Northern Nigeria

By Abdullahi Yusuf

Nigerians’ incessant stir on social media about Nigeria’s economy and the current president’s leadership style has become common business across all the platforms available to citizens. On the other hand, there is a group of netizens employed by the government to serve as a shield from the masses’ uproar about the government’s incapacity. They vehemently respond to critics directly aimed at their paymasters.

Such people exist at all levels of government, and they are taken care of by the appointed social media aides of any administration.

My state, the liberal state or centre of learning, is currently in a situation that has turned into a noisy and confusing commotion, drawing significant attention from people everywhere. According to the masses, the state is striding in the opposite direction, unlike before, when it became a beacon of development that other states looked up to. The only development people are observing is exaggerated projects on social media.

The PR Boys, as they are called on X (formerly Twitter), or Data Boys, as they are called on Facebook, are recruited to counter any narrative against the administration. They properly utilise the “Agenda Setting Theory” concept by repeatedly posting about a single project over time to create an imaginary delusion that the administration is doing better. As directed by their paymasters, they are doing quite an impressive job.

The sad reality is that people doing such jobs are mostly educated young people who are unemployed or underemployed. If you are to have an honest conversation with them, they will lament that they are doing it for what they are being paid or because of the hollow promises made by their masters. When informed people try to talk sense into them, which they usually consider an attack directed at their masters, the masters give them morale by reminding them that they also began like them and now are in higher positions in the government. They keep enslaving their minds with promises, whereas only a few of them can be uplifted.

There was a concern regarding the state of the general hospital in Rigasa regarding human resources. The hospital, which caters for the health needs of over a million residents living in the community, is not equipped with the facilities, equipment, and staff needed by any standard health facility. Instead of these gullible propagandists considering it a call to action, as it affects them directly or indirectly, they began to call the agitators unpleasant names, all in the name of impressing their paymasters. The concern was directed to the state health ministry and addressed to the Commissioner. 

The ministry’s response on their page reiterated the governor’s effort to renovate the state’s existing health facilities. The said project was part of the Immunisation Plus and Malaria Progress by Accelerating Coverage and Transforming Services (IMPACT), which the World Bank is funding (I stand to be corrected). The project was started in 2020 and is set to end in 2030. We don’t need to mention the administration that began hosting the project in the state.

Ideally, during campaigns, everybody has their preferred candidate against their opponents. Waging support for your candidate and calling on others to support them is a right that no one should be denied. But for developmental purposes, after elections, it should be the elected leaders against the masses, not in a violent or degrading manner, but in keeping the leaders on their toes and reminding them of their primary responsibilities. These propagandists are making it look like anyone criticising the government is an enemy of the ruling class.

When concerned citizens bring up facts about the government’s inaction and lack of tangible evidence to counter them, they immediately stoop to emotional blackmail. Using words like “hypocrisy” or telling the world they are proud of being political puppets just annoys or silences those calling their paymasters to order. Many of them cannot stand an evidence-based argument due to insufficient facts. They receive orders from their superiors in their various groups to counter anything they consider mischievous about their masters online. They will flood your timeline or comment section with the duplicate content they copied from their groups as directed by their leaders.

I tweeted on X, “There is one state in Nigeria where you can only find out what the governor is doing on social media. But in reality, nothing has been on the ground since the last administration. Guess the state!” The tweet was viewed by over 12 thousand people within 10 hours and engaged by hundreds. To my greatest surprise, people kept mentioning my state in the comments and quotes. This is evidence that all the Data Boys and PR guys are doing is nothing short of mere propaganda.

Ultimately, I want to call on these propagandists to know that those they criticise for calling out the government are closer to them than those in the government. And the damage you’re covering for the ruling class will affect not only those criticising the government, but you may be the first to receive the consequences. Those sending you to criticise the former administration—most of them were part of it. They wined and dined with the then-ruling class, cleaned their mouths, and now eat with the current administration while spitting on the faces of their former masters.

May we be guided.

Abdullahi Yusuf writes from Rigasa, Kaduna. He can be reached via abdoolphd@gmail.com.

By Abdullahi Abubakar Lamido, PhD 

It was after a wet Thursday Asr prayer in a quiet neighbourhood of Gombe that Mallam Isa stood up to speak. The small mosque was dimly lit, the air heavy with humidity and the scent of earth. His voice trembled slightly—not from fear, but from the weight of the message he bore.

“Brothers and sisters,” he began, “let me ask you: what would happen if today, right now, your heart stopped, and your children became orphans?”

A hush fell. Even the children at the back stopped playing. That question pierced through the hearts like an arrow.

“You pray five times a day, you give Zakah and fast Ramadan, but have you made any plan for the ones you might leave behind?” he continued.

It was not just a rhetorical question. It was a wake-up call.

The Crisis of Orphans in Our Midst

In every corner of Nigeria—especially in the north—there are orphans. They are in the streets, in distant relatives’ homes, in understaffed orphanages, and in classrooms with torn uniforms and hungry eyes. Every funeral of a husband, a father, a provider, often produces not one or two, but sometimes 10, 15 or even 20 orphans. In a society with polygamy and a high birth rate, the multiplication may be frightening.

The silent cries of orphans echo through our communities, a poignant reminder of our collective responsibility. In societies like northern Nigeria, where large families are common and the spectre of loss ever-present, the number of children left without a guiding hand is staggering. 

Losing a parent can mean losing everything: food, shelter, education, and the loving embrace of family. While various efforts exist to care for these vulnerable souls – from individual families to community and religious organisations, and a few dedicated orphanages – a critical challenge remains: the lack of sustainable, reliable funding. This is where the profound and enduring institution of Waqf emerges as a beacon of hope, offering a pathway to a robust and self-sustaining future for orphans.

What do we do with this growing population?

Islam doesn’t leave this to chance. The Prophet Muhammad (peace be upon him) said:

“I and the one who looks after an orphan will be like this in Paradise,” and he held his two fingers together. (Bukhari)

This Hadith should not be a mere quote for charity posters—it is a divine incentive for action.

The Legacy of Layth b. Sa‘d: A Model for Us

Let us take a lesson from the noble jurist and philanthropist Layth b. Sa‘d, a contemporary of the great Imam Malik. He was not only a scholar of high standing (who was often described as more grounded in fiqh than Malik -Afqah min Malik), but also a man of immense wealth. One of his investment —earning over 70,000 dinars annually (The current Naira equivalent of 70,000 Dinars, based on the pure gold content of those Dinars and today’s market price of gold, is approximately ₦51,188,742,500, ie Fifty-one billion, one hundred and eighty-eight million, seven hundred and forty-two thousand, five hundred Naira). Yet he gave away so much that he didn’t even have zakātable savings. One day, he bought a house, only to discover it had been used as a shelter for orphans. Without hesitation, he declared:

“This house is now a waqf for them. Let it remain a refuge. And I shall endow another waqf whose profits will feed and clothe them.”

Today, we admire his foresight. But more importantly, we must emulate it.

The Missing Link: Waqf as Sustainable Support

Most of our current models for orphan care, although well-meaning, are unsustainable. We rely on inconsistent donations or goodwill that may not last.

But waqf is not a charity of the moment. It is a charity of the generations.

“When a person dies, all their deeds end except three: a continuing charity (Sadaqah Jariyah), beneficial knowledge, or a righteous child who prays for them.” (Muslim)

Waqf is Sadaqah Jariyah. And every orphan fed, educated, healed, or empowered through it continues your reward in the grave.

How Do We Build a Waqf for Orphans?

1. Family-Level Waqf

Families should dedicate one house, piece of farmland, or business as a waqf for orphans. It could be residential housing, a school, or a rental property whose income supports orphan welfare.

Imagine if, in every city block, one family donated one apartment to serve as orphan housing or as an investment asset to support orphans.

2. Community-Level Waqf

Mosques, Islamic centres, and community associations should establish orphan waqf portfolios. These can include:

Schools with waqf-run canteens and hostels

Hospitals or clinics with orphan wards funded through waqf

Skills acquisition centres that train orphans for real livelihoods

3. Organisational Waqf

Existing orphanages should stop relying solely on donations. Let them build waqf farms, shops, or event halls. The Prophet (peace be upon him) said:

“The best of people are those who are most beneficial to others.” 

Let’s be beneficial in a lasting way.

You Could Be Next

One chilling truth binds us all: no one knows who will become an orphan next. We plan our lives, but we often forget how fragile life is.

A car crash, a silent heart attack, a violent raid—your child could be orphaned tomorrow. So, build the system you would want them to find.

Would you want your child to sleep under a bridge?

Would you want them to beg for school fees?

Would you want them to eat once every two days?

“None of you truly believes until he loves for his brother what he loves for himself.” (Bukhari and Muslim)

Then love orphans as you would love your child.

Every Little Bit Counts: What YOU Can Do

Contribute to a waqf share initiative. You don’t have to give millions. Start with ₦1,000. Drops make oceans.

Educate others about the orphan waqf. Deliver a Friday khutbah, launch a WhatsApp and Facebook campaign, and distribute flyers.

Talk to local Imams, community leaders, and philanthropists. Propose orphan waqf projects.

Use your wasiyyah (will) to declare a portion of your estate as waqf for orphans.

Empower your children to understand this legacy so they can continue the chain.

Let us build an ummah where no orphan is neglected, where no child grows up feeling discarded, where our waqf institutions become sanctuaries of dignity.

Let Gombe, Kano, Lagos, Borno, Zamfara, Sokoto, Osun and every Nigerian state become shining examples of Waqf-Orphan Integration. Let Nigeria offer the world a new orphan care model—rooted in Islam, powered by community, and sustained by waqf.

And let each of us rise, in our small way, to be counted among those who build for the forgotten, the voiceless, the orphaned.

For on the Day of Judgment, it might just be that orphan’s dua that grants you the mercy you seek.

“They ask you what they should spend. Say: Whatever of good you spend must be for parents and kindred and orphans…”

— Qur’an 2:215

Amir Lamido wrote from Gombe via lamidomabudi@gmail.com.

By Nura Jibo, MRICS

When John C. Maxwell wrote “The Power of Thinking Big,” it took me a few minutes to read most of it. In his book, Maxwell encourages human beings to think big and pursue their dreams.

Today, the world of science and technology has been corrupted by the global artificial intelligence (AI) euphoria orchestrated by so-called computer enthusiasts who are eager to sell something called AI in a manner that is far less, and implicitly below, the power of human imagination.

Whenever I see Americans, Japanese, Chinese, Germans, Asians, Arabs, and even my fellow Africans promoting AI beyond the banal and its quibbling superficiality, I genuinely sympathise with the world of science and technology “thinking” and what it holds for humanity.

AI, as it is, is a product of human imagination. It is always created using computer permutations and combinations of algorithmic packets and sets of calculated data encoded in computer microprocessors and central processing units. The computer system and its processes, which are subjected to the so-called futuristic determinations of events and activities, are again a product of human imagination embedded in what computer programmers prefer to call designed programs.

When I was in university, I was a poor student of computer programming because I didn’t take my computer teacher seriously. He failed to convince me about the processes, systems, and their creator. I spent my time playing with my classmates in the computer lab because I already understood that systems and processes are entirely products of human imagination. Indeed, the very day we decided to play in science by playing it to the gallery, it would automatically prevent us from asking more profound scientific questions beyond the basics. That would be the time when humanity would begin to lose its relevance and submit to the Elon Musks and Bill Gates of this cosmopolitan planet.  

In high school, my mathematics teacher, Malam Ali, taught me the fundamentals of working with a four-figure table from memory! Mallam Ali had committed the entire four-figure table to memory. He used to write the Cosines, Sines, and Tangents of 90, 180, and 45 degrees, as well as their reciprocals, even before we opened our four-figure tables. That was Mallam Ali’s stellar display of the power of human imagination at its best. As a novice in mathematics, I sincerely respect Mallam Ali to this day because I never had a mathematics teacher like him who taught me the power of original thinking using human imagination beyond artificial intelligence (AI).

There was also Malam Rabiu, a Chemistry teacher par excellence! Throughout my senior high school classes, I never saw him fail to teach us from his brain about REDOX reactions and the chemical reactions/compositions between an acid and a base, which to this day yield only salt and water! The “basicity” in my classmates and me created a bonding pair as opposed to finding a lone pair of electrons in every subatomic molecule.

Indeed, Malam Rabiu eventually left us to become the managing director of a Mentholatum Company in old Kano State, Nigeria. The last time I spoke with him was a week ago. He is there, being wasted away by Nigeria after having an excellent time as a hired teacher for the Kenyan government in the 1980s.

Indeed, it was the physics and chemistry teachings I received from my extraordinary teachers, such as Malam Rabiu, the late Malam Babale, Mudashiru Kolawole, and Mr. Isiaih, that led my friend, Ahmadu Saidu (now Lieutenant Colonel Saidu), and me to commit an organic chemistry textbook to memory. We crammed the entire textbook into our brains to the extent that we were not afraid of any organic chemistry examination that would ask questions on saponification or polymerisation processes in which small molecules (monomers) combine chemically to produce a giant chain-like molecule called a polymer. 

Science performed excellently for me! At that time, my thoughts and imagination aimed toward becoming an earth scientist who could change the entire geographical narrative of regional and global climate viewpoints forever. I never thought I would one day become a quantity surveyor – chartered, for that matter – because costing and construction estimates never seemed worthwhile to me as a course of study. 

As an aspiring global scientist of high standing, at the age of 15, I had already memorised the diameter of the Earth to be 12,756 kilometres! Therefore, I regarded courses like quantity surveying and accounting as suited for small minds that could not think big! But as history would have it, I find myself now “dining” and “sleeping” in quantities and what it takes to estimate the entire cost of buildings and infrastructure. Still, I never let my background in quantity surveying prevent me from pursuing geography as the mother of history. 

I eventually decided to blend quantity surveying with my passion for addressing climate change issues in Africa and globally. The two can be practised together with the time I have on earth. Hence, I developed the idea of establishing something that would ensure humanity remembers me even if I were to pass away. I founded an international NGO focused on climate change and registered it with the UNFCCC Secretariat in Bonn, Germany, as its climate observer organisation for 16 years now. The NGO has grown from a figment of my imagination, salvaging numerous communities by restoring their biodiversity in Nigeria, Africa, Niger Republic, Morocco, Ghana, and beyond.

I now register people from across the globe every year as UNFCCC climate change observer delegates. The UNFCCC Secretariat in Bonn, Germany, has designated me as its Designated Contact Point on climate change for 16 years now. The power of human imagination has enabled me to request and issue visas to my UNFCCC climate delegates, allowing them to attend our UNFCCC COP meetings free of charge.

Indeed, my dream project of constructing the Asayaya Regenerative City (ARC) generates interest among professionals and technocrats nowadays. The curiosity it ignites is just like a lady’s skirt, short enough to create attention but lean enough to cover the subject matter. My goal is to design a city with zero carbon emissions. The ARC will be energised by a hydrogen power plant using water electrolysis.

In the field of space science, the Wright brothers succeeded in presenting to the world the first aeroplane they manufactured and flew successfully on December 17, 1903.

Of course, the two right honourable gentlemen, Wilbur and Orville Wright, often fascinate me with their contributions to science and what I believe I can achieve with it to help humanity. Indeed, Orville and his brother would not have succeeded in flying what they called the “Wright Flyer” without the power of human imagination, which they trained their minds to develop beyond the ordinary.

They believed that any object obeying the laws of aerodynamics would automatically defy gravity and fly! That’s their rule of engagement! Thus, the entire world must always salute and doff its hat to the well-documented, extraordinary success stories of the duo, Wilbur and Orville. I see no reason why the world’s successful airline manufacturers, such as Boeing, Airbus, and Bombardier, along with their customers and clients like British Airways, Lufthansa, Delta Air, Qatar Airways, Emirates, etc., cannot establish a “Wright Brothers’ Day” in honour of Wilbur, Orville, and America! Thanks to the Qatari government and the royal family for taking the bold step to gift the American president, Donald, their royal luxury jet as a sign of respect and profound camaraderie towards America, a nation that produced extraordinary individuals like the Wright brothers!

Hence, the influence of mentorship and counselling in nurturing the power of human imagination above artificial intelligence or artificial science and technology is paramount.

The Wright brothers would not have achieved global success in aviation without reading the book by Octave Chanute, which succinctly explained almost all the technical knowledge they had in the field of aviation. Orville and Wilbur devoted ample time to studying their “Progress in Flying Machines” from 1894! The relationship between Chanute and the Wright brothers blossomed to the extent that he would often provide commentary on their technical expertise.

It is this same mentoring strategy that we witness today in the remarkable case of Barcelona’s wonder kid, Lamine Yamal. Lamine diligently followed Messi’s football doctrine at La Masia Football Academy in Barcelona. Whenever he is on the pitch, Lamine IMAGINES (emphasis mine) himself as Messi, dodging and dribbling past players with a dazzling performance that effortlessly bewilders opponents and excites spectators. Today, both Messi and Lamine could be likened to the world’s greatest footballer of all time, the legendary Pelé of Brazil.

That’s what the power of human imagination can accomplish!

At an early stage in my formative years, I was genuinely inspired by the works of the great Nigerian physicist, PN Okeke, who is regarded as the father of astronomy in Nigeria. Prof. Okeke was the brain behind unravelling the mysteries in physics by making them as simple as ABC. He helped me clearly understand the positive impact of Newton’s third law of motion in aviation and engineering. According to Newton, for every action, there is an equal and opposite reaction. This explains why aeroplanes must gather momentum and run at high speed until their engines produce a substantial force against gravity, enabling them to reach escape velocity.

For some of us who are still students of science, as soon as we witnessed the very sympathetic OceanGate Titanic submersible saga, we understood perfectly that one of Archimedes’ principles was grossly violated in that ill-fated and catastrophic implosion.

In the field of religion, two prominent Islamic scholars stood out globally in terms of Quranic recitation. Alaramma Yahuza Bauchi and Sheikh Sudais of Saudi Arabia are indeed global Islamic colossi whose oral Quranic recitations are second to none. I travelled throughout the Arab world and the Arabic-speaking countries, but I had not heard or seen the power of oratory Quranic recitation, such as the one I heard from the duo, as I had imagined. 

The way Alaramma Yahuza Bauchi recites Allah’s verses leaves most people in Arabia agog because his style of Warsh Quranic recitation far surpasses and is utterly different from Hafs, which is prevalent in the modern Islamic world. It would take Muslims who are unfamiliar with Warsh a considerable amount of time to grasp the mastery of the Quranic language and its verses as recited by Alaramma Yahuza Bauchi. With his oratory power and human imagination in understanding Islam, he convinced some of us to adopt the Sunni Islamic school of thought.

Sheikh Sudais, with his rare oratory Quranic recitation in Makkah, is today one of the living Quranic miracles; whenever he leads prayers in Masjid Al Haram, the entire Muslim world shivers in total submission to Allah Subhanahu wa Ta’ala. The very day I queued up behind Sudais during a lesser hajj, I felt fulfilled entirely by listening to his eloquent and convincing voice live and direct in Allah’s house, Ka’aba.

In the field of Christian respect for humanity and fair judgment within the Christian religion, the power of thinking beyond the margins emerged in King Najashi of the old Habasha dynasty. King Najashi was an epitome of hope, fairness, and equal treatment, ruling his dynasty in Ethiopia with genuine, not artificial, intelligence. One day, the Prophet of Islam sent his emissaries to King Najashi to seek refuge due to his profound compassion amidst religious discord in Mecca and Madina.

Nura Jibo, MRICS, wrote in from Ezdan Oasis, Al-Wakra, Qatar.

By Abdulrahman Sani  

It started like any other routine assignment. A simple task in a place that, on paper, seemed no different from the others. I was sent to a remote village in the heart of the North West, tasked with completing an enumeration in a region that was increasingly known for its volatile security situation. But what I didn’t realise then was that this seemingly innocuous assignment would lead me straight into the heart of danger.

The village, Rugar Yashi, sat on the fringes of the wilderness, far from the usual path of most travellers. The journey had been long, but I arrived early enough to begin work without delay. The protocol for entering any enumeration area was clear. 

Before stepping foot into the village, I was to call my security contact to get a briefing, obtain clearance, and receive a pass that would ensure my safety. I dialled his number repeatedly, but there was no answer. I tried once more, but the line remained dead. Frustration rose within me, but it was quickly overshadowed by the realisation that I had no choice but to proceed.

I wasn’t new to the idea of security checks. Over time, I had come to view the process as a mere formality, a minor inconvenience in the grand scheme of things. Security clearance was just another uncomfortable routine, a small hurdle before getting to the heart of the work. The reality of how precarious the situation honestly was hadn’t fully sunk in. In my mind, it was just another remote village, no different from the countless others I had visited. Little did I know, I was about to step into the lion’s den.

The Village on the Edge of a Whisper

Rugar Yashi wasn’t on any tourist map. You wouldn’t stumble upon it unless you were sent there or running from something.

The place looked serene, almost cinematic. It was tucked neatly between rustling trees and the distant hum of wilderness. I walked in alone, unseen by the world, accompanied only by a curious blend of optimism and unawareness.

I didn’t meet him in the village.

I met him at a farm by accident.

He was tending to something near a stand of goruba trees. I greeted him and mentioned I needed a cutlass to slice through one of the fruits. Without hesitation, he handed me his.

It was only after I introduced myself, explaining why I had come and what I was doing, that he nodded and said simply,

“I’ll guide you.”

That was it.

No suspicion. No resistance. Just a quiet offer that, in hindsight, held far more weight than I realised.

And so we began.

He led. I followed.

At first, he was nothing more than a helpful local. His voice was calm, measured. He spoke sparingly, and when he did, it was often with a faint, unreadable smile. The villagers treated him with a mixture of casual reverence and respect. Nothing overt. Just the kind of nods, glances, and silences that said more than words ever could.

Of Questions and Rifles

As we walked through Rugar Yashi, I quickly noticed something odd. The men around us were armed. Their rifles glinted in the sun as they moved with deliberate ease. Their eyes darted around, scanning the horizon as if waiting for something—anything—out of the ordinary. Some of them offered brief nods of acknowledgement to my guide, a quiet understanding passing between them that I couldn’t quite place.

At first, I dismissed it. I assumed they were simply vigilantes, locals tasked with protecting their community. The village seemed peaceful. The people were humble. And my task was simple. What could go wrong?

We continued through the village, and I conducted my enumeration with the usual questions—family members, occupations, and living conditions. He knew exactly where to take me. At one point, I inquired about his family, which was part of the enumeration form. He smiled and said that his brother, Aliyu, was studying at ABU Zaria. I nodded and moved on.

It sounded plausible enough.

After the work was done, he walked me to the edge of the village where a group of armed men stood, exchanging hushed words and scanning the trees. As we passed, they gave us more than a passing glance. He shook my hand, gave me his contact information, and said casually,

“Call me next time before you come. It’s safer that way.”

I smiled, nodded, and walked away. The road back to the main track was quiet. Just a few goats, wind in the trees, and my own footsteps.

The Call

Then my phone rang.

It was the security contact I had been trying to reach all morning. His voice came through tense and unfiltered.

“Where are you?”

“Done. Just leaving Rugar Yashi.”

There was a pause, and then his voice dropped.

“Who did you work with?”

I gave a brief description. His voice turned sharp.

“That man you were with, Labbo Jauro? He’s one of the most notorious bandit leaders in the region. His brother isn’t at Zaria. He was killed months ago. Deep in the forests of Niger.”

Silence.

The kind that makes your spine go cold.

I had shared a blade with him and walked through the village under his protection. Sat beside him in quiet moments. All while unknowingly under the watchful eyes of armed men who could have changed the course of my story in an instant.

The glances. The nods. The stillness in the air. It all made sense now.

But at the time, I thought I was just doing my job.

Reflection on the Edge

Looking back, I wonder whether he knew what I didn’t. Whether he had already decided for me before I’d even finished cutting that goruba fruit. Or whether, by some strange twist of fate, I had walked straight into danger and was spared not by wisdom or caution, but by simple, Divine grace.

That day in Rugar, Yashi changed how I saw the work. It blurred the line between routine and risk. It reminded me that, sometimes, the man offering help in the fields may be more than just a friendly farmer.

Sometimes, he’s the one everyone else fears.

And sometimes, he’s the reason you make it back home alive.

Postscript: This story is based on a true account. The subject’s name has been omitted, and the narrative is told in the first person by the author. Specific details have been altered or excluded to protect privacy and ensure safety.

Abdulrahman Sani can be contacted via Twitter @philosopeace.

By Muhsin Ibrahim

Talk about Kannywood and, often, some people who are scarcely literate or have little knowledge of film will dismiss the entire industry as a sanctuary for good-for-nothing folks. But that is not always true.

I first met the late Malam Umar Maikudi (also known as Cashman) at the 2019 Kano Indigenous Languages of Africa Film Market and Festival (KILAF) conference. We connected immediately, discussed various issues, and ultimately exchanged phone numbers.

Although Malam was old enough to be my father, we maintained a relatively cordial relationship. He would send me some of his writings, and I would send him mine in return. We also met a few more times during subsequent editions of the KILAF conference. I am sure Alhaji Abdulkarim, the CEO of Moving Image and the organiser of KILAF, will dearly miss Cashman.

He was among the few brilliant individuals blessed with the talent to blend theory and practice seamlessly, and he excelled in both. 

Malam was a lecturer at Nuhu Bamalli Polytechnic, Zaria, and President of the Motion Picture Practitioners Association of Nigeria (MOPPAN). 

Malam was a bridge between Kannywood and Nollywood, as he featured in films from both industries. Many Kannywood viewers may not be very familiar with him, though.

Cashman only recently started featuring in more mainstream Kannywood productions, such as Gidan Badamasi and Labarina. As a lawyer in the latter (Labarina), who is expected to code-switch and code-mix, you can tell this actor is definitely educated. He was.

His death is a significant loss to his family, of course, and to the Nigerian entertainment industry. May Allah forgive his shortcomings and grant his loved ones the fortitude to bear the loss, amin.

Muhsin Ibrahim, PhD, is an academic and writes about Nigerian films. He can be contacted via muhsin2008@gmail.com.

By Abdulhamid Abdullahi Aliyu 

To many Nigerians, the security allocations in national budgets often appear inflated. Year after year, billions are allocated to the military, defence procurement, intelligence operations, and internal security initiatives.

Yet, the level of insecurity across the country continues to raise eyebrows. The common question remains: “Where is all this money going?” It is a valid concern.

However, beyond the budget lines and official pronouncements lies a more complex reality—one that is often overlooked by the average citizen. The actual cost of warfare and intelligence operations is not just steep—it is staggering.

Take air operations as an example. Military insiders have long noted that flying an Alpha Jet for a single mission can gulp up to a million naira in aviation fuel alone.

This figure excludes routine maintenance, spare parts, logistics, or crew allowances. Multiply these flights across days and theatres of operation, and it becomes easier to understand why security efforts are financially demanding.

On the ground, the story is similar. Armoured vehicles, patrol vans, and tanks require constant fuelling, often idling for hours during missions. Soldiers deployed to remote areas require food, clothing, and equipment.

Medical support must be on standby, and when fatalities occur, families of the fallen deserve compensation. These are not occasional expenses—they are daily operational necessities.

Yet, beyond the financial weight of military engagement lies an even more fragile dimension: intelligence gathering. In parts of the country, particularly the North East, North Central, and North West, attacks by insurgents and bandits continue with frightening regularity.

People often ask: Why aren’t these attacks being preempted? Where is the intelligence? These questions are justified. Comparisons are frequently drawn to agencies like the FBI or Israel’s Mossad, known for preemptive actions.

But intelligence is no miracle tool. It relies on actionable information—gathered, processed, and relayed with accuracy. In many of Nigeria’s conflict zones, such information is scarce.

Locals often fear reprisals and refuse to share what they know. Rural and forested areas remain difficult to monitor due to the absence of surveillance infrastructure.

Moreover, intelligence work is not the sole burden of the military. It requires seamless coordination among the police, DSS, NSCDC, and even vigilante groups. Where this collaboration falters, intelligence fails.

That is not to absolve our agencies of their failings. Reports of negligence, delayed responses, and poor communication abound. However, these shortcomings, while real, are not insurmountable.

Nigeria urgently needs to rethink its approach to intelligence. There must be fresh investment in surveillance tools, inter-agency communication systems, and the training of personnel in modern techniques.

Citizens, too, must become active partners by volunteering timely and truthful information. This war cannot be won solely by the military. It requires collaboration, from the government to the grassroots.

Technology, including drone surveillance and satellite imagery, must be embraced. But more than anything else, there must be political will to treat intelligence not as a side note, but as the beating heart of our national security strategy.

Balanced expectations are also important. While it is tempting to measure Nigeria’s intelligence systems against those of global powers, such comparisons can be misleading.

Nations like the US and Israel have built theirs over decades with enormous financial commitment. Nigeria, by contrast, is still building its base. Still, quiet victories exist—many of them deliberately kept from the public domain for strategic reasons.

Terror plots have been foiled, camps dismantled, and lives saved through intelligence-led operations. These successes rarely make headlines. What are the failures, the losses, and the anguish they leave behind?

That is why we must keep asking questions—but with an understanding of the context. Accountability, yes. But also support, reform, and renewed trust. National security is not a spectator sport. It is a shared duty.

And if Nigeria is to triumph over its many threats, it must first accept that intelligence, not just guns, is its most potent weapon.

Abdulhamid Abdullahi Aliyu writes from the Centre for Crisis Communication (CCC) in Abuja.

By Uzair Adam

The National Information Technology Development Agency (NITDA) has commissioned a National Cybersecurity Centre at Bayero University, Kano (BUK), in a move to strengthen Nigeria’s cybersecurity capacity and digital resilience.

The commissioning ceremony, which took place on Tuesday, at the university’s New Campus, was performed on behalf of NITDA’s Director-General, Kashifu Inuwa Abdullahi, CCIE, by Dr. Jide Ajayi, Director of Zonal Coordination at the agency.

Speaking at the event, Dr. Ajayi described the centre as a strategic national asset that goes beyond infrastructure.

“It is the activation of a knowledge-driven platform designed to equip our nation with the tools, talent, and infrastructure required to safeguard our digital space,” he said.

He added that the project aligns with President Bola Ahmed Tinubu’s Renewed Hope Agenda and the Strategic Blueprint of the Honourable Minister of Communications, Innovation and Digital Economy, Dr. Bosun Tijani.

The newly commissioned facility is expected to support cybersecurity education, research, capacity building, and innovation.

Dr. Ajayi noted that cybersecurity has become an indispensable pillar for building trust in the digital economy, especially in an era of increasing cyber threats and vulnerabilities.

He announced that NITDA, in collaboration with the Office of the National Security Adviser (ONSA), will co-host the first National Cybersecurity Conference from July 9 to 10, 2025, in Abuja.

The event will bring together global experts, policymakers, and innovators to chart the future of AI-powered cybersecurity in Nigeria.

In his vote of thanks, the Vice-Chancellor of Bayero University, Professor Sagir Adamu Abbas, FMAN, expressed deep appreciation to NITDA and the Ministry of Communications for their commitment to technological advancement and education.

“This centre is a symbol of foresight and commitment. It will significantly improve the quality of teaching, research, and practical training in cybersecurity at our university,” he said.

Professor Abbas added that BUK already runs undergraduate and postgraduate programmes in cybersecurity and is prepared to launch a PhD programme soon, noting that the centre will enhance the university’s role as a national hub for cybersecurity excellence.

He also reaffirmed BUK’s readiness to collaborate with NITDA and the ministry in training, research, and policy development, stressing the university’s strategic position in Nigeria’s digital transformation journey.

The establishment of the National Cybersecurity Centre at BUK marks a major step in fortifying Nigeria’s digital ecosystem and promoting inclusive, region-based digital empowerment.

By Hadiza Abdulkadir

In a touching act of compassion, Governor Abba Kabir Yusuf of Kano State has adopted Hauwa Yusuf (popularly known as Ummi), a 31-year-old woman battling a rare and debilitating illness known as muscular dystrophy.

Ummi, a law graduate of Bayero University Kano (BUK), has been living with the incurable condition for 18 years. Despite her severe physical limitations and financial hardship, she defied the odds to complete her university education. Today, she can barely walk without support.

Social media personality and academic, Dr. Muhsin Ibrahim, who has followed Ummi’s story for two years, revealed that she had previously received some assistance from Air Peace CEO, Allen Onyema, who sponsored a short medical trip to India. However, her condition remained unmanaged until a turning point came on the night of May 18, 2025.

In a desperate bid for help, Ummi reached out to Governor Abba Kabir Yusuf via text message. The Governor responded promptly and compassionately. According to Dr. Ibrahim, Governor Abba promised to take full responsibility for her well-being, saying he would do “everything a father would do for a daughter.”

In a symbolic gesture of solidarity, the Governor connected Ummi with his own daughter, also a law student, fostering a personal friendship to provide emotional support. Additionally, he directed that Ummi’s family be provided with adequate food supplies and pledged to make her upcoming Sallah celebration “memorable.”

In a further show of generosity, the Governor ordered that Amina, a lady who has spent years caring for Ummi, be placed on the Government House’s casual staff payroll with immediate effect.

The Governor’s actions have drawn widespread praise, with many Nigerians taking to social media to commend his empathy and swift intervention.

“May Allah make it easy for Ummi and reward Governor Abba Kabir Yusuf handsomely,” Dr. Ibrahim concluded in his heartfelt tribute.

By Prof. Abdussamad Umar Jibia

Sometime in 2023, after the APC presidential primaries, I wrote to advise the flag-bearer of APC, Alhaji Bola Ahmad Tinubu, on the need to appoint a Muslim as his running mate. The reason I gave is still valid. Northern Christians (read opportunists) are a tiny minority compared to their Muslim counterparts. 

Additionally, northern Nigerian Christians are known to unleash violence against Muslims in the few areas where they form a majority. Any presidential ticket with a Northern Christian was thus dead on arrival.

Taking Nigeria as a whole, Christians are fewer than Muslims. A Muslim-Muslim ticket is thus a winning ticket. A Christian-Christian ticket will always lose. If it could win, Nigerian Christians would never allow us access to even the most insignificant positions in Government. 

But even as we were talking about Islam and Christianity, we ignored a statement credited to former President Olusegun Obasanjo that to the Yoruba man, Yoruba culture is more important than religion. We also ignored notes from other Muslims that Tinubu was married to a pastor who had an excessive influence on him. Whereas, going by the teaching of Islam, Bola Ahmed, a Muslim male, did nothing wrong by marrying a Christian woman, the undue influence of his wife had not been established. Hence, we ignored those notes.

Now, with a Muslim as the head and another Muslim as his deputy, what are the expectations? 

Since democracy is a game of numbers in which the majority have the way, it is highly unexpected that a minority will populate a government that came to power with the votes of the majority. That is what President Tinubu has done. 

Tinubu, a Muslim who came to power with the votes of the Muslim majority, travelled to the Vatican “with a bragging right of 62% Christian appointees”. This figure was shamelessly released by the Presidency, according to the Thisdaynewspaper. 

The presidential entourage itself is Christian. There is no single Muslim name in it except the President himself. If I may ask, is the president still a Muslim? Is he practising double religion? 

Islam doesn’t allow a person to practice two religions. You are either a Muslim or something else.  Is President Tinubu going there to worship? Of course, the Vatican is a Catholic city with no single Muslim. Why can’t he send the president of the senate, if at all, Nigeria has to honour the “Pope’s invitation”?

But appointment to public offices is only secondary. What is fundamental is the right of every Nigerian Muslim to practice their religion without let or hindrance and without another religion being imposed on them. A Muslim-Muslim presidency is useless if it cannot remove, or at worst attempt to remove, the aspects of Christianity imposed on non-Christian Nigerians in our national life. 

Only a few weeks ago, the Christian Association of Nigeria (CAN) protested the closure of schools by some Northern states during Ramadan, claiming an attempt to “Islamize” the country. Instead of the Tinubu/Shettima government seizing the opportunity to conduct a total review of the influence of the colonial Christian religion in our national life, this government, like some cowards, succumbed to CAN’s position and asked the Federal Ministry of Education to “discuss” with the Muslim states that closed schools. 

A simple review of our working and work-free days would reveal that we are being forced to observe Christian holy days of Saturdays and Sundays as weekends, a total of 104 days per year. Again, our schools close twice a year for Christmas and Easter Christian celebrations. Yet, the Muslim-Muslim Government is not even looking in that direction. Is it timidity or deception? Either way, the disappointment is stinking.

Out of laughable ignorance, Nigerian Christians consider Israel a Christian country and Israelis as their brothers. Yes, the same Jews who proudly claim the murder of Jesus and consider his mother a whore. This ignorance is what led Pastor Adeboye to pray for Israel against the occupied Palestine. At the point the entire freedom-fighting nations like our own South Africa were filing a petition at the International Criminal Court, we saw the President’s wife receiving the Israeli ambassador at the state house.

Assuming the land and blood of Gazans were lawful for Israel, which is what Mrs. Tinubu seems to believe, what of the valid claim that Israel has a hand in the failure of our internal security by giving military training to Christian militia in the North Central? Why can’t President Tinubu launch an honest investigation into it? 

Mr. President, have we not made the wrong choice? 

On a final note, I still believe that it could have been worse if Tinubu had chosen a Northern Christian as his running mate. Of course, he would have lost the presidential election. 

Professor Abdussamad Umar Jibia wrote via aujibia@gmail.com.

By Abbas Datti

I am worried by the increasing broadcast of music videos featuring women in revealing, indecent dressing by the popular Arewa24 television station. In sum, it has reached a tipping point where women featured in music videos are sometimes half-naked, in a provocative, obscene dressing. 

Considering its audience, Arewa24, whose programming is widely accessible to viewers of all ages, must be subjected to public scrutiny for continuously airing content that contradicts the Hausa culture and traditional values of our society.

Many of these music videos not only portray women in revealing clothing but also promote gestures and themes that are inappropriate for family viewing. The consistent exposure to such content, especially during prime time when children and young adults are most likely to be watching, raises serious questions about Arewa TV’s commitment to ethical broadcasting and social responsibility. Most of those video songs are being shown during prime time.

Our society, rich in religious moral character and cultural pride, has always upheld values that protect the dignity and modesty of individuals, particularly women. The portrayal of women in such a demeaning and objectifying manner is not only an affront to Hausa Fulani’s traditions but also sends the wrong message to younger generations.

We call on the National Broadcasting Commission (NBC) and other censorship regulatory bodies to urgently investigate some content being aired by the Arewa TV station. Strict measures should be taken to ensure that all media platforms operate within the boundaries of decency, respect, and cultural sensitivity. 

Furthermore, there is a pressing need for media houses to adopt self-regulation policies and prioritise programming that promotes positive values and Hausa cultural identity. Our religion and cultural heritage must not be compromised in the name of entertainment.

The time to act is now. Authorities must rise to the occasion and safeguard the moral fabric of the Hausa people from further extinction.

Abbas Datti writes from Kano via abbasdatti448@gmail.com.