools continue to crumble.

In conclusion, reversing the collapse of Nigeria’s education system requires urgent and sustained commitment. It demands updated curricula, better infrastructure, improved teacher welfare, and significantly increased funding for research. Until these steps are taken seriously, Nigeria risks falling further behind as its youth are denied the quality education they need to thrive in a fast-changing world. The country’s future depends on a system that values knowledge, innovation, and real learning, not just ticking boxes on paper.

Muhammad Umar Shehu wrote from Gombe and can be reached via umarmuhammadshehu2@gmail.com.