Connect with us

Opinion

Abduljabar’s Shiite Agenda And Blasphemy

Published

on

 

 

 

Ibrahim Ado-Kurawa

Abduljabar Nasiru Kabara has confirmed that he is a Shiite. But there is need to examine the trajectory of Shiism in Nigeria and their strategies since they first manifested as internationalist propagandists.

Sunni Islam is predominant in Nigeria since the arrival of Islam in the Sudan. Shehu Usman Danfodio and his successors reinforced this position. In 1979 Ayatullah Khomenei led the Shiite Revolution in Iran, which he called Islamic Revolution. He gained the sympathy of many Muslims across the world because of American antagonism towards his Shiite State.

 

In Nigeria many students sympathized with the Iranian cause. One of such students was Ibrahim Yakubu (aka ElZakzaki). He recruited many followers in the university not in the name of Shiism because at that time he did not profess to be Shiite.

He was more inclined to Muslim Brothers (Ikhwan of Egypt and Syria) and he used their books for preaching and propagation of his ideas. Even Khomenei at that time did not insist all Muslims should become Shiites. In fact the Iranians even pledged to edit and translate the literature of the Sokoto leaders. This was in the formative stage. It was a deliberate action that enticed innocent people who thought Khomenei was genuine. I visited Iran in 1983 and since then I realized that their aim was not Islam but Shiite propagation and recruitment for Iranian imperialist expansionism.

All the rhetoric against the USA is only a deceitful deviance. After all Iran is now a major financier of terrorism and other high stake crimes such as drug dealings and laundering of counterfeit currency. These are not Islamic actions.

Breaking:Kano Government bans Islamic Cleric, Abduljabbar Nasiru Kabara from sermon, closes his mosque over inciting comments.
Many student activists visited Iran but ElZakzaki became the focal person. Abdulkarim Kaura Namoda met Khomenei who promised and directed that Nigerian version of Hizbollah terrorist organization should be founded under his command.

This did not materialize because of his rivalry with ElZakzaki. Gradually ElZakzaki transmuted and became a full Shiite. The Islamist political activists deserted him and his Shiism became public knowledge. Others who went to Iran to study returned as Shiites some were trained as theologians while others in the natural sciences.

 

Shiites were recruited from the rural areas and from the urban vulnerable. They established their cells in many states of Northern Nigeria. The Shiite Republic of Iran and its clients supported Shiite groups across the country. They established schools in many parts of Northern Nigeria. They commenced the recruitment drive.

 

The first targets were Islamists in educational institutions where they recruited as much as they could. The next targets were followers of Sufi brotherhoods (Darikas).

The reason for targeting them was political as most of them were against Saudi religious propaganda. This was the soft point of people like Abduljabar and some of them were eventually converted.

Meanwhile Ibrahim ElZakzaki became the de-facto leader of Shiites in Nigeria even though some who were trained in Iran resisted because of his intellectual deficiency. They even claimed that they are apolitical and that they have nothing to do with ElZakzaky’s confrontation with the State. The incapacitation of ElZakzaki has created a vacuum up for the grabs.

 

Abduljabar is about to fill that vacuum. He has requested Iran to support him. This is a clear manifestation of his agenda. He uses misrepresentation of Islam propagated by orientalists, out right lies and virulent narratives to entice the many ignorant and unemployed youths. This was the same strategy used by Maitatsine earlier and ElZakzaki, who subsequently eliminated Abdulkarim Kaura, the Zamfara prince who eventually became a psychiatric case.

 

Abduljabar’s agenda is to recruit as many gullible people into Shiism as possible. This could be achieved through the mass media by exploiting the intellectual and material weaknesses of the society and the secularist contradictions of the Nigerian State. He falsely claims, through his postures that he wants to purge Islam of adulteration according to him as a result of the lies fabricated against the Prophet (SAW), which have remained in the books of Ahl Sunna. He claims that all the Ahl Sunnah are misguided and by extension Shaykh Nasiru Kabara his father who lived as a scholar of the Ahl Sunna doctrine and never challenged the books of Hadith, Fiqh or even the Ash’ari School of Theology. All these according to the claims of Abduljabar must be discarded.

And he has nothing to offer apart from disjointed quotations since he is not even grounded in Fiqh. Sometimes when it suits him, he condemns the great Muslim Jurists who espoused the rules of Fiqh.

His aim is to confuse the listeners and eventually recruit them into deviant Shiite doctrine since most of them are ignorant.

 

Abduljabar is not a scholar but a propagandist so he assumes everyone is ignorant. There is nothing original or scholarly in his ranting. Every student not even scholar knows that Christianity, Islam, Shiism have their epistemology.

They have the rules upon which they establish their beliefs. So if anyone wants to reform any practices of any people that claim to be adherents of these faiths he must follow the established rules. For example when Martin Luther decided to reform the Church he did not challenge Trinity or the fundamental practices approved by the early Church.

Those engaged in polemics against Christianity can bring so many phrases that contradict each other in the Bible.

Such polemics can even prove that the Council of Nicaea in 325 AD was a later contrivance presided by unbaptized Christian and it made Trinity the Final Doctrine of Christianity. But no Christian will ever accept this as a reason to discard Trinity or even shake his faith in it. This is because Christ said to Simon the fisherman: “And I also say to you that you are Peter, and on this rock I will build My church and the gates of Hades shall not prevail against it” (Matthew 16: 18).

According to Christian teaching the Holy Spirit guided the institution of the Church after Christ and it has final authority on Faith hence it promulgated all the important creeds especially that of Chalcedon in AD 451. It was the Church not Christ that decided what should even be in the Bible. Thus “St. Paul in writing letters to the congregations of disciples in Rome and other centers had no idea that he was helping to construct a New Testament” of the Bible (Wilfred Cantwell Smith The Meaning and End of Religion Fortress Press Minneapolis 1991 p. 94). In this respect Shiism is closer to Christianity than Islam because it was created after the Prophet (SAW).

 

In Islam not Shiism, there is no clergy or Church as in the case of Christianity. There are certain principles outlined which all scholars know and they use them to discern any issue hence it is possible reach consensus without any meeting.

This was how every issue was resolved since the time of the companions. As it is clear now on the blasphemy of Abduljabar, when he equated himself with the Prophet (SAW) in widely circulated video. Shiism, on the other hand is different as it was invented after the Prophet (SAW) because of politics. Everything revolves around their Imams who are infallible and they came after our beloved Prophet (SAW).

Advert

Anything that does not elevate them must be interpreted to have that meaning. Some Shiites do not even pray the Juma’a because the Imam of the time is hidden until Khomenei elevated his own status to that of Velayat-e Faqih, a new concept in Shiism, which he introduced to assume the role of the representative of the Imam and he directed them to pray. His authority to his followers is similar to that of the Pope hence he made decrees in absence of the Imam who is the supreme Shiite authority. So the positions of Ahl Sunnah on the Qur’an and Hadith are different from those of the Shiites but Abduljabar will never say this. Because his aim is to use his fraud to hoodwink the ignorant and disconnect them from the Sunnah and then introduce them to his Shiite false doctrine that was invented after the Prophet (SAW).

The Qur’an is the Word of Allah and is recited by Muslims as revealed, to our beloved Prophet (peace and blessings be upon him). Qur’an is unadulterated and has remained as revealed ever since and it shall forever remain because the Muslims have the Qur’an in their memory. Not all Shiites believe this. This is because of their hatred for Sayyiduna Usman and the fact that their false doctrines cannot stand if they accept the Finality and Divinity of the Qur’an (Word of ALLAH). Anyone who doubts the authenticity of the Qur’an is not a Muslim. Some Shiites, who did not reach the level of kufr (unbelief) do not out rightly reject the Qur’an but misinterpret its meanings whenever it does not satisfy their desires. But this is more difficult for them to openly declare hence the only strategy is to attack the Hadith literature and generate confusion in the minds of the ignorant and the gullible. If Abduljabar succeeds in this adventure he will begin to openly attack the Qur’an.

 

Sunnah is the sum total of the “divinely guided” life style of the Prophet (SAW) as transmitted through an impeccable chain of narrators in authentic Hadith.  It includes all his statements and actions “as well as the statements and actions of others done in his presence which did not meet his disapproval. Hadith is the record of actions and sayings of the Prophet (SAW).”  Hadith, is also the record of sayings and actions of his companions done in his presence” (Philips, A. A. B.  1995 The Evolution of Fiqh: Islamic Law and the Madh-habs Riyadh p. 29), which he approved.  Hadith therefore is the record of the Sunnah. Scholars of Ahl Sunnah have categorized Hadiths and the majority of the Muslims accept these categorizations.

 

There are scholarly disagreements on Hadiths and also critiques of all Hadith collections. Analyses were done before using them for any Shari’ah rulings, which are accepted based on the principles outlined over one thousand years ago. One of the most important differences between Ahl Sunnah and deviant Shiites is in the principles accepted for authentication, rejection of Hadith and using them to make legal judgments. Yet Shiites with evil intention such as Abduljabar quote Hadith authenticated or rejected by Ahl Sunnah, make additions, misinterpret them and even translate the Arabic wrongly where possible since it is all about polemics not principles of knowledge.

This is because they have no Hadith collections to use in authenticating their heretic interpretations or engage in polemics but only have the fabricated sayings of their Imams and fabricated or misinterpreted Hadiths of the Ahl Sunnah.

The Shiites are able to engage in these evil actions because the Ahl Sunnah revere all the companions and most of the Shiite Imams therefore it is easy to find traditions in the collections of Ahl Sunnah that are attributed to these pious leaders.

It is a similar case with Christians it is an article of Faith of Ahl Sunnah to believe in the Prophets mentioned in the Bible even though Christians do not believe in our beloved Prophet SAW.

 

So why is Abduljabar different? He claims that he wants to purge Islam of contradictions according to him people are leaving the Faith because of such contradictions. Therefore he has appointed himself as a reformer, committed to refining all the corpus of knowledge of the Ahl Sunnah. This is deliberate to deceive the gullible. In his rhetoric he does not adhere to any principles. And he is not able to outline his own new principles since he does not even have the capacity to do that. For example Al-Sayid Sabiq decided to write Fiqh Sunnah because he was not satisfied with the principles of the Schools of Islamic Law (Madhahib) and Shaykh Nasirudeen Albani wrote Sifat Salat Nabi because he was not satisfied with the description of many scholars.

Abduljabar on the other hand is only interested in creating confusion not even the critique of the Hadith collections. He claimed that he studied Bukhari with his father Shaykh Nasir Kabara but was that how he taught him? Abduljabar is totally disrespectful to our beloved Prophet SAW because he does not adhere to the principles outlined in Ash-Shifa of Qadi that has been in Kano and continuously used for over 500 years. His father Shaykh Nasiru Kabara was very proud of Ash-Shifa and lived by its teachings. Based on the rulings in Ash-Shifa part four the chapter on ‘The Legal Judgment As Regards the One Who Characterizes Oneself with the Prophets’ Qualities”, Abduljabar should be indicted and punished for committing this blasphemy.

 

Some people are claiming that Abduljabar should be allowed to continue with his heresy because Nigeria is a democracy. But every democracy has certain values.

For example nobody dears to deny that there was Holocaust or even criticize Jews or the Lesbians and Gays (LGBT) in the Western countries. This support to LGBT is unchristian but it is strong in the West.

This is because “the Europe once coterminous with Christendom is now post-Christian and neo-pagan” (Roberts J. M. 1996 A History of Europe Oxford p.583) hence they elevated their desires above God’s prohibitions. Muslims can never accept elevating man above Allah’s Law.

 

Therefore in Kano, according to the position of Ahl Sunnah it is a crime to denigrate the Prophet (SAW) his family and companions. Those who oppose this position are either Shiites who want to damage the reputation of the Sunnah or ignorant people. Some of the Shiites, including the terrorist organization IMN and their sympathizers are angry that all Ahl Sunnah are united against Abduljabar so they invoke polemics against Ibn Taimiyah and Saudi-Iran rhetoric to seek support. The IMN Shiite agents of Iranian imperialism in their naivety think they can gain the sympathy of the Tijaniyya followers they mentioned in their release.

They will never because the Prophet (SAW) is too important to Ahl Sunnah. But to these Iranian imperialist agents their politics is more important than the integrity of the Prophet (SAW) because politics invented theology in Shiism. They use the Prophet (SAW) only for political gain as Khomenei did. They claim that Abduljabar has denied his insults against the Prophet (SAW), that this reason why he should be tried before a competent court, not to be exonerated by terrorists like, the IMN. All Ahl Sunnah are united including those they mentioned in their press statement this is the position of the truth because our beloved Prophet (SAW), his family and companions are more important than any sect or affiliation.

 

Is there any need to engage Abduljabar in a debate? All the issues concerning critique of Hadith have been discussed and understood by Ahl Sunna for over 1200 years culminating in the magisterial work of Ibn Hajar al-Asqalani (1372-1449). Abduljabar’s positions are very clear. He is Shiite. So there is no need to debate with him. The only thing that needs to be done is for him to face trial for blasphemy nothing more. If he is found guilty he should be punished according to the Shari’a Penal Law of Kano State. There is need for decisive action against him. This is not an infringement on his religious freedom. There is difference between religious freedom and criminality. He can be Shiite or an atheist but if denigrates our beloved Prophet SAW he is a criminal as far as the Law of this land is concerned.

He should not be allowed to use public platform to propagate Shiism using out of context quotations and outright lies. The Americans stopped Trump’s hate propaganda in the social media so those who look up to the West for guidance even there, they have red line. The red line in Muslim societies is the integrity of our beloved Prophet SAW. There is no place for that blasphemy in Kano State the choice was made over 1000 years ago just as one cannot go to Iran and propagate anti-Shiism of any kind.

 

The strategy of Abduljabar is to use rabble-rousing, creating confusion and finally offering Shiism to his audience. Most of his listeners are unaware that Shiism was invented after the Prophet (SAW) because of politics. Their politics created a new theology for them based on the supremacy of their Imams and belief in them is an article of faith in Shiism.

Therefore the Iranian imperialist agenda is to confuse innocent people through this propaganda of people like Abduljabar who misinterpret, wrongly translate Hadiths and interpolate with outright lies. Through this, they hope to recruit as many as possible and a gain foothold for imperialist Iran in the largest concentration of African Muslims. This must be stopped.

Opinion

Allocations Triple, Yet Hardship Deepens Across Nigeria

Published

on

 

Despite a dramatic increase in federal allocations to states and local governments in recent years, millions of Nigerians continue to grapple with worsening poverty, inflation and a declining standard of living.

Across markets, offices, motor parks and homes, many citizens say the rising government revenues have done little to improve their daily realities. While states now receive significantly higher allocations through the Federation Account Allocation Committee (FAAC), families are struggling to afford food, transportation, housing and healthcare.

The growing concern has raised questions about how public funds are being managed and whether the benefits of economic reforms are reaching ordinary Nigerians.

The Rise In FAAC Allocations

Over the years, allocations from the Federation Account have steadily increased. In May 2022, FAAC shared N680.78 billion among the three tiers of government, representing a 6.94 per cent increase over the previous month. By July 2022, the amount had risen to N954.1 billion, while N990.19 billion was shared in December 2022.

The trend continued after the removal of fuel subsidy and the floating of the naira in May 2023. According to available data, the 36 states collectively received N3.35 trillion in 2022. By 2025, that figure had increased to N8.19 trillion, nearly tripling within three years.

Several states recorded substantial increases:

– Kano State: N99.31 billion in 2022 to N279.69 billion in 2025-

– Lagos State: N161.29 billion to N531.51 billion

– Taraba State: N51.74 billion to N157.56 billion

– Zamfara State: N56.62 billion to N167.20 billion

– Kogi State: N60.78 billion to N176.24 billion

– Akwa Ibom State: N314.18 billion to N497.98 billion

In March 2026 alone, FAAC distributed N2.04 trillion among the federal, state and local governments, reflecting a further increase in government revenue.

Analysts attribute the growth to tax reforms, improved revenue collection by agencies such as the Federal Inland Revenue Service (FIRS), higher crude oil earnings and policy changes directing more revenue into the Federation Account.

A Different Reality for Nigerians

While government revenues continue to rise, many Nigerians say their living conditions are moving in the opposite direction.

In Kano, civil servant Musa Abdullahi says his monthly salary can no longer sustain his family.

“Food prices have doubled. We hear that allocations are increasing, but we are not seeing the impact in our daily lives,” he said.

Advert

For traders, the story is much the same. Zainab Sani, a petty trader, said customers now buy less because household incomes have been stretched beyond their limits.

In Lagos, many families have been forced to make difficult adjustments. Dayo Oluwa, a resident, explained that items such as meat and fish have become luxury goods in many homes.

“Before, N2,000 could cook a decent pot of stew. Today, even N5,000 may not be enough,” she said.

Workers say transportation costs have also become unbearable. Some civil servants now limit their movement or seek additional jobs just to meet their basic needs.

In Kogi State, several workers have reportedly taken up commercial transportation, farming and small-scale businesses to supplement their incomes. Similar stories have emerged from Taraba, Zamfara and Akwa Ibom states, where residents describe an economy that continues to squeeze the average citizen.

Poverty Amid Rising Revenue

The contradiction between increasing government revenue and growing hardship has become one of Nigeria’s most pressing economic concerns.

According to the World Bank, about 140 million Nigerians were living in poverty by 2025, representing approximately 63 per cent of the population. Earlier reports by the National Bureau of Statistics also showed that millions of Nigerians lacked adequate access to food, healthcare and decent housing.

Economic experts argue that while subsidy removal boosted government earnings, inflation and currency depreciation have significantly weakened the purchasing power of citizens.

As prices continue to rise, salary increases and government interventions have struggled to keep pace with the cost of living.

The Accountability Question

The increase in allocations has also renewed calls for transparency and accountability.

Experts insist that the issue is no longer about whether governments have enough money, but whether those resources are being effectively utilised.

Development economists have repeatedly argued that increased revenue should result in better roads, improved healthcare services, stronger educational systems, job creation and targeted support for vulnerable populations.

Civil society groups have also urged citizens to take a greater interest in how public funds are spent. They argue that taxpayers have a right to know how government revenues are allocated and utilised.

The editorial position expressed by several policy analysts is clear: rising allocations should not merely exist as figures on paper; they should translate into measurable improvements in people’s lives.

Beyond the Numbers

The growing FAAC allocations represent a positive development for Nigeria’s public finances. They demonstrate that revenue generation has improved and that the country is gradually diversifying beyond its traditional dependence on oil earnings.

However, for millions of Nigerians struggling to afford daily necessities, the true measure of success is not how much money enters government accounts, but how effectively those funds improve the quality of life of citizens.

As governments continue to receive larger allocations, expectations will continue to rise. Nigerians increasingly want evidence that public resources are being invested in meaningful development, economic opportunities and social welfare.

Until the benefits of rising revenues are reflected in households, communities and businesses across the country, many citizens will continue to ask the same question: if government allocations are increasing, why is life becoming more difficult?

Written By: Mfe Mesuur Perpetual (Abuja),
200 level student of Development and strategic communication, University of Abuja.

Continue Reading

Opinion

What Saheeba Taught Me About Waiting for Love

Published

on

 

By Auwal Sani

Stories have a curious way of finding the places we pretend no longer exist. A few nights ago, I settled in to watch Saheeba, the ongoing Hausa mini series that has quietly earned a place in the hearts of many viewers. I expected to follow the lives of its characters. Instead, somewhere between the pauses, the longing, and the things left unsaid, I found myself confronting a story I have been carrying since 2018. By the time the episode ended, I was no longer thinking about the people on my screen. I was thinking about the quiet spaces within me.

I have always loved love stories. Not because they always end happily, as many of them do not, but because they reveal something profound about the human heart. It is perhaps the only part of us that refuses to become entirely logical. It believes after disappointment, hopes after silence, and waits even when waiting appears unreasonable. Love stories remind us that the heart possesses a resilience that the mind often struggles to understand.

There is a kind of loneliness that rarely announces itself. It is not the loneliness of being surrounded by no one. Rather, it is the loneliness of having family, friends, meaningful work, and personal achievements, yet still sensing that one important space remains unoccupied. It quietly accompanies you to weddings, birthdays, and ordinary evenings. It reminds you that some places within us cannot be filled by ambition, success, or the passage of time.

That has been my reality since 2018.

People often say that time heals all wounds. I have come to believe otherwise. Time, by itself, does not heal. It simply teaches us how to carry what has not healed. Over the years, I have questioned myself more than I have questioned fate. Perhaps my expectations of love are unrealistic. Perhaps I desire too much in a generation that seems increasingly comfortable with temporary connections and convenient relationships. Or perhaps I simply long for a kind of love that still believes commitment is worth choosing every single day.

Advert

What I know with certainty is that love has always been my greatest vulnerability. I have never learned the mathematics of guarded affection. I do not know how to give ten percent when my heart insists on giving everything. It has always seemed ironic to me that we encourage people to pursue their dreams without reservation, yet advise them to ration kindness, vulnerability, and love. More than once, I have discovered that not every heart knows what to do with genuine affection. Some admire it, some misunderstand it, and others receive it without ever intending to give anything in return.

Perhaps that is why love remains such a mystery. We write poems about it, compose songs because of it, and build entire futures around the hope of finding it. Yet no definition has ever been large enough to contain all that it is. Those who understand love most deeply are not always those who found it. Sometimes, they are those who have lived through its absence. They know what it means to smile while carrying invisible disappointments, and they understand that loneliness is not merely the absence of people, but the absence of the one person with whom silence would have been enough.

Watching Saheeba reminded me that love is rarely sustained by grand declarations or dramatic sacrifices alone. More often, it survives through patience, consistency, understanding, and the quiet decision to keep choosing someone even after the excitement has faded. The series is still unfolding, and perhaps that is why it resonates so deeply with me. Like life itself, its ending has not yet been written. Every episode quietly reminds us that uncertainty is part of every meaningful journey.

The human heart has an astonishing ability to survive what should have broken it. It remembers tenderness after betrayal, imagines tomorrow after years of unanswered prayers, and continues to believe long after experience suggests it should stop. There was a time when I considered hardening my heart because it seemed safer. After all, disappointment cannot wound a heart that no longer expects anything. But I eventually realised that the opposite of heartbreak is not peace. It is indifference. And indifference is far more frightening because it asks us to stop feeling altogether. I would rather carry hope than become indifferent.

Perhaps that is the greatest lesson Saheeba has offered me. Not that love is guaranteed, or that every story reaches the ending we imagine, but that there is quiet courage in remaining emotionally available despite life’s disappointments. To continue believing after years of waiting is its own form of resilience. Hope is not weakness. It is evidence that the heart has refused to surrender.

So I still love love stories. Not because they promise happy endings, but because they remind me that every ending is also the possibility of another beginning. They remind me that hope is never foolish, and that the heart’s willingness to believe again is one of the quiet miracles of being human.

Perhaps the greatest miracle is not finding love. Perhaps it is refusing to let disappointment convince us that love is no longer worth finding. And maybe, just maybe, the most beautiful chapter of my own story has not been written yet.

Auwal Sani is a Lecturer in the Department of Development and Strategic Communication, University of Abuja. He writes on communication, society, culture, and the quiet experiences that shape everyday life.

Continue Reading

Opinion

From JAPA To Libya:Why Africa’s Youth Are Still Falling Into The Human Trafficking Trap

Published

on

 

 

By IFEANYICHUKWU PRECIOUS KANU

When news emerged in April 2025 that dozens of migrants had died while attempting to cross the Mediterranean Sea from Libya to Europe, the reactions were predictable. Social media erupted with outrage, international organisations renewed warnings about irregular migration, and governments promised to intensify efforts against human trafficking and migrant smuggling. Yet, after the headlines faded, the dangerous journeys continued.

According to the International Organization for Migration (IOM), more than 2,300 migrants died or went missing on Mediterranean migration routes in 2024, making it one of the world’s deadliest migration corridors. Thousands of these migrants originated from African countries, including Nigeria, Ghana, Senegal and Eritrea.

This raises an important question: Why do young Africans continue to risk everything despite knowing the dangers?

The answer goes beyond the activities of traffickers. It lies in the widening gap between the aspirations of Africa’s growing youth population and the economic realities they face at home.

In Nigeria, the phenomenon popularly known as “Japa” has evolved from a slang expression into a national conversation. What initially described the migration of highly skilled professionals has become a broader aspiration among students, graduates and young entrepreneurs seeking economic security abroad.

The numbers reflect this trend. Data from the estimates that over 16,000 Nigerian doctors have left the country in the last decade, while the reported issuing more than 15,000 verification certificates in 2023 alone to nurses seeking employment abroad. These figures illustrate a sustained migration of skilled professionals.

Economic conditions help explain this movement. High youth unemployment, persistent inflation, rising living costs and insecurity have made stable livelihoods increasingly difficult. Many graduates spend years searching for employment, while small businesses struggle with rising operating costs and unreliable infrastructure.

Advert

At the same time, success stories from abroad dominate conversations. Families celebrate relatives who send money home from Canada, friends post milestones achieved in the United Kingdom, and classmates announce permanent residency in Germany. Such stories spread rapidly through social media, while accounts of exploitation, detention and death receive far less sustained attention.

This information imbalance creates fertile ground for traffickers.

Nigeria’s foremost anti-trafficking agency, the (NAPTIP), has documented numerous cases involving victims lured with false promises of employment, education and better living conditions overseas. Although states such as Edo have witnessed progress through stronger enforcement and awareness campaigns, trafficking networks have adapted by shifting recruitment to digital platforms. Fake recruitment agencies, fraudulent visa offers and carefully managed social media accounts now serve as powerful tools of deception.

The trafficker’s greatest weapon is not violence; it is hope. Victims often believe they are pursuing legitimate opportunities until they become trapped in systems of debt bondage, forced labour, sexual exploitation or extortion.

Libya remains the clearest example of this crisis. Since the collapse of state authority in 2011, the country has become a major transit point for migrants attempting to reach Europe through irregular routes. The United Nations, the International Organization for Migration, and Amnesty International have repeatedly documented abuses including arbitrary detention, torture, forced labour, sexual violence and ransom demands against migrants held by armed groups and criminal networks.

The persistence of this route demonstrates that awareness campaigns alone cannot solve the problem. Many migrants are already aware of the risks. Their decisions are shaped less by ignorance than by the belief that remaining at home offers even fewer opportunities.

For this reason, human trafficking should not be viewed solely as a criminal justice issue. Arresting traffickers and strengthening border controls remain essential, but they address only the symptoms of a much deeper problem.

Effective responses require governments to invest in labour-intensive sectors capable of creating sustainable employment, improve technical and vocational education, expand access to affordable financing for young entrepreneurs, strengthen social protection programmes and improve public confidence in governance. Equally important is expanding safe and legal migration pathways so that desperate young people are less vulnerable to traffickers who exploit irregular routes.

Ultimately, the continued movement of African youth through Libya is not merely a migration story; it is a reflection of unmet aspirations. People do not willingly cross deserts, endure detention camps and risk drowning because traffickers are persuasive. They do so because they believe that dignity, opportunity and security are more attainable elsewhere.

Until African governments create environments where young people can realistically build prosperous futures at home, trafficking networks will continue to exploit hope, and the route from West Africa through Libya to the Mediterranean will remain one of the continent’s most enduring humanitarian tragedies.

IFEANYICHUKWU PRECIOUS KANU
200 Level, Department of Development and Strategic Communication
Abuja, Nigeria

Continue Reading

Trending