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Friday Sermon] IPOB Killings: An Invitation To Another Civil War In Nigeria!

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4 years ago

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IPOB militants

 

By Imam Murtadha Gusau

In the name of Allah, the Most Gracious, the Most Merciful

All praise is due to Allah, the Lord of all creation. May the salutations of Allah, His peace and blessings be upon our beloved Prophet, his family, his companions and his true and sincere followers until the Last Day – then to proceed:

Dear brothers and sisters! The terrorist group and Members of the proscribed Indigenous People of Biafra, IPOB, on Sunday mercilessly killed 12 people from the Northern Nigeria, including a pregnant woman, her four children and eight others at Isulo, Orumba North Local Government Area of Anambra State.

The slain woman was identified as Harirah Jibril, 32, while the four children were identified as Fatimah, 9; Khadijah, 7; Azizah, 5 and; Zaitunah, 2.

The terrorists waylaid them on their way back home after a visit to Orumba North. The slain woman was a native of Adamawa State.

And as I’m talking to you now all Hausa people from the North have completely deserted Ihiala, following heightened attacks on non-natives in the area.

The unprovoked evictions, attacks, killings, destructions of properties and other forms of violations against northerners in various parts of the South East had resulted from the hate campaigns and propaganda being conducted by regional and ethnic agitators.

These killings followed other coordinated attacks on northern traders and haulage trucks, killing some people and destroying millions worth of properties including the truck.

Nigerian Army Foils Attack On Imo Police Command,Eliminates IPOB Commander 

We strongly condemn these killings. It is brutish, horrendous and barbaric. No family deserves to be wiped out in this manner.

And we call on the security agencies to smoke out the killers and bring them to justice. At the same time, we ask all men of conscience to speak up and condemn this barbaric killing.

For peace to reign and to avoid reprisal killings in other side of the country our people must have the liberty to exercising their freedom of movement in Southeastern part of the country, we’re law abiding citizens, we, therefore, warn that these killings should stop forthwith, as the blood of our people can’t be used as a sacrifice to keep Nigeria as one.

Once again, we wish to call on security agencies to intensify efforts in ensuring the lawless elements behind the killings are brought to book to serve as a deterrent to others.

We also appeal to our people in the North not to retaliate. Because vengeance will only ignite a cycle of violence. Nigeria needs peace at this crucial time. Therefore, nobody should embark on reprisal killing please. It will only compound the problem.

Respected brothers and sisters! One of the distinctive characteristics of the times we live in is the overwhelming presence of bloodshed, crisis and violence in our societies. Whether it is an IPOB attacks and killings to our people in Dei-Dei Abuja and southeast, or a tribal and religious attacks, or a kidnappings where innocent people are held at ransom to achieve political ends, we live in an age, where the manipulation and loss of innocent lives has become commonplace.

Such is the all-pervasive nature of indiscriminate violence, that terrorism is considered as one of the prime threats to peace and security in our societies.

The word terrorism came into wide usage only a few decades ago. But one of the unfortunate results of this new terminology is that it limits the definition of terrorism to that perpetrated by small groups or individuals. Terrorism, in fact, spans the entire world, and manifests itself in various forms. Its perpetrators do not fit any stereotype. Those who hold human lives cheap, and have the power to expend human lives, appear at different levels in our societies. The frustrated employee who kills his colleagues in cold-blood or the oppressed citizen of an occupied land who vents his anger by blowing up a school bus are terrorists who provoke our anger and revulsion. Ironically however, the politician who uses age-old ethnic animosities between peoples to consolidate his position, the head of state who orders “carpet bombing” of entire cities, the exalted councils that choke millions of civilians to death by wielding the insidious weapon of sanctions, the terrorist group like IPOB, who are killing the northerners living in their areas, are rarely punished for their crimes against humanity.

It is this narrow definition of terrorism that implicates only individuals and groups, that has caused Muslims to be associated with acts of destruction and terror, and as a result, to become victims of hate violence and terror themselves. Sometimes the religion of Islam is held responsible for the acts of a handful of Muslims, and often for the acts of non-Muslims!

Could it be possible that Islam, whose light ended the Dark Ages in Europe, now propound the advent of an age of terror? Could a faith that has over 2 billion followers the world over, and over 10 million in America, actually advocate the killing and maiming of innocent people? Could Islam, whose name itself stands for “peace” and “submission to Allah Almighty”, encourage its adherents to work for death and destruction?

For too long, have we relied on popular images in the media and in Hollywood films, for answers to these pertinent questions. It is now time to look at the sources of Islam, and its history to determine whether Islam does indeed advocate violence. The Glorious Qur’an says:

“…take not life, which Allah hath made sacred, except by way of justice and law: thus do He command you, that you may learn wisdom.” [Qur’an, 6:151]

Islam considers all life forms as sacred. However, the sanctity of human life is accorded a special place. The first and the foremost basic right of a human being is the right to live. The Glorious Qur’an says:

Far from being a militant dogma, Islam is a way of life that transcends race and ethnicity. The Glorious Qur’an repeatedly reminds us of our common origin:

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” [Qur’an, 49:13]

Thus, it is the universality of its teachings that makes Islam the fastest growing religion in the world. In a world full of conflicts and deep schisms between human beings, a world that is threatened with terrorism, perpetrated by individuals and states, Islam is a beacon of light that offers hope for the future.

Fellow Nigerians! If you can remember, the same thing taking place today of hate campaigns, maltreatment, attacking and killing the northerners by Igbo people was what ignited the 1966 Nigerian civil war.

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In August 1965 five Igbo Majors were beginning to plot a coup against incumbent Prime Minister Abubakar Tafawa Balewa. The coup was planned because the Majors as reported, were dissatisfied with the governments actions and that most Nigerian politicians were of Hausa or Fulani descent. In a memoir written by coup plotter Adewale Ademoyega he wrote:

“Our enemies are the political profiteers, the swindlers, the men in high and low places, that seek bribes and demand 10%; those that seek to keep the country divided permanently so that they can remain in office as ministers or VIPs.”

The coup plotters had five goals to achieve, to Strike simultaneously in regional capitals, arrest leading politicians-kill any who resist, avoid reprisals-kill all senior army officers, prevent troop movement-block Niger and Benue, and form a new Government. They planned to strike right before the Commonwealth Conference so that Tafawa Balewa would be distracted from any suspicious army movements.

In the weeks leading up to the coup Major Kaduna Nzeogwu carried out reconnaissance on Ahmadu Bello’s house in Kaduna. Nzeogwu often took his men on a night-time training exercise known as “Exercise Damisa” which was in actuality a practice run for a military coup. The commander of the 2nd Brigade, Brigadier Samuel Ademulegun, became irritated with the night-time exercises and reprimanded Nzeogwu in a telephone call to keep exercises a safe distance from Ahmadu Bello’s house. Although Ademulegun complained about the commotion he had no idea of the exercise’s true purpose. Nzeogwu’s control over his troops was so little that he had to conscript young soldiers from the Nigerian Military Training College at Kaduna. In the early hours on January 15, 1966 Nzeogwu decided to turn “Exercise Damisa” into a full blown military coup. Nzeogwu led his men to a bush adjacent to the house gates and informed them of their real mission. Nzeogwu and his men blew open the house gates and conducted a search of the residence, hunting for Ahmadu Bello Sardauna. After losing his temper at his initial failure to locate him, Nzeogwu found him with his wives. Ahmadu Bello was shot along with one of his wives who tried to shield him with her body. Also Ahmadu Bello’s faithful bodyguard came to defend him with a bow and arrows but was also shot.

So we have to be very very careful in order to avoid another civil war in Nigeria. Because if the killing of northerners in southeastern Nigeria continue, I’m assuring you that anything can happen…

All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.

Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.

This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Shawwal 26, 1443 AH (May 27, 2022).

 

“…if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” [Qur’an, 5:32]

Such is the value of a single human life, that the Qur’an equates the taking of even one human life unjustly, with killing of all humanity. Thus, the Qur’an prohibits homicide in clear terms. The taking of a criminal’s life by the state in order to administer justice is required to uphold the rule of law, and the peace and security of the society. Only a proper and competent court can decide whether an individual has forfeited his right to life by disregarding the right to life and peace of other human beings.

Even in a state of war, Islam enjoins that one deals with the enemy nobly on the battlefield. Islam has drawn a clear line of distinction between the combatants and the non-combatants of the enemy country. As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows:

“Do not kill any old person, any child or any woman.” [Abu Dawud]

“Do not kill the monks in monasteries” or “Do not kill the people who are sitting in places of worship.” [Musnad of Imam Ahmad]

During a war, the Prophet (Peace be upon him) saw the corpse of a woman lying on the ground and observed:

“She was not fighting. How then she came to be killed?”

Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state.

While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word ‘jihad.’ The term ‘jihad’ has been much abused, to conjure up bizarre images of violent Muslims, forcing people to submit at the point of the sword. This myth was perpetuated throughout the centuries of mistrust during and after the Crusades. Unfortunately, it survives to this day.

The word Jihad comes from the root word jahada, which means to struggle. So jihad is literally an act of struggling. The Prophet Muhammad (Peace be upon him) said that the greatest jihad is to struggle with the insidious suggestions of one’s own soul. Thus jihad primarily refers to the inner struggle of being a person of virtue and submission to Allah in all aspects of life.

Secondarily, jihad refers to struggle against injustice. Islam, like many other religions, allows for armed self-defense, or retribution against tyranny, exploitation, and oppression. The Glorious Qur’an says:

“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? – Men, women, and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from you one who will protect; and raise for us from you one who will help!” [Qur’an, 4:75]

Thus Islam enjoins upon its believers to strive utmost, in purifying themselves, as well as in establishing peace and justice in the society. A Muslim can never be at rest when he sees injustice and oppression around him. As Martin Luther King Jr. said:

“We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people.”

Islam enjoins upon all Muslims to work actively to maintain the balance in which Allah created everything. However, regardless of how legitimate the cause may be, the Glorious Qur’an never condones the killing of innocent people. Terrorising the civilian population can never be termed as jihad and can never be reconciled with the teachings of Islam.

Even Western scholars have repudiated the myth of Muslims coercing others to convert. The great historian De Lacy O’Leary wrote:

“History makes it clear, however, that the legend of fanatical Muslims, sweeping through the world and forcing Islam at the point of sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated.” [Islam at Crossroads, London, 1923 page 8]

Muslims ruled Spain for roughly 800 years. During this time, and up until they were finally forced out, the non-Muslims there were alive and flourishing. Additionally, Christian and Jewish minorities have survived in the Muslim lands of the Middle East for centuries. Countries such as Egypt, Morocco, Palestine, Lebanon, Syria, and Jordan all have significant Christian and/or Jewish populations.

This is not surprising to a Muslim, for his faith prohibits him from forcing others to see his point of view. The Glorious Qur’an says:

“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hear and know all things.” [Qur’an, 2:256]

 

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Opinion

WARAKA: The Story of Kano Sexual Assault Referral Centre (SARC)

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2 hours ago

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August 3, 2026

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A Story by Nurse Ekwem Chinwendu Blessing (BNSC, RPHN, RM, RN)

I was out on my routine duty at Murtala Specialist Hospital for my ambulance service when I decided to take a walk to a centre I had heard about from Sir Muhammad Sunusi Specialist Hospital Accident and Emergency Unit. The centre is called WARAKA–SARC — ‘Waraka’ meaning ‘healing’ in the English language. It is housed in the same building with the Kano State Contributory Healthcare Management Agency (KSCHMA), a beautiful block within Murtala Specialist Hospital. The centre comprises three offices and two toilets. Inside, the offices are adorned with colourful posters of alphabets, numbers, GBV survivors support, pathway for initial care after sexual assaults and domestic animals and pets, creating a quiet and therapeutic atmosphere. The staff are warm and friendly.

The centre was sponsored by non-governmental organisation’s (NGOs) and championed by four ministries in the state: the Ministry of Health, the Ministry of Women Affairs, the Ministry of Justice, and the State Police Force. Unfortunately, the NGOs have since pulled out. WARAKA–SARC attends to cases of sexual assault and gender-based violence for both males and females. I was informed that between 7 and 12 September 2015, training was conducted for doctors, nurses, and counsellors on the management of such cases. Due to the high rate of reported incidents, the NGOs and the four aforementioned ministries pushed for the official opening of the centre.

During my visit, I met several members of staff: a nurse nearing retirement, counsellors, a receptionist, and a volunteer who also serves as the Monitoring and Evaluation Officer. She conducts serological tests such as pregnancy test (serum), HIV, HBsAg, HCV, and VDRL. I had expected to see a doctor trained to assist with forensic examinations, but none was present. I was told that doctors had indeed been trained to provide evidence-based care to clients; however, due to the high demand for medical personnel, they were redeployed to other hospitals and units. Due to that, When a client presents — whether as a case of domestic violence or assault — they are referred to the Gynaecology Emergency Unit, the Gynaecology Ward, the Accident and Emergency Unit, or the Paediatric Unit, depending on the client’s age and the nature of the assault. Following examination, the client returns to WARAKA–SARC for further management, including counselling and serology. On average, the centre sees about fifty clients per week.

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Notwithstanding these challenges, this is the only functioning centre in the state that attends to cases of sexual assault and gender-based violence. I noted that all services rendered to clients are free of charge, and the centre also provides continuous follow-up care.

Based on my observation, WARAKA–SARC is a sensitive and vital centre. I therefore suggest the following measures to improve the care and services provided to clients:

· The deployment of medical personnel — including doctors, nurses, and counselling psychologists — to the centre.

· The four ministries should consistently include the centre in their annual budgets.

· Continuous engagement of staff through training, rural outreach programmes, community sensitisation, and the provision of incentives.

· NGOs should resume and sustain their collaboration with the centre.

· Proper referral pathways for clients to the centre must be established and maintained.

· The Ministry of Justice should make it mandatory for all cases of sexual assault and gender-based violence to pass through WARAKA–SARC before trial. This will enhance the centre’s visibility among individuals and communities.

· Additional centres should be established in strategic local government areas to bring services closer to rural communities far from Kano town, thereby improving access and utilisation.

· Community enlightenment on the importance of the centre and the need to seek help freely when necessary.

· Religious and community leaders should partner with the centre to promote peace and encourage community members to utilise its services.

 

Speak out, get help — end the cycle of violence.

WARAKA SARC: Your path to healing and justice.

Stop GBV. Support survivors. Strengthen justice.

WARAKA SARC: Restoring dignity, rebuilding lives.

Supporting survivors with care, dignity, and compassion.

WARAKA SARC — A Safe Space for Healing.

 

WARAKA–SARC HOTLINES

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SAY NO TO GENDER-BASED VIOLENCE

END VIOLENCE AGAINST CHILDREN

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Opinion

How Kano Digitized Land Turns N50m to N750m Monthly

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3 hours ago

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August 3, 2026

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– Abba Ka Cika Gwarzo…

By Abba Anwar

Land administration, safety and security of land documents are dancing gorgeously to the gallery, as the administration of His Excellency, Executive Governor of Kano State, Abba Kabir Yusuf digitalized and institutionalized land administration and ownership in the last three years.

Study tour to Kano Geographic Information System (KANGIS), by states like Abia, Kaduna, Jigawa, Adamawa, among others is a clear testimony that Kano is making headway with excellent innovations in land administration and management. Analog to digital development.

Before now, KANGIS was a small unit /department under the state Ministry of Land and Physical Planning. But when Governor Yusuf came on board, the agency turned into full-fledged and autonomous agency with the establishment Law. Normal legislative procedures were followed. And now an independent agency. This makes seamless operations possible. With clear mandate and global taste.

Billions of Naira injected in overhauling and modernizing the agency, were recovered within six months of becoming an autonomous agency. With full Information Communication Technology (ICT) infrastructure which turned the face of the agency via digital and GIS infrastructures, pave the way for that.

Employing GIS enterprise, that is modernizing land administration, beginning from land application to the level of acquiring Certificate of Occupancy (C of O) has now become a seamless operation. Where slow operation fades away.

For Internally Generated Revenue (IGR) the agency was generating a maximum of Fifty Million Naira (N50m) monthly. With the new Law in place and dedicated leadership, from His Excellency down to the Director General of the agency, Dr Dalhatu Aliyu Sani, and dedicated staff, KANGIS can now boost of generating a maximum of up to Seven Hundred and Fifty Million Naira (N750m) monthly.

Racketeering of land documents by touts and weak minded internal elements, has significantly minimized. A system has now been in place for a land applicant to monitor the movement and progress of his or her application from the comfort of one’s room.

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There is an improved manpower, who are always undergoing training and retraining. To cope with the global best practice. With this and the digitalization of the agency, corruption is being reduced to minimal level in the administration and management of land. So also laziness from the part of the staff, unproductive posture, double allocation and insecured process for land ownership are all shelved aside.

Under the wisdom of His Excellency, the Governor, the agency, KANGIS, works hand in hand with the state ministry for land and physical planning. Unlike in some other states, where such agencies wall out ministries of land. Not only maintaining the two institutions, in Kano, both the agency and the ministry work harmoniously in rancour-free atmosphere.

Though land ministry is the mother ministry, but rivalry between them is significantly at the lowest level. It may interest one to know that all payments of the ministry are paid through KANGIS.

The Director General of KANGIS Dr Sani is a renown scholar of geographic information system of global repute, who was invited by Governor Yusuf from far away Turkey, to come and serve his state. Without hesitation, Dr Sani responded positively to His Excellency’s request. Here he is, Dr Sani brought many strategies and innovations to KANGIS. The political will of the Governor helps much in this development. That has eluded the agency since its creation in 2012.

Understanding the genuine political will and commitment of the Governor towards the spirit development of the agency, the good working relationship between all the political appointees and staff of the agency and the mother ministry, is strengthening day in day out. They all understand what team work is to the development of the state.

Ranging from the Commissioner for Land and Physical Planning, Abudujjabar Muhammad Umar, Adviser to the Governor on Land Matters, Hadiza Gadanya, Director General of KANGIS, Dr Dalhatu Aliyu Sani, Senior Special Assistant to the Governor on Land Matters, Alhaji Ahmad down to the Senior Special Reporter Nanu Kankarofi, all believe and understand what team work is and what Governor Yusuf wants in reshaping land administration, control and ownership in the state. Kudos to them all.

Another important picture of Governor’s genuine love for a new Kano is his non-interference in KANGIS’s operations and technical decisions. Being an autonomous with competent hand as the Director General, Governor Yusuf believes he puts a square peg in a square hole. At KANGIS and the mother ministry, modernization with global touch is quite visible. It was this visibility, I guessed, that prompted other states to come to Kano and start shopping for ingenious land administration.

I can still remember vividly clear, when the immediate past Minister for Housing and Urban Development, Ahmad Dangiwa visited KANGIS sometime back, he informed the DG that when he returned back to Abuja, he would inform President Bola Ahmed Tinubu, to kindly urge other states of the federation to come to Kano and visit KANGIS for them to replicate Kano model of land administration. I don’t know if that really happened.

With the full operation and commitment of KANGIS and Land Ministry, Kano Master Plan of over 30 years is now being undusted and ready to be revisited word by word. This is possible as a result of Governor Yusuf’s political will and commitment.

Anwar writes from Kano
Monday, 3rd August, 2026

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Opinion

Borders, Visas and the Beautiful Game: How U.S. Immigration Policies Shaped Global Perceptions During the 2026 FIFA World Cup

Published

8 hours ago

on

August 3, 2026

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Solomon Emmanuel olamilekan

As the United States welcomed millions of football fans for the 2026 FIFA World Cup, another story unfolded beyond the stadiums. Visa restrictions, border policies, and immigration procedures became central to international discussions, raising questions about whether America’s commitment to security aligned with its image as a nation of openness and inclusivity.

The FIFA World Cup has always represented more than football. Every four years, it brings together people from different cultures, languages, and backgrounds in a celebration of unity through sport. For the United States, co-hosting the 2026 FIFA World Cup alongside Canada and Mexico was an opportunity to reinforce its image as a nation built on diversity, openness, and international cooperation. Yet as millions of supporters prepared to travel, immigration policies and visa restrictions became almost as widely discussed as the matches themselves.

Long before the opening whistle, the global conversation had shifted beyond tactics, team selections, and stadium preparations. Instead, many fans found themselves navigating visa interviews, lengthy processing periods, and uncertainty over whether they would be allowed to enter the United States. The result was a tournament that not only showcased world-class football but also reignited debates about borders, mobility, and the balance between national security and international hospitality.

Beyond the sporting spectacle, the 2026 FIFA World Cup also became a platform for public diplomacy and nation branding. Major sporting events provide host nations with opportunities to communicate their values, strengthen international relationships, and project a positive national image. Consequently, immigration procedures, border experiences, and visa accessibility became part of the broader story through which global audiences evaluated the United States as a host nation.

Visa Policies Put Fans in the Spotlight

According to FIFA, purchasing a World Cup ticket did not automatically grant entry into any of the host countries. The governing body repeatedly advised supporters to apply for visas well in advance, reminding fans that immigration decisions remained the responsibility of each host government. For thousands of supporters from countries requiring U.S. visas, securing a match ticket was only the beginning of the journey.

The Associated Press (AP) reported that, unlike several previous World Cups where host nations introduced simplified entry systems for accredited visitors and supporters, the United States largely maintained its standard immigration procedures. As a result, many fans from Africa, the Middle East, and parts of Asia encountered significant administrative hurdles before they could even think about entering a stadium. The report noted that supporters from countries such as Iraq, Ghana, Haiti, and several African nations faced long visa waiting periods, high refusal rates, and uncertainty despite holding legitimate World Cup tickets.

For African supporters, the challenge was particularly significant. Football occupies a unique place across the continent, where fans are renowned for bringing colour, music, and unmatched enthusiasm to every World Cup. During the tournament preparations, the U.S. government proposed visa bond requirements ranging from $5,000 to $15,000 for certain travellers. The proposal generated widespread concern before eligible FIFA World Cup ticket holders were later exempted. Despite this exemption, visa appointment delays, lengthy processing times, and existing immigration procedures continued to present significant obstacles. Similarly, The Guardian noted that the controversy highlighted broader inequalities in global mobility, with many observers arguing that such restrictions appeared inconsistent with FIFA’s message that football should be accessible to everyone regardless of nationality.

Beyond the Fans: Journalists and Participants Face Challenges

The debate over U.S. immigration policies did not end with football supporters. Journalists, tournament participants, and prominent football personalities also found themselves caught in the complexities of the American immigration system. As a result, discussions about border policies increasingly became part of the World Cup narrative, drawing international attention to how the United States balanced security with its role as host of the world’s biggest sporting event.

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One of the most widely reported incidents involved “Mama Radio,” the celebrated Democratic Republic of Congo superfan known for travelling across the world to support African teams. Reuters reported that she was denied a U.S. visa despite her long history of attending international football tournaments, preventing her from supporting her team at the World Cup. The story attracted global attention because it illustrated how even well-known football ambassadors could struggle to navigate immigration procedures. For many observers, her absence symbolised the barriers faced by ordinary supporters from developing countries.

The Associated Press also reported concerns that lengthy visa processing times could affect accredited journalists travelling from some countries. Although FIFA accreditation grants access to matches and official events, it does not replace national immigration laws. Consequently, journalists were still required to satisfy U.S. visa requirements before entering the country, prompting discussions about equal access to one of the world’s largest sporting events.

FIFA consistently reminded supporters that while it could facilitate information and coordinate with host governments, immigration decisions ultimately remained the responsibility of each sovereign nation. Meanwhile, U.S. officials maintained that the country’s immigration measures were designed to protect national security while ensuring the safe hosting of millions of international visitors. Migration scholars also observed that mega sporting events increasingly expose the tension between border security and global mobility, with visa policies often becoming symbols of a nation’s openness to the world. For many travelling supporters, however, the experience extended beyond football, as months of visa applications, embassy appointments, and travel uncertainty became an integral part of their World Cup journey.

Security or Inclusivity?

As the tournament progressed, international media framed the immigration debate in different ways. BBC Sport highlighted the practical challenges experienced by supporters from countries facing lengthy visa processing times. Reuters focused on personal stories that illustrated the human impact of visa denials, while The Guardian questioned whether restrictive immigration procedures aligned with FIFA’s vision of football as a game that unites the world. Together, these reports shaped global perceptions of the United States, portraying immigration policy as an important part of the World Cup story.

From a strategic communication perspective, immigration procedures became part of America’s international brand narrative, shaping perceptions as much as the tournament itself. Rather than focusing exclusively on football, international media increasingly framed the visitor experience, visa accessibility, and border policies as indicators of America’s openness and inclusivity. This demonstrates how government policies can influence nation branding and public diplomacy, especially during globally televised events that attract billions of viewers.

Supporters of the U.S. government’s approach argued that hosting a global sporting event should not require compromising national security. Every sovereign nation, they maintained, has the responsibility to regulate entry into its territory and protect both citizens and visitors. Others contended that the measures created unnecessary barriers that contrasted with America’s image as a welcoming nation built on immigration and cultural diversity.

More Than a Football Tournament

The immigration debate surrounding the 2026 FIFA World Cup ultimately became a test of America’s global image. While the United States successfully staged one of the biggest sporting events in history, conversations about visas and border access became an enduring part of its legacy.

The tournament demonstrated that global sporting events are judged by more than the quality of football on the pitch. They also influence how host nations are perceived by the international community. Football succeeded in bringing the world together, but immigration policies influenced who could fully participate in that celebration.

From a communication and media studies perspective, the 2026 FIFA World Cup demonstrated that successful event hosting extends beyond logistics and sporting excellence. Public diplomacy is shaped not only by ceremonies and stadiums but also by the experiences visitors have before they arrive. Every visa approval, border interaction, and media report contributes to the construction of a nation’s international reputation. In this sense, immigration policy became a communication tool that influenced how the United States was perceived throughout the tournament.

As future nations prepare to host international sporting events, the lesson is clear: hospitality extends beyond world-class stadiums and efficient organisation. It is also reflected in how accessible a country is to the people who wish to experience its culture, support their teams, and celebrate the universal language of football. In the end, the 2026 FIFA World Cup reminded the world that while football has the power to unite nations, border policies can shape who gets to be part of that shared experience.

 

Solomon Emmanuel olamilekan
Department of development and Strategic communication
University of Abuja

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