Northern Nigeria

By Abdussamad Umar Jibia

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

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

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

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

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

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

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

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

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

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

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

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

The Zionist entity

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

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

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

Sheikh Ahmad Gummi

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

Elements in the Tinubu administration

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

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

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

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

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

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

Or, who actually introduced religion into it?

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

By Aisha Mohammed Usman 

The Abduction of Major General Rabe Abubakar (Rtd) and His Wife Should Concern Every Nigerian.

Major General Rabe Abubakar (Rtd) spent decades serving Nigeria, helping to protect its people and defend its sovereignty. A respected military leader known for his professionalism and patriotism, he represents the sacrifice and dedication of countless Nigerians who have devoted their lives to national service.

Now, the reported abduction of Major General Abubakar and his wife has sparked widespread concern. Beyond the pain endured by their family, this incident is a troubling reminder of the insecurity facing the nation and a matter that should concern every Nigerian who values service, sacrifice, and justice.

At a time when public conversations are often dominated by criticism of leadership failures, we must ask ourselves an important question: Have we become a society that only speaks about bad leaders while remaining silent about the good ones?

There is no doubt that Nigeria faces significant leadership challenges. Citizens have every right to demand accountability, transparency, and effective governance. However, while we criticise those who fail us, we must also recognise, celebrate, and support those who have devoted their lives to serving others. Recognition is not merely praise; it is encouragement. It sends a message that integrity, sacrifice, and dedication still matter.

Major General Rabe Abubakar represents those values.

Among his many distinguished accomplishments, Major General Rabe Abubakar served as Nigeria’s Director of Defence Information, a position that placed him at the forefront of military communications and national security engagement. Throughout his career, he became widely respected for his professionalism, patriotism, and commitment to strengthening the relationship between the Armed Forces and the Nigerian people. Even after retirement, he remained an influential voice, mentor, and statesman whose counsel and experience continued to benefit both military and civilian communities.

For decades, he served Nigeria with distinction. Like many military officers, he endured the hardships that come with wearing the uniform—extended periods away from family, exposure to danger, and the immense responsibility of protecting lives and national interests. While millions of Nigerians slept peacefully at night, brave men and women in uniform stood watch, often under difficult and dangerous conditions, safeguarding the nation.

Yet what makes Major General Rabe Abubakar particularly remarkable is that his service did not end with retirement. Through mentorship, community development, youth empowerment, and civic engagement, he continued contributing to the growth and progress of society. His influence extended far beyond military assignments. He became a mentor to many, a trusted voice in his community, and a source of inspiration to both military personnel and civilians alike.

His impact can be felt not only through the positions he held but through the countless lives he touched. From his hometown and village to communities across Nigeria, he has consistently demonstrated that true leadership is ultimately about service to humanity.

It is therefore particularly distressing that a man who devoted his life to defending Nigeria, together with his wife, reportedly became a victim of the insecurity he spent years working to combat.

Alongside him is his wife, who has undoubtedly shared in the sacrifices that military families endure throughout the years of service to the nation. Behind every distinguished military officer is a family that bears the burden of long absences, uncertainty, and the demands of national duty. Their ordeal is therefore not only a tragedy for two individuals but also a painful reminder of the sacrifices made by military families across Nigeria.

According to reports, Major General Rabe Abubakar and his wife were travelling to Katsina for a family wedding when they were abducted in the Matazu Local Government Area of Katsina State. Their driver reportedly survived despite sustaining a gunshot injury, while the retired General and his wife were taken away by armed men. Security agencies and military authorities have since commenced efforts to secure their safe rescue and return.

To those holding Major General Rabe Abubakar and his wife captive, this is an appeal to your humanity. Whatever circumstances may have led to this situation, there remains an opportunity to choose compassion over cruelty. This retired General dedicated his life to protecting fellow Nigerians. He served his country with honour and distinction. We appeal for his immediate and safe release, alongside that of his wife.

To the Federal Government, security agencies, and all relevant authorities, Nigerians are looking to you with hope and expectation. Every available resource must be deployed to ensure the safe rescue and return of Major General Rabe Abubakar and his wife. The nation owes a special duty of care to those who have spent their lives safeguarding its people and institutions.

Beyond this particular incident, there is a broader lesson for all of us. We must learn to celebrate our heroes while they are still with us. Too often, recognition comes only after tragedy strikes. We must speak about the people making positive contributions to our communities. We must highlight examples of integrity, sacrifice, and patriotism. We must encourage the next generation to believe that service to the country remains a noble calling.

A society that constantly criticises but never appreciates risks discouraging those who are striving to do the right thing. Good leaders need support. Good examples need visibility. Good deeds deserve recognition.

Major General Rabe Abubakar is one such example.

At a time when insecurity continues to challenge communities across the country, Nigerians must unite in support of all lawful efforts to secure the safe return of Major General Rabe Abubakar and his wife. Beyond differences of ethnicity, religion, region, or political affiliation, this is a moment that calls for collective concern, compassion, and national solidarity.

As Nigerians, regardless of tribe, religion, or political affiliation, this is a moment to stand together. It is a moment to pray for his safe return, support his family, and reaffirm our commitment to the values he represents.

The story of Major General Rabe Abubakar is ultimately a story of duty, sacrifice, and service. It is a reminder that true leadership is measured not by titles or ranks but by the positive impact one leaves on the lives of others.

As we await the safe return of Major General Rabe Abubakar and his wife, let us remember a simple truth: a nation that honours its heroes strengthens its future, while a nation that forgets them risks losing the very values that hold it together.

May Major General Rabe Abubakar and his wife return home safely. May justice prevail, amin.

And may Nigeria never stop celebrating those who serve her faithfully.

By H. A. Dandajeh

I was in Ajah, Lagos State, a few weeks ago, where I observed a large number of beggars, mostly women and children, ranging 5 – 13years, from Northern Nigeria, occupying the road divider along Addo Road under the Ajah bridge.

The situation was quite disturbing. Apart from being an eyesore, the persistent manner in which many of them approached unknown vehicles in search of alms was deeply concerning. Some kids were left fighting within themselves and some provocatively dancing to the street music with obviously no parent to send them to schools and no one to discipline them for bad behavior and wrongdoings.

I asked someone where these individuals sleep, how their safety and security are guaranteed, and whether the women are protected from harassment by street gangs and other criminal elements? No clear answers were forthcoming.

The Lagos State Government’s efforts to sanitize and regulate public spaces within the state especially with the escalating rate of insecurity shouldn’t be questioned. The Lagos authorities are not going after genuine Northern traders, but beggars who can easily be compromised as vulnerable security threats.

Beyond issues of aesthetics of Lagos, there are important concerns relating to public safety, human dignity, child welfare and education that must not be ignored.

We cannot continue to tolerate the commercialization of intentional, avoidable and unjustified begging in some parts of Northern Nigeria and then criticize other regions when they take decisive measures to protect their communities and maintain public order.

As a society, we can, and must, do better. We owe it to ourselves to create environments that uphold human dignity, encourage productivity, and provide vulnerable individuals with sustainable opportunities rather than leaving them exposed on the streets.

Every parent must be held responsibly accountable to his family!

By Dahiru Kasimu Adamu

Rice farmers in Kebbi State are in a dilemma as quila birds, locally known as Buwa, continue to threaten food security by devouring their farm produce.

During a visit to rice clusters in the Argungu fadama land, including Dankwalli, Kuyar Masama, Janduma, Kwalaga, and others, farmers were seen shouting, wielding sticks, and using other materials to make loud noises to scare the birds away from their farms.

The farmers described the situation as disastrous. “Quila birds need only a short time to finish what farmers spend months cultivating. This forces us to move early to the farms and prevent the birds from ending our farming,” said Lauwali Usman, a farmer at the Dankwalli rice cluster.

Another farmer, Usman in Kuyar Masama,  explained how the quila bird “has caused some farmers to harvest their rice early because they can no longer keep moving to their farms every morning and evening to prevent the birds from eating their produce. They are afraid of losing what they spent months cultivating.”

Many farmers have stories to tell about the quila bird and how it threatens rice farming. What they share in common, however, is an appeal to authorities to assist them by spreading chemicals to eliminate the birds, arguing that traditional methods are too weak.

In a previous interview, Dr Aminu Aliyu, an agriculturalist who teaches at the Department of Agricultural Education, Adamu Augie College of Education, Argungu, said the best and most scientific method of addressing the quila bird problem is “locating their nesting environment and spreading chemicals. This can be achieved by collaborating with local farmers and extension agents, and is normally done by the state government or in conjunction with the federal government.”

Dr Aliyu described quila birds as “migratory birds that travel long distances and can cause havoc to any farm they stay on, even within a short period.”

Apart from rising input costs and the petrol price hike due to subsidy removal, the quila bird has been a major problem affecting rice farmers since the beginning of dry season farming, known locally as Katashi in Kebbi State.

By Abdullahi Aliyu Maiwada, PhD

My mother and Professor Abdalla Uba Adamu’s wife have been close friends for decades. My earliest memories of the family are rooted in our home at Bayero University Kano New Campus Senior Staff Quarters, Area C, over three and a half decades ago. As a child, I remember I was fondly called “Maigida” by Professor Abdalla’s wife because I share the same name as her husband, an early, personal reminder of the many coincidences and intersections that bind our families. 

In the early 1990s, when only a few households had desktop computers or landlines, he was already digitally acculturated, an early adopter of technology long before it became commonplace. Prof. demonstrated a forward-looking embrace of digital tools, from supporting desktop computers in the early 1990s to launching a dedicated website (https://auadamu.com) and then seamlessly acclimatising with the social media space. Though not a digital native by birth, he exemplified curiosity and was always willing to explore and adopt new technologies.

Back in the classroom, Professor Abdalla Uba Adamu was a refined, multidisciplinary scholar who served as Head of Department during my undergraduate years at the Faculty of Education. Interestingly, we both began our academic journeys in Science Education. After establishing an outstanding career in Education, he expanded his intellectual horizons and pursued further studies in Mass Communication, rising to the rank of professor in the field, becoming, in every sense, a dual professor in both Education and Mass Communication.

Along a somewhat similar path, after earning my first degree in Education and a Master’s degree in Environmental Management, my various professional postings inspired me to pursue Mass Communication, from a bachelor’s degree to a PhD.

Prof. Abdallah’s intellectual brilliance, expertise, and exceptional command of English are qualities widely recognised by anyone who has encountered him. Yet, beyond these obvious attributes lies a man of principle, honour, integrity, humility, and uncommon decency. He deeply values culture, religion, and family ties.

His pursuit of knowledge has taken him across different countries of the world. Many sought to convince him to remain abroad, drawn by the depth of his knowledge and expertise, but his answer was always a firm no. His famous saying remains: “When a man is tired of Kano, he is tired of life.”

Over the years, he served in various capacities across different states and countries. Yet, despite the vast exposure and countless opportunities available to him, he remained committed to his teaching career and chose Kano as home. That decision alone has earned my deepest respect and admiration.

Our professional journeys eventually crossed paths in a remarkable way when I had the privilege of bringing the annual PR Week to my alma mater, Bayero University Kano. As I reflect on the successful delivery of the Nigeria Customs Service Public Relations Workshop 2025, held at Bayero University Kano, I find it both necessary and deeply meaningful to place on record my personal appreciation for the invaluable contribution of Prof. Abdalla Uba Adamu, who is now retiring from active service upon attaining the age of 70 years.

From the outset of the workshop themed “Beyond Masters of Ceremonies: The Strategic Role of Public Relations Officers for Institutional Growth and Stakeholders’ Trust,” Prof. Abdalla distinguished himself not only as a scholar of remarkable depth but also as a committed partner in institutional development. His intellectual engagement and presence added significant value to the programme’s overall success.

I recall with appreciation his active participation in the town-and-gown panel session, where he brought to bear his vast experience in media studies, cultural communication, and higher education governance. His contributions were not abstract academic reflections; they were practical, grounded insights that challenged participants to rethink the evolving role of public relations in a rapidly changing communication environment.

Throughout the engagement, Prof. Adamu consistently demonstrated an exceptional ability to bridge theory and practice. He helped situate public relations within broader questions of institutional trust, societal perception, and knowledge production. In doing so, he enriched the learning experience of Customs Public Relations Officers who participated in the workshop and broadened the intellectual horizon of the discourse.

On a personal note, I found his interventions particularly instructive in reinforcing the Nigeria Customs Service’s commitment to strategic communication as a tool for institutional legitimacy and stakeholder engagement. His calm disposition, clarity of thought, and depth of scholarship left a lasting impression on all participants.

As Professor Abdalla steps back from active service, we celebrate not only a distinguished career but a legacy: a legacy of rigorous scholarship, faithful service, and humane leadership. The students he taught and mentored, the colleagues he collaborated with, and the institutions he served bear the imprint of his wisdom. His writings and public engagements have helped to shape national discourses around media, culture, and education; his mentorship has created new generations of scholars and practitioners who will carry his influence forward.

On behalf of the Nigeria Customs Service Public Relations Unit and in my personal capacity, I extend our profound gratitude for his willingness to honour our invitation and for generously sharing his time and expertise. The workshop’s success was unquestionably enhanced by his involvement. As he embarks upon retirement, I wish him robust health, abundant fulfilment, and continued relevance in national and global intellectual conversations.

May his retirement be a season of reflection, continued contribution, and joyous company with family and friends. The lights of classrooms and conference halls may dim for him in one sense, but his ideas, his mentorship, and his example will continue to illuminate minds and institutions for many years to come. 

Thank you, Professor Abdalla Uba Adamu, for your scholarship, your service, and your steadfast love for knowledge and community.

Abdullahi Aliyu Maiwada, PhD, mnipr, mniia, is the Deputy Comptroller of Customs and the National Public Relations Officer of the Nigeria Customs Service. He can be reached via abdullmaiwda@gmail.com.

By Abdulhamid Abdullahi Aliyu

As Nigeria edges closer to the peak of the 2026 rainy season, a familiar but troubling question resurfaces: will the country once again be caught between early warnings and late responses? With fresh projections indicating widespread vulnerability in thousands of communities nationwide, the stakes have never been higher. The challenge is no longer about the absence of forecasts, but about the nation’s readiness to translate those warnings into timely, coordinated action. In this unfolding reality, the role of the National Emergency Management Agency (NEMA) becomes not just important, but central to determining whether preparedness will finally take precedence over panic.

The 2026 Annual Flood Outlook has once again sounded a stark warning. Over 30,000 communities are at risk nationwide, with 14,118 classified as high-risk across 33 states and the Federal Capital Territory. A further 15,597 fall within moderate-risk zones, while 923 communities are considered low risk. These are not just statistics; they represent homes, livelihoods, and entire local economies that could be disrupted within days if proactive measures are not taken.

Flooding in Nigeria has evolved into a complex and recurring crisis, driven by a combination of climate variability and human factors. Increased rainfall intensity, rising water levels in major rivers, and the impact of climate change continue to heighten vulnerability. At the same time, rapid urbanisation, poor drainage systems, encroachment on waterways, and indiscriminate waste disposal worsen the situation. The result is a dangerous cycle where natural triggers meet human negligence, amplifying the scale of destruction.

Against this backdrop, the federal government has signalled a renewed commitment to strengthening emergency response systems. President Bola Ahmed Tinubu, represented by the Minister of Environment, Balarabe Lawal, has acknowledged existing challenges while reaffirming efforts to improve coordination among relevant ministries and agencies. The emphasis on faster, more effective response mechanisms reflects a growing recognition that disaster management must evolve alongside emerging risks.

At the centre of this evolving response is the National Emergency Management Agency (NEMA), which continues to play a pivotal role in coordinating preparedness and mitigation efforts. In recent years, the agency has shifted its focus from largely reactive interventions to a more proactive strategy anchored in early warning and early action. This approach recognises a critical reality: disasters may not always be prevented, but their impact can be significantly reduced with the right level of preparedness.

One of the most notable aspects of NEMA’s current strategy is the strengthening of early warning systems. Working closely with technical agencies such as the Nigerian Meteorological Agency (NiMet) and the Nigerian Hydrological Services Agency (NIHSA), NEMA ensures that flood forecasts are disseminated well ahead of peak rainfall periods. However, the real challenge lies not just in issuing warnings, but in ensuring that they translate into timely and effective action at the community level.

To bridge this gap, the agency has intensified its grassroots sensitisation campaigns. Across flood-prone states, communities are being educated on evacuation procedures, the dangers of ignoring flood alerts, and the importance of maintaining clear drainage systems. These engagements, often carried out in collaboration with state emergency management agencies and local authorities, are gradually fostering a culture of preparedness that has long been lacking.

Equally significant is the increasing emphasis on simulation exercises and inter-agency coordination. Recent flood response drills conducted in vulnerable areas have brought together security agencies, emergency responders, and community volunteers to rehearse real-life scenarios. These exercises are not merely symbolic; they serve as practical tests of response capacity, helping to identify gaps and improve coordination before disaster strikes.

Yet, despite these efforts, persistent challenges remain. Early warning information does not always reach remote or underserved communities. In some cases, residents underestimate the risks or delay evacuation until it is too late. There is also the issue of uneven commitment at the sub-national level, where some state governments have yet to fully prioritise local preparedness measures. These gaps highlight the need for a more integrated approach that goes beyond federal interventions to include stronger state and community ownership.

Mitigation, in the broader sense, must also address structural and environmental factors. The desilting of drainage systems, enforcement of urban planning regulations, and prevention of construction on floodplains are critical steps that require sustained political will. Long-term solutions such as afforestation, improved land management, and climate-resilient infrastructure must also be prioritised if Nigeria is to reduce its vulnerability to recurring floods.

Technology is another area with significant potential. Real-time data monitoring, predictive analytics, and digital communication platforms can enhance both preparedness and response. When effectively deployed, these tools can ensure that warnings are not only timely but actionable, reaching people in formats they understand and trust.

Ultimately, the story of flooding in Nigeria is not just about rising water levels; it is about the intersection of environment, governance, and public behaviour. While agencies like NEMA continue to strengthen institutional response, the role of citizens cannot be overlooked. Simple actions such as proper waste disposal, adherence to building regulations, and responsiveness to evacuation directives can collectively make a significant difference.

As the 2026 flood season unfolds, Nigeria stands at a critical crossroads. The warnings are clear, the risks are well documented, and the institutional frameworks led by NEMA are steadily improving. Yet, the real test lies beyond projections and policy statements; it rests on collective action. Preparedness must move from paper to practice, from government desks to vulnerable communities. If the lessons of previous floods are taken seriously and early actions are sustained, this year could mark a turning point in Nigeria’s disaster management story. But if complacency prevails, the consequences will once again be measured in avoidable losses. The choice, ultimately, is not in the hands of nature, but in the resolve of a nation determined to act before the waters rise.

Abdulhamid Abdullahi Aliyu is a journalist and syndicate writer based in Abuja.

By Ishaka Mohammed

The Arewa Business Support Fund (Arewa BSF) has announced its website accessibility ahead of the official launch of the investment initiative set for June 1, 2026.

The announcement was made through the official X handle of the Fund @ArewaBSF. Part of it reads, “We are excited to officially announce that the portal for Arewa Business Support Fund is now LIVE!”

Arewa BSF is a private-sector initiative aimed at supporting youth-led businesses in northern Nigeria, regardless of the ownersʼ origins.

THE DAILY REALITY earlier reported how Aliko Dangoteʼs son-in-law, Captain Jamil Abubakar, raised 100 million naira to support entrepreneurs in northern Nigeria.

This Paper also gathered that beneficiaries would enjoy free mentorship and consultancy in addition to interest-free business loans, which, when repaid, would be used to support more businesses. By implication, every financial contribution is a donation. At the time of filing this report, there are 12 financial contributors.

The website https://arewabusinessfund.com/ has more information for interested entrepreneurs and contributors.

By Anwar Usman

Nigerian cleric Sheikh Ahmad Gumi has dissociated himself from alleged statements and materials circulating online linking him with support for banditry in Nigeria.

This was disclosed in a press statement issued in Kaduna on Saturday, where the cleric described the reports as fake, manipulated and doctored by individuals and groups pursuing ethnic and sectional interests.

He stated that some of his media interviews, public lectures and comments on insecurity had been deliberately misrepresented by certain internet content creators seeking sensational headlines and online traffic.

The statement in part reads, “I hereby state unequivocally that any video clip, written statement, or message attributed to me, whether directly or by innuendo suggesting support for, justification of, protection of, or advocacy for banditry in Nigeria or anywhere else, does not emanate from me,” he said.

The Islamic cleric reaffirmed his loyalty to Nigeria, describing the country as a nation with unmatched potential.

Gumi urged the public, media organisations and government authorities to disregard any misleading materials being circulated in his name.

Gumi further warned that individuals or groups perpetuating the spread of falsehoods against him from the date of the statement would face legal action.

The cleric expressed hope that Nigeria would overcome its security challenges and that victims of violence across the country would find comfort in the collective resolve of Nigerians and the international community to end insecurity.

He attributed the persistence of insecurity to factors such as ignorance, poverty and widespread social injustice, while calling for lasting solutions to the crisis.

By Rabi Ummi Umar

Lately, I have found myself unlearning and relearning everything about being a woman. Having been groomed to be nice, kind, and responsive to all situations with a smile, tolerant, and to “be the bigger person”, new knowledge suggests there is more to being a woman, especially for young ones like myself.

While I am utterly grateful for the virtues of kindness learned over the course of my life, I have realised there is a thin line between character-building and the restrictive way women are often conditioned.

There is a persistent narrative, a “myth of silence”, that suggests a woman who is quiet, who tolerates everything, and who refuses to stand up for herself or others is the “good” woman. Conversely, the woman who knows her worth, identifies wrongs, and refuses to stay silent is labelled “bad” or “difficult.”

Many cultures across the globe have deemed it normal for women to be silent spectators: unproblematic, quiet, and devoid of independent values. But what does “unproblematic” actually mean in this context? Too often, it refers to a woman who remains silent in the face of injustice, one who endures whatever is thrown at her without a word of complaint.

On the flip side, a “problematic” woman is simply one who refuses to tolerate disrespect. She is the woman who sees a wrong and calls it out; the woman who speaks the truth regardless of who she might offend. We must confront the fact that this pressure to stay silent stems from societal expectations rather than religious teachings.

As a Muslim woman from Northern Nigeria, a region that prides itself on religiosity, I have seen this play out more times than fingers could count. A woman is expected to undergo so much and wear a mask of contentment just to be loved by everyone else, even if it means she stops loving herself.

If a husband is abusive, she is told to endure. And we must ask: who taught these men that abuse is acceptable? If her in-laws treat her poorly, she is expected to stay calm and patient until they “magically” change. If she shares her opinions or strives for self-improvement, she is suddenly seen as having “gone wild” or having too much knowledge.

Taking a microscopic look reveals why a plethora of women struggle to find themselves. They have spent so long pretending to blend in, trying to be “chosen,” and performing to fit a mould that they have forgotten who they actually are.

The truth is, there is beauty in simply being yourself. As long as you respect your boundaries and act within the framework of your faith and the law, it is okay to exist as a whole person. Since society demands “perfection” or silence, many women have perfected the art of pretence just to maintain the appearance of being “good.”

However, I recently watched a video where someone said, “The world doesn’t profit from women who are at peace; it profits from women who are constantly trying to be something else.” That resonated deeply with me. There is so much pressure on women to be more successful, prettier, or bolder. This pressure has turned life into a competition for visibility; women want to be seen, liked, and admired so badly that they lose their way.

Most women are no longer just living; they are performing. They are developing confidence, independence, and identity because the world rewards the show. A woman who is still searching for herself is easier to influence, sell to, and control. So, the societal noise gets louder, fueling more comparisons and more pressure.

In this scramble to be “seen,” many are quietly losing their spirituality. Again, this is not what Islam teaches. Women, like all human beings, should be allowed to live, to be included, and to breathe. Throughout Islamic history, women have actively participated in social, political, and economic life. They were never meant to be silent followers; multiple examples abound. 

A Muslim woman’s voice, when guided by faith, wisdom, and character, is not a threat to anyone. It is a strength, and when tapped in, the world could be a better place.

Rabi Ummi Umar is a corps member in Abuja. She can be reached via rabiumar058@gmail.com.

By Ibrahim Aliyu

Over the past few decades, Kannywood has grown into one of the most influential cultural industries in Northern Nigeria. Rooted in the Hausa language, Islamic values, and local traditions, it has shaped entertainment, storytelling, and public discourse across millions of homes. For many families, Kannywood was never merely cinema; it became a reflection of identity, morality, family structure, and social values.

Yet despite its cultural importance, Kannywood continues to attract criticism from various sections of society. Some believe the industry has drifted from the moral and religious principles it once claimed to uphold. Others argue that society itself has become increasingly harsh, suspicious, and contradictory in its judgments of public morality.

Perhaps the deeper issue is not merely “bad behaviour” in the industry, but the growing tension among public morality, private intentions, and shifting social perceptions.

In Islam, unnecessary physical intimacy between non-Mahram men and women is generally discouraged, and Hausa society has historically taken such boundaries seriously and with respect. However, there was also a period in Northern Nigeria when families could sit together and watch classic Kannywood comedy scenes featuring actors such as Ibro and Tsigai without automatically interpreting every interaction through a sexual lens.

Parents watched alongside their children. Grandparents watched with their grandchildren. Communities laughed together. At the time, many viewers saw those scenes primarily as comedy, storytelling, and harmless entertainment within a familiar cultural context.

This raises an important question: What changed?

Part of the answer may lie in how modern society increasingly interprets many human interactions through suspicion and moral anxiety. The rapid expansion of social media, unrestricted internet access, celebrity culture, and exposure to explicit online content have reshaped how people perceive entertainment, gender interactions, and morality itself.

As a result, public discussions about morality sometimes become less about intentions, discipline, and character, and more about appearances and public performance. In such an environment, accusations of immorality can spread quickly, even when the cultural context or the intention is more complex.

Hausa society contains longstanding cultural traditions that show how social interaction has historically been understood within context and boundaries. Practices such as “wasan kanin miji” and “wasan kaka da jika” reflect playful social interactions that coexisted with strong family values and respect for marriage institutions. These interactions were not automatically deemed immoral because society recognised the importance of trust, intention, and communal understanding.

This does not mean boundaries should disappear, nor does it suggest that moral principles are unimportant. Rather, it highlights the need for balance, sincerity, and self-awareness when discussing morality in public life.

The danger arises when society becomes more concerned with appearing morally superior than with cultivating genuine ethical discipline. Excessive suspicion, constant public outrage, and the tendency to sexualise ordinary human behaviour can deepen social tension rather than achieve genuine moral reform.

In this sense, Kannywood is more than a film industry. It has become a mirror reflecting the wider struggles within Northern society — the struggle between tradition and modernity, religious values and entertainment culture, public expectations and private realities.

The debate surrounding Kannywood is therefore not only about actors, actresses, or films. It is also about how society defines morality, how communities respond to cultural change, and whether public conversations about ethics are guided by wisdom, balance, and sincerity rather than by fear, projection, or moral performance.

As Northern Nigeria continues to evolve socially and culturally, perhaps the challenge is not to destroy cultural institutions out of anxiety, but to engage them thoughtfully, critically, and honestly — while preserving the values that truly strengthen society.

Ibrahim Aliyu wrote via khalilnuradeen@gmail.com.