Northern Nigeria

By Muhammad Abubakar

Yellow Danbokkolo, the notorious bandit kingpin long feared across eastern Sokoto and parts of Zamfara State, has died from injuries sustained during a fierce confrontation with Nigerian security forces last week.

His death was confirmed by Abdulaziz Abdulaziz, Senior Special Assistant to President Bola Ahmed Tinubu on Print Media, via a post on his verified social media account. According to Abdulaziz, Danbokkolo succumbed to his wounds on Sunday.

Danbokkolo, widely considered even more dangerous than the infamous Bello Turji, was linked to numerous deadly attacks in the region. He was the mastermind of the gruesome December 2021 arson attack in Shinkafi, Zamfara State, where dozens of travellers were burned alive.

Security sources say the bandit leader’s reign of terror was sustained by a chronic addiction to pentazocine, a powerful opioid, which he reportedly abused in heavy doses.

Residents of the affected communities have expressed relief at the news, hoping it marks a turning point in the fight against rural banditry in Nigeria’s northwest.

By Usman Abdullahi Koli, ANIPR

It often begins in silence, the kind of silence that follows suffering, that surrounds forgotten people and places. Then, one day, someone listens. Someone hears the unheard cries and decides to act. Not for praise. Not for politics. Just for people. That is how the Wunti Al-Khair Foundation was born out of quiet empathy and bold conviction.

Founded by the respected and remarkably selfless Dr. Bala Maijama’a Wunti, this foundation has grown into a strong pillar of light for those trapped in the shadows of neglect. It doesn’t announce itself with noise, but rather with impact. It doesn’t parade power, but wields compassion with quiet strength. In every village it touches, in every child it lifts, the foundation tells a story of care that is both personal and profound.

At the heart of Wunti Al-Khair is a simple but powerful philosophy: people matter. Whether it’s a sick mother, a child without a school, a youth without skills, or a traditional gasping for breath—everyone counts. The foundation has built its work on four timeless pillars: health, education, skills, culture, and community services. These aren’t just categories; they are the lifeblood of any thriving society. And Wunti Al-Khair doesn’t just serve these areas; instead, it brings them to life.

In healthcare, the foundation reaches places others overlook. It breathes life into under-equipped rural clinics, supports emergency services, organises medical outreaches, and ensures that the poorest families are not left behind. Where once fear and despair prevailed, now there is relief—and a renewed will to live. For many, a hospital bill is the difference between hope and helplessness. But through Wunti Al-Khair, that burden is lifted with dignity.

In education, the foundation does more than hand out books, renovate classrooms, or award scholarships. It opens the doors of destiny. Imagine a young girl from a forgotten hamlet stepping into school for the first time, her eyes wide with dreams, her hands clutching a schoolbag gifted by strangers who saw her worth. That’s the kind of miracle Wunti Al-Khair delivers—not one-time donations, but long-term transformation.

Skills development follows naturally. Because education alone can inspire, but skills empower. The foundation trains women, nurtures local entrepreneurs, supports artisans, and helps young people turn their talents into trades. It doesn’t just teach people to fish; it gives them a pond, a rod, and the confidence to cast their lines.

Then there is the culture: the soul of a people. Now, as globalisation tries to wash away local identity, Wunti Al-Khair holds firm. It celebrates heritage, promotes traditional art, supports festivals, and reminds communities that their past is not a relic but a treasure. By honouring culture, it strengthens pride, and through pride, it nurtures progress.

Governments often fall short in fulfilling their responsibility to provide basic amenities for the populace. The Wunti Al-Khair Foundation has stepped in to fill the gap with endless commitment. The foundation restores hope in underserved communities by implementing impactful, grassroots initiatives. Among its most notable contributions are the drilling of solar-powered boreholes in rural areas, ensuring access to clean and sustainable water sources. It also extends compassion to the less privileged and vulnerable by providing permanent and temporary shelter solutions.

But a foundation, no matter how noble, is only as strong as the man behind it. And in Dr. Bala Wunti, we see not a benefactor from above, but a father beside us. His generosity is quiet, his heart open, and his actions resolute. Those who know him describe a man who listens before speaking, gives without being asked, and navigates life with humility and purpose. His leadership is not defined by status, but by service.

Dr. Bala’s life is a lesson. From humble beginnings to impactful influence, he has never lost sight of the human face of hardship. He gives not because he has to, but because he cannot not give. For him, lifting one person is worth more than a thousand compliments. He believes that the true measure of wealth is not in what you own, but in the number of lives you’ve made better.

Wunti Al-Khair Foundation is not just an organisation; it’s a movement of mercy. It is a reminder that in a world often clouded by selfishness, there are still hearts that beat solely for others. You won’t always see its name in headlines, but you’ll find it in the eyes of a healthy mother, in the smile of a child clutching a scholarship letter, in the hands of a youth finding his worth and becoming independent, and in the praises of others whose lives have been touched.

This is a revolution led by kindness. One community at a time. One human being at a time.

Usman Abdullahi Koli wrote via mernoukoli@gmail.com.

By Lawan Bukar Maigana

Frankly, as 2027 draws closer, whispers are growing louder; some are plotting, some are speculating, and others are simply wishful thinkers. They say President Tinubu might drop Vice President Kashim Shettima from the ticket to boost electoral chances. But if we are being honest, not sentimental, dropping Shettima would be one of the biggest political mistakes of this era.

Let’s be clear: Shettima wasn’t brought in to win photo ops. He was not chosen to shout. He was chosen because he represents strategy, loyalty, and capacity.

During the 2023 storm, when many were still calculating risks, Shettima stood firm by Tinubu, took all the heat, and became the stabilising voice in the North. He brought Borno home. He calmed the waves of religious tension. He didn’t just represent Northern Nigeria, he defended it.

People love to talk numbers, but politics isn’t always about arithmetic. It is about perception, loyalty, and structure. Yes, the ticket lost five out of six states in the North-East, but let us not be blind to the facts: the region was deeply divided, and only a few could have held it together the way Shettima did with calm, intellect, and dignity.

Some say he is quiet now. That he doesn’t shout like others. But since when did noise become the metric for leadership? The man is focused. In meetings, in negotiations, and in execution, Shettima is playing chess while others are busy playing checkers. He understands the principles of statecraft, loyalty, and sacrifice. And President Tinubu knows this more than anyone else.

Let us also not forget: those pushing to remove Shettima are not doing it for Nigeria’s sake. They want access. They want control. They want to plant division between two men who have stood the test of storms. But Tinubu is no stranger to betrayal and loyalty. He knows that in the trenches of 2023, Shettima was not just a running mate; he was a co-strategist, a co-sufferer, and a co-winner.

And please, let us not pretend that swapping Shettima will win the North. In politics, you don’t throw away the one who stood by you during war, just to flirt with the illusion of peace. The North respects loyalty. The North watches consistently. And dropping Shettima will be read not as a strategy, but as desperation.

Look at Shettima’s journey: former banker, former governor who rebuilt Borno in the middle of terror, a man of books and action. He didn’t become Vice President by luck. He earned it. And he’s still earning it every single day without trying to outshine his principal.

President Tinubu knows the value of this. He knows that the Renewed Hope Agenda is not a solo script; it was co-authored with Shettima. Replacing him would mean rewriting the entire playbook at halftime. That is not just risky; it is reckless.

Let us not fall for planted headlines and deliberate silence from those who are trying to test the waters. If anything, Shettima remains Tinubu’s best bet for 2027, not just for the votes, but for the trust, balance, and competence he brings.

You don’t gamble with loyalty. Not when the stakes are this high. Not when your legacy is on the line. Tinubu knows. And that is why he won’t blink.

Lawan Bukar Maigana writes from Yobe State and can be reached via email: Lawanbukarmaigana@gmail.com.

By Muhammad Sulaiman Abdullahi

The Muslim Forum of Ahmadu Bello University (ABU), Zaria, has condemned the brutal lynching of 31 Muslim passengers in Mangu Local Government Area of Plateau State, describing the attack as a “horrific act of savagery and barbarism.”

According to the Forum’s statement, signed by its Secretary-General, Dr. Munir Sani Ari, the victims—travelling in an 18-seater bus marked “ABU-Zaria”—were ambushed on Friday, June 20, 2025, while seeking directions in Mangu. Twelve passengers were reportedly killed and burned on the spot, while 18 others sustained serious injuries and are currently receiving medical care following military intervention.

Among the deceased was a staff member of ABU’s Department of Physics, who was reportedly transporting women and children to a wedding. The Forum emphasised that this was not an isolated incident but part of a “disturbing pattern of impunity-driven violence” against Muslims in Plateau State.

Criticising the response by Mangu LGA Chairman, Mr. Emmanuel Bala, who attributed the massacre to a “case of mistaken identity”, the Forum labelled the remark as “futile and insulting,” citing social media posts glorifying the attack as evidence of premeditated hate.

The Forum issued a set of urgent demands, including a full and independent investigation, public prosecution of those responsible, prompt compensation for victims, and immediate government intervention to prevent future attacks. It also called on the Kaduna State Government to support the victims’ families and cover medical expenses.

The Forum warned that continuing to fail to act decisively would only deepen national tensions, urging authorities to pursue justice beyond “mere rhetoric.”

By Hadiza Abdulkadir

A Kano State High Court has handed down a combined sentence of 120 years to six members of a notorious child abduction and trafficking syndicate found guilty of abducting and selling children under the age of 10.

The convicts, who operated between Kano and Onitsha, Anambra State, were charged with multiple counts of child abduction, trafficking, and conspiracy. According to court records, the group abducted several young children from various parts of Kano and trafficked them across state lines to Onitsha, where the children were sold.

Justice Zuwaira Yusuf, who presided over the case, found all six guilty as charged and sentenced them to various prison terms without the option of a fine.

Justice Yusuf described the crimes as “heinous and inhuman,” noting that the syndicate’s actions had caused “unimaginable trauma to innocent families.”

She sentenced Mercy Paul to 55 years imprisonment, Ebere Ogbono to 41 years, Emmanuel Igwe to 9 years, Loius Duru to 6 years, Monica Oracha to 5 years, and Chinelo Ifedigwe to 9.

The verdict follows years of investigation and cooperation between security agencies in Kano and Anambra. Parents of the abducted children expressed relief at the ruling, calling it a step toward justice.

Authorities say efforts are ongoing to rescue the remaining missing children and dismantle the broader trafficking network.

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 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.

By Muhammad Umar Shehu 

I read with deep shock and sorrow about the gruesome murder of innocent travellers from Basawa in Zaria LGA of Kaduna State. It is heartbreaking and disturbing. 

What is happening to our society? When did we become so heartless that taking a human life no longer moves us? When did we start watching these tragedies unfold without reacting, without speaking, without demanding justice? This is not normal. We are clearly losing our sense of humanity and conscience.

The killing of these travellers is wicked, and it must be condemned in the strongest terms. No matter the excuse, mob action is mob action. Whether it happens in Plateau, Uromi, Kaduna, or anywhere else, it is lawlessness. It is cruel. And it has no place in any society that wants to grow, that wants peace, that wants justice. The moment we begin to justify the unjustifiable, we open the door to more bloodshed and deeper division.

The Federal Government, Plateau and Kaduna State Governments, security agencies, traditional rulers, religious leaders, and all other concerned stakeholders must rise to the occasion. This crime must not go unpunished. It is not enough to issue statements. Action must follow. Those behind this evil must be arrested, investigated properly, and brought to justice. That is the only way this act can serve as a warning to others. We cannot continue to act as if all is well when innocent lives are being wasted with no consequences.

It is painful to admit, but we have become a society where people record killings with their phones instead of stepping in to stop the madness. Where is our sense of community? Where is our compassion? The silence and indifference from many quarters are just as dangerous as the violence itself. We must speak up, we must act, and we must demand better from those who claim to lead and protect us.

The media, civil society, and the public must not let this incident be buried under the weight of the next trending story. These lives mattered, and these families deserve answers. We must keep the pressure on until justice is served. A society that fails to protect the innocent will one day be a danger to everyone, including those who look away.

May the Almighty Allah forgive the victims, grant them eternal peace, and give their families the strength to bear this painful loss. And may we, as a people, wake up before it is too late.

Muhammad Umar Shehu is a writer and social commentator from Gombe and can be reached via umarmuhammadshehu2@gmail.com.