Politics

From MAKAFI to AWAKAI: The Display of Blind Politics and Political Idolatry

Published

5 months ago

September 5, 2025

By: Ibrahim Ishaq (Ɗan’uwa Rano)

When people embrace labels like ‘blind followers’ or ‘sheepish supporters’, they are not practicing democracy, they are surrendering their humanity. And democracy cannot thrive without independent minds

First of all, I must express my gratitude to my teacher, Dr. Auwalu Anwar. From his article titled *’From Sawaba to Asara’*, I gained deeper knowledge and clearer understanding of who Kwankwaso is and what Kwankwasiyya represents. That lecture opened my eyes and strengthened my resolve to write this short reflection, particularly on how blind and sycophantic politics has taken root among our people, from leaders to followers.

Blind politics is not limited to the reckless words of followers who degrade their own human dignity. It also includes the irresponsible utterances of political leaders directed at their followers – words which sometimes insult human beings whom Allah has honored, corrupt public morality, and promote thuggery and disrespect among the youth.

The word of our Creator provides a key reminder about the honor and dignity of human beings. Allah Himself declared that He has ennobled mankind. In the commentary of scholars, this means that man is not to be humiliated or debased. If we accept this truth, then why should we call ourselves “blind” (MAKAFI) when Allah has not afflicted us with blindness? Why should we label ourselves “sheep” (AWAKAI)? The truth is, this is nothing but a reckless way of expressing loyalty to a leader within a political system, without considering the danger such behavior poses to our very lives.

To be fair and historically accurate, Kwankwaso and his followers were not the first to engage in this destructive culture of blind loyalty. It dates back to the Second Republic, during the administration of the late Abubakar Rimi, the first civilian governor of the old Kano State. In fact, many of the political strategies and public speaking style that Kwankwaso employs today were learned from the late Abubakar Rimi Limamin Canji “Leader of Change.”

At the height of Rimi’s popularity, he also had blind followers – some went so far as to claim that even if Rimi were to jump into fire, they would follow him. This should not surprise anyone, considering the level of popularity Rimi enjoyed, which Kwankwaso has not yet attained. Several scholars and historians confirmed this. Among them is Sheikh Ibrahim Khalil, Chairman of the Kano Council of Ulama and a former gubernatorial candidate under the ADC, who affirmed this point during an interview I conducted with him on ‘Bakon Mako’. Likewise, Musa Nuhu Yankaba, former publicity secretary of the NNPP in Kano (before the party split), also confirmed this claim after parting ways with Kwankwasiyya. He is now the secretary of the NNPP’s “fresh faction” in Kano.

Even before Rimi, traces of this culture existed – some information even suggest that during the days of Mallam Aminu Kano, known as Tabo and Santsi, there were also leaders whose reckless words were tolerated and who enjoyed blind loyalty from their followers.

Bringing it closer to our own time, we have witnessed political leaders make degrading remarks filled with insults against fellow human beings. For example, recently the Kano APC chairman, Abdullahi Abbas, became notorious for his slogan “ko da tsiya ko da tsiya-tsiya” (“by force or by whatever means”), in addition to other foul remarks directed at his political opponents. Similarly, Alhassan Ado Doguwa, member representing Doguwa and Tudunwada Federal Constituency, once assembled his followers and asked them: “Who will you vote for in 2023?” When they shouted “APC,” instead of him stopping there, he went further and abusively declared: “If you don’t vote APC, then you will vote for your father!”

What is most shocking is that none of his associates or followers objected or cautioned him. Instead, they cheered him with excitement. This clearly reflects how blind politics has gained ground among leaders and followers alike.

Even in neighboring states, we see similar patterns. In Jigawa, for instance, Governor Mallam Umar Namadi Ɗanmoɗi has supporters who go to great lengths to portray him as infallible: asserting that everything he does is always correct. They lavish him with praise, often saying, *“Mallam yana kan daidai”* (“The Mallam is always right”).

Yet, as a scholar, Governor Namadi surely knows the truth: no human being is without error. Only Allah Almighty and our beloved Prophet, peace be upon him – are free from mistakes.

So why, if he truly understands this, does he allow his supporters to keep feeding him such flattery? Why does he sometimes show visible pleasure when they claim he is always right? This is the essence of political sycophancy: the supporters know they are speaking falsehoods, the leader knows the lies, yet both tolerate them for the sake of politics.

But where the situation becomes most alarming is within Kwankwasiyya, in Kano. Many of its members have openly accepted labeling themselves not only as blind followers *’MAKAFI’*, but also as sheep *’AWAKAI’*, just to please their leader. The piercing looks Kwankwaso gives when addressing his “blind” and “sheepish” supporters, along with the language he uses, convinces them that he is their only political idol. They are ready to accept anything he does as right.

In my archive, I came across a video where Kwankwaso gathered people and boasted about his contributions to the education of citizens from poor families – who he claimed he turned into “people of worth.” On the basis of this, he openly declared: “Any okada rider (tricycle rider) who does not place my poster at the back of his bike, may God’s curse be upon him.”

Another recent event further confirms what my teacher, Dr. Auwalu Anwar, once said: “Kwankwaso is a political fraudster who manipulates the gullibility of his followers for his own gain.” Recently, at a political gathering of his loyalists, he openly declared: “We have a party, and we are comfortable in it. Anyone who wants to talk to us, our door is open for alliances.”

In reality, this statement does not reflect the language of a nationalist or a visionary leader. At a time when politicians like Atiku Abubakar, with nearly 7 million votes in the last election, and Peter Obi, with over 6 million votes, are willing to sacrifice personal interests to unite for Nigeria’s survival, Kwankwaso, with barely 1 million votes – presents himself as a commander of a great army, insisting that others must come and negotiate with him. This alone shows clearly that he is a self-serving political merchant, arrogant and indifferent to the national interest – traits that God does not love.

In summary, all the misbehavior of Kwankwaso’s supporters, their insults to respectable people, their blind loyalty and their acceptance of being called animals – has never once been rebuked by him. On the contrary, he often appears delighted, as though he enjoys watching them degrade themselves. Yet the greatest danger of this style of politics is that it will eventually backfire, even on Kwankwaso himself. And history is never lenient with anyone.

Blindness of the heart surpasses even the blindness of the eyes. To willingly embrace the idea of being blind or behaving like sheep is to confess to the death of independent thought. Sheep, ‘AWAKAI’ after all, do not question, do not resist, and do not reason – they simply follow. When human beings reduce themselves to this level in the name of loyalty, politics ceases to be politics, it becomes worship.

This culture of blind allegiance is dangerous for democracy. It shields politicians from accountability and silences critical voices, creating an environment where incompetence and corruption thrive unchecked. The more people boast of their blindness and sheepishness, the more they strengthen the chains that bind their own freedom.

What is worse is the pride with which many now accept this degradation. To call oneself a “sheep” in service of a political leader is not humility – it is humiliation. It is a public declaration that one’s reason has been sacrificed on the altar of sycophancy. And a society where sycophancy is celebrated cannot build a future on justice, fairness, or truth.

Let this brief reflection serve as a wake-up call: Until Kano abandons the politics of blind loyalty and sycophancy, its future will remain hostage to the whims of demigods.

May Allah grant us wisdom, courage, and long, beneficial lives.

Ibrahim Ishaq (Ɗan’uwa Rano)
Email: _danuwarano@gmail.com_
Telephone: _+2348056479966_

Politics

The Game Changer: Abba Kabir Yusuf and the Politics of Reunion

Published

7 hours ago

January 30, 2026

Nigerian Tracker

By: Muhammad Garba

In every political season, there emerges a figure whose actions rise above personal pride and partisan noise, a figure who understands that power is not merely about holding office but about healing fractures. In Kano today, that figure is Abba Kabir Yusuf. His return to the All Progressives Congress is not a retreat, nor is it a surrender. It is an act of political wisdom. In the language of the streets and the conscience of the people, it is the Game Changer, the unifier of divided paths.

Politics in Kano has never been a gentle affair. It is deeply emotional, fiercely ideological, and rooted in history. Over the years, loyalties hardened, camps solidified, and disagreements took on a life of their own. In such an atmosphere, it takes uncommon courage to choose reunion over resentment. Abba Kabir Yusuf has chosen the harder path. He has chosen the path that prioritizes Kano over camps, the people over pride, and the future over old wounds.

His rejoining of the APC must therefore be understood beyond the narrow lens of party movement. It is a statement that Kano can no longer afford endless political hostility. It is a recognition that governance thrives not in isolation but in cooperation. It is a belief that leadership is at its finest when it brings people together, even those who once stood on opposite sides.

For Kano and its people, this reunion is a blessing in clear and practical terms. Kano is a state of enormous human capital, commercial energy, and cultural influence. Yet, its full potential has often been limited by political divisions that weakened its bargaining power at the national level. A united Kano speaks louder. A reconciled leadership attracts attention, projects confidence, and commands respect. By returning to the APC, Abba Kabir Yusuf places Kano closer to the center of national decision making, where policies are shaped, resources are allocated, and futures are negotiated.

There is also a deeper moral lesson in this move. Leadership is not stubbornness. Strength is not the refusal to change course. True strength lies in knowing when to let go of bitterness for the sake of progress. In choosing reunion, Abba Kabir Yusuf reminds us that politics should be a means to improve lives, not a battlefield for endless grudges. He embodies the ancient wisdom that peace is not weakness, and compromise is not defeat.

As a unifier, his value lies not only in where he stands but in what he represents. He speaks to the ordinary Kano citizen who is tired of political tension and hungry for development. He speaks to traders who want stable policies, youths who seek opportunity, and elders who long for harmony. His return reassures them that leadership can still be guided by conscience and collective interest.

The APC too stands to gain from this reunion. A party grows stronger not by exclusion but by accommodation. By welcoming Abba Kabir Yusuf back, the party signals maturity and readiness to move forward as a broad platform that reflects Kano in all its diversity. It becomes a house large enough to contain different histories but united by a shared responsibility to govern.

In the final analysis, Raba gardama is not merely a nickname. It is a role. It is the calling of leaders who step into the storm and calm it, who choose bridges over walls. Abba Kabir Yusuf has stepped into that role at a critical moment in Kano’s political journey. His return to the APC is a reminder that the greatest victories in politics are not won at rallies or polls alone, but in the hearts of a people yearning for unity, stability, and a future they can believe in.

Kano, once again, has been given a chance to walk together. And history will remember those who chose reunion when division was easier.

Muhammad Garba, writes from Kano

Politics

Churchill’s Lesson for Kano: Politics Is Earnest Business – And Yusuf Just Mastered It by Joining APC

Published

2 days ago

January 28, 2026

Nigerian Tracker

By Dr. Mukhtar Bello Maisudan

President Kano State Scholars’ Assembly
In the timeless words of Sir Winston Churchill, “Politics is not a game. It is an earnest business.” Yet, embedded in this earnestness is the fluidity of alliances, the pursuit of progress, and the unyielding quest for what benefits the people. Churchill, a wise statesman whose insights have endured through eras of turmoil, reminds us that politics transcends rigid ideologies or personal loyalties—it’s about delivering tangible results. This reflection rings particularly true in the dynamic landscape of Nigerian politics, where adaptability often spells the difference between stagnation and advancement. Today, as we turn our gaze to Kano State, Governor Abba Kabir Yusuf’s decision to rejoin the All Progressives Congress (APC) exemplifies this wisdom, marking a pragmatic step toward unity, stability, and accelerated development for the people of Kano.
Kano, the commercial heartbeat of Northern Nigeria, has long been a theater of intense political drama. From the era of colonial influences to the post-independence struggles, its politics have been shaped by charismatic leaders, shifting party loyalties, and the ever-present tension between state ambitions and federal realities. In recent years, the state has witnessed a whirlwind of changes: the 2023 gubernatorial election, fraught with legal battles and recounts, ultimately installed Yusuf under the banner of the New Nigeria Peoples Party (NNPP), backed by his mentor, Rabiu Kwankwaso. Yet, governance in a federation like Nigeria demands more than electoral victories—it requires alignment with the center to unlock resources, foster collaboration, and drive socio-economic growth. Yusuf’s move to APC on January 26, 2026, is not a betrayal of principles but a calculated realignment that prioritizes Kano’s future over partisan rigidity.
Critics, including voices from the NNPP, have decried this as a “betrayal,” pointing to the Kwankwasiyya movement’s role in Yusuf’s rise and the electorate’s mandate against the previous APC administration under Abdullahi Ganduje. They argue it undermines the trust of those who voted for change after years of perceived misgovernance. But let’s apply Churchill’s lens here: Politics is earnest business, not a static allegiance. Yusuf’s defection comes amid internal NNPP crises and the practical challenges of governing an opposition state in a nation where the APC holds federal sway. By rejoining a party he was once part of in 2014—when he even conceded a senatorial ticket to Kwankwaso—Yusuf is signaling a return to a “familiar and structured platform for progressive governance.” This isn’t opportunism; it’s statesmanship. Aligning Kano with the ruling party opens doors to federal support, infrastructure projects, and economic initiatives that could transform the state’s fortunes.
Consider the potential dividends: Enhanced collaboration with President Bola Tinubu’s administration could mean more funding for Kano’s agricultural hubs, improved healthcare, and bolstered security in a region plagued by banditry. Yusuf himself has emphasized “national cohesion and development” as key drivers, echoing the need for unity in a divided political era.

With 21 state assembly members, and 44 local government chairmen following suit, this mass defection consolidates power, reduces legislative gridlock, and positions Yusuf as the APC’s frontrunner for 2027—ensuring continuity in his developmental agenda. In a state where poverty alleviation and youth empowerment are pressing, such stability is invaluable.
Of course, politics isn’t without its ironies. Yusuf’s move has drawn endorsements from former rivals like Ganduje and Deputy Senate President Barau Jibrin, who see it as a pathway to “stronger collaboration and accelerated socio-economic development.” This underscores another wise truism: In politics, there are no permanent enemies, only permanent interests. Kano’s interests—jobs, education, and prosperity—outweigh any lingering grudges. As the APC now controls 29 of Nigeria’s 36 states, Yusuf’s decision places Kano firmly in the national mainstream, avoiding the isolation that has hampered other opposition-led states.
In reflecting on what a wise man like Churchill would say, we’d do well to remember that effective leadership demands flexibility. Governor Yusuf’s return to APC is a bold, forward-thinking choice that deserves applause, not condemnation. It reflects the maturity of a leader who puts his people first, navigating the earnest business of politics with an eye on lasting progress. For Kano, this could herald a new chapter of unity and growth—proving once again that in the game of governance, wisdom prevails over dogma.

Politics

Murtala Sule Garo: The Strategic Bridge to Kano’s Political Alignment

Published

3 days ago

January 27, 2026

Nigerian Tracker

By Mansur Chiranchi

Governor Abba Kabir Yusuf has effectively resigned from the NNPP and his defection to the APC is certain. And since the Deputy Governor, Aminu Abdussalam Gwarzo, has remained with the NNPP, there is a clear political opening for a deputy- governor position in the political realignment within the new APC-led administration.

As the situation shows, this is why Murtala Sule Garo is the Key to Kano’s political realignment.
He is a politician with significant grassroots momentum. Whenever he walks through the streets of Kabo, or any of the numerous communities he has touched, crowds of young men and women line up the roads chanting: “Sai Commander.”
This nickname is more than a term of endearment for his generosity; it reflects a reputation built on relentless community work, decisive leadership, and a political instinct that has propelled him from a local government aide to the frontline of Kano State’s political powerhouse.

Born on May 16, 1978, in Garo, Kabo Local Government Area, Garo was raised in a household that valued dignity, service, and solidarity. These early lessons in communal responsibility shaped a political philosophy rooted in the belief that impactful development must begin at the grassroots.

As he grew up, Garo entered public service as a Special Adviser to the Kabo Local Government Area Chairman. His leadership qualities began to manifest and his ability to translate community needs into actionable projects quickly earned him the chairmanship of the LGA.

When he eventually became the chairman for Kabo LGA, his colleagues recognized his vibrant leadership. Across the state’s 44 local governments all his peers decided to elect him to lead the Association of Local Governments of Nigeria (ALGON) in Kano. As Chairman of ALGON, he ensured a stable and productive relationship between state authorities and local officials, a development that enhances rapid development and tapping of of the state’s natural resources.

In between 2019 and 2023, Garo was the Commissioner for Local Government and Chieftaincy Affairs. He was at the heart of Kano’s rural development agenda and his tenure was defined by three key pillars:
Educational revitalization that saw rapid renovation of primary school facilities across all 44 LGA; rural infrastructure that opens new trade routes for farmers and economic empowerment and implementation of programs that reduced rural-urban migration by lifting citizens out of poverty.
His hands-on style and pragmatic approach had equally earned him the reputation of an “achiever” rather than a mere talker, gaining him credibility even across party lines.

Party insiders describe Garo as a “political engine” capable of mobilizing votes across both urban and rural divides. With record of remarkable results, his deep roots in the Northern Kano Senatorial District and his influence within youth organizations led to his strategic selection as the running mate to Dr. Nasir Yusuf Gawuna in the 2023 gubernatorial election.

His leadership style—often described as a blend of military precision and civilian empathy—sets clear targets while maintaining accessibility, remaining humble and approachable. He delegates responsibility but personally monitors results, a trait that further solidifies his “Commander” title.

The Path Forward

As Kano prepares for an eminent political realignment, Murtala Sule Garo stands as the most suitable and viable candidate for the position of Deputy Governor. His track record suggests he will prioritize sustainable rural development, human capital investment, and transparent governance.

By nominating Garo, Governor Abba Kabir Yusuf has a unique opportunity to strengthen his administration now and brighten his 2027 reelection prospects. Garo’s blend of grassroots credibility and administrative competence makes him an indispensable player in shaping the future of Kano State.

Chiranchi contributed this piece from Dorayi, Kano