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Trump’s Threat To Nigeria:It All Begins Within Ourselves- Mudassir Aliyu

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President Donald Trump

 

 

BY
MUDASSIR ALIYU YUNUSA.

 

It is often said that ‘a cracked wall could easily be penetrated’ and ‘a scattered stick is fragile and easily broken as opposed to bundles of sticks’. This is obvious to what is exactly happening in our country. Nigeria is a heterogeneous country with diverse nature of ethnic, tribal and religious backgrounds. After the attainment of independence in 1960, Nigeria was divided into three sub division, Northern, Western and Eastern regions. Each region was under the leadership and control of Premier who mostly possess large span of control, though in each region there is bound to have major ethnic group and number of minorities among the people, yet the diversity then was so negligible as the country’s development was prioritized above any sentiment, our attitudes and mindsets were geared towards uplifting the country wholeheartedly, that is why the development’s slogan of Northern Nigeria was ‘One North One People irrespective of People’s identity’ and at that time all Northerners are called ‘YAN AREWA.

Later, the country adopted Federalism and the peaceful co-existence still remained even after the Civil War, our leaders were so patriotic and were always ready to serve the country to attain development. Likewise the followers were living together peacefully and harmoniously, with respect, trust and self confidence, at that time there were little or no issues of ethnic and religious rivalries.

Sometimes I used to reflect back and rewind so many life incidences during our childhood days (though not too far from), but there was good, cordial and egalitarian relationship among the community more importantly the neighborhood setup within a typical Hausa locality. At that time children within the community belongs to all parents, and certainly all neighboring houses were also belong to all children too. Our parents were living with free minds, shaping, influencing, dictating and commanding discipline towards all children regardless of any close or bond of relationship as against present day’s notion of ‘my children are only mine and nobody should interfere with my family no matter how the correlation exists including one’s biological siblings.

I remember some elders that influenced and made sure the children are behaving within the community on the right track and indeed in a good manner and mannerism .

I can also recollect some moments of childhood we observed in common within my peers like going freely and jumping from one house to another playing, watching, eating and to some extend taking bath without any feelings of indifference or fear of humiliation and embarrassment from the respective households.

We fall in and out to various houses among which are Gidan Alhaji Garba Yola, Gidan Senator Ahmed Birniwa, Gidan Alhaji Saleh Runin Gado, Gidan Alh Ahmed Daneji, Gidan Alhaji Aminu Bello, Gidan Alhaji Lawan Ibrahim, Gidan Alh Saleh kafin Hausa, Gidan Bintan Ali, Gidan Alh Sani Gwarzo, Gidan Hadizan Doctor, Gidan Sule Custom, Gidan Ladi Ho, Idin Iye na Adamu Sima and many houses within our main line and beyond.

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At that time there was no feeling of heterogeneity and religious and tribal differences were seized to exist, because we live together peacefully; we intermingled, interact and blend together with other tribal people some of them are Muslims and NON Muslims Yoruba and Ibo friends like Nuraini, Chimeaze, Ifanyo, Anthony, Kosi, Kofi, Kojo without any discrimination, we go on errand together, we ate their tribal foods and they freely came to our house to play, watch TV, eat and had siesta during day times while played some jumping and hiding games by the moonlights.

The quality of relationship that exists then, the decent and good morality as well as the cordial attachment, respect and admiration amongst the people especially the neighbors were so overwhelming and making me feeling nervous particularly when I remember how we used to be the same as members of a given household particularly in the event of marriage or naming ceremonies, we move freely and enjoy the same domestic privileges with members of different houses. At the time of Boarding schools visiting, we go to see our sisters from the other houses, and our friends from the other are also invited to pay a visit to our sisters in boarding schools. That was my first opportunity to visit some towns like Taura, Danbatta, Jogana, Kura, Babura, Sumaila, Garki, Goron Dutse etc all in the name of visiting of my biological and other neighbouring sisters within my locality.

Today, the narration is no longer the same; our attitudes and characters are completely not the same, the pattern of upbringing children of nowadays has changed from what we have grown to know. I wonder how Parents of today have deviated from many good traditions they were adopted upon during their childhood and adolescent age. It is obvious that many children of today are no longer children of the community rather they are proudly considererd as only fathers and mothers wards, this to some extend give them an impression of not respecting elders within the community, many do not accept the notion of behaving and respecting the command of any elder apart from their parents. And the bad thing that is happening is unacceptable, to the extend that if somebody outside tried to command and discipline the children for doing wrong some parents boldly shows their anger which discourage members of the community to disregard any wrongdoing by those children.
However, with strong tribalism and antagonistic relationship that was deliberately created per say the strong shield among the diverse people has broken down while hatred, enmity and hostilities among people surfaces which overturned the long existing peaceful co-existence and pave way for corruption, nepotism, tribalism, banditry and above all insurgency within the polity.

if there is no issue of the above mentioned negative factors Nigeria and Nigerians would never allowed any discrimination against one another not to talk of other external force to throw threats no matter how powerful and influential they are.
This threat is therefore, could be a turning point for Nigerians to fight against diversitoes like ethnic rivalry, religious bigotry, social discrimination and class differences. It is time to reflect back and readopt the peaceful relationship more importantly our leaders should wake up and ensure justice and fair play among the diversed people so that the lost glory, the peaceful coexistence will be restored. Nigerian Government as a matter of urgency should work tirelessly with intense political will and should wage a serious war against corruption and high level of kleptomaniac attitudes within government and nongovernmental spheres.

 

No doubt if Nigeria and Nigerians will forget any form of diversity and heterogeneity; work together as one entity and similar people, I m sure all the treachery and foul play in the name of ethnic rivalry and religious intolerance would definitely seized to exist from within the country and this would not allow any crack not to talk of a threat or aggression from outside forces.

Opinion

To DSS Boss: What Was Good for Ese Oruru Must Also Be Good for Walida Abdulhadi-Yushau A. Shuaibu

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By Yushau A. Shuaib

Among the current crop of Nigeria’s security chiefs, perhaps none is as widely respected for his professional record as the Director General of the Department of State Services (DSS), Adeola Oluwatosin Ajayi. Since his assumption of office, he has been celebrated as a quintessential officer—one who is neither a religious bigot nor an ethnocentric partisan. His track record in states like Bauchi and Kaduna reflects a man who understands the delicate fabric of our diverse society and has often supported Muslim communal activities with the same zeal he applies to national security.

It is precisely because of this high regard that I find myself profoundly bewildered. Why is it that this same leadership, credited with a commitment to due process, appears to be wavering in the face of a clear court order? I am referring to the case of Walida Abdulhadi Ibrahim, a young Muslim girl from Jigawa State, and the stalled prosecution of a DSS operative, Ifeanyi Onyewuenyi, accused of her abduction, sexual exploitation, and forced conversion to Christianity.

This disturbing saga echoes the 2015–2016 Ese Oruru case. The nation vividly remembers how a teenage girl from Bayelsa was taken to Kano by Yunusa Dahiru (popularly known as “Yellow”), where she was allegedly converted to Islam and impregnated. The public outcry at the time was overwhelming. The media, civil society, and the international community demanded swift justice.

The Bayelsa State Government under Governor Seriake Dickson intervened decisively — providing medical care, insisting on a thorough investigation, and ensuring prosecution. Yunusa Dahiru was eventually convicted and jailed. Ese Oruru received rehabilitation and later graduated from the University of Ilorin in flying colour

In my recent essay, “From Ese Oruru to Walida: Unmasking Selective Outrage,” I asked a rhetorical question that now feels prophetic: Would Walida’s case attract the same moral panic? Or would it be quietly buried because it doesn’t fit a convenient narrative of religious persecution? My fears are being validated by the day.

A coalition of civil society and faith-based organisations recently raised the alarm in Abuja, accusing the DSS of violating a subsisting court order directing the release of 16-year-old Walida to her family. They specifically named DSS officer Ifeanyi Onyewuenyi as central to the allegations and called for his prosecution should any culpability be established.

A petition filed by Gamji Lawchain paints a disturbing picture: a minor allegedly abducted two years ago, held in unlawful custody, and denied access to her parents. Her father maintains that the trauma of this ordeal contributed directly to the untimely death of Walida’s mother.

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At the heart of the controversy is the DSS acting simultaneously as custodian and investigator — a clear conflict of interest. Compounding this is a suspicious dispute over her age. While the family insists she is 16, there are attempts to portray her as a 22-year-old adult. An independent, document-based verification of her age is essential. Anything less would undermine the integrity of our child‑protection laws.

Strangely, a group known as the Arewa Youth Assembly (AYA) has issued a “counter‑message,” claiming that she left home in 2023 and was taken by a woman called Maryam — later identified as Chinaza — who allegedly converted her to Christianity. The AYA leader, Salihu Danlami, further asserted that Walida underwent a mental evaluation and is “stable” and “happy” with her captor. Such claims overlook the well‑documented psychological phenomenon known as Stockholm Syndrome.

We have seen this before in the North-East; rescued Chibok and Dapchi girls have, at times, expressed a desire to return to their abusers after rescue from ISWAP/Boko Haram, exhibiting emotional bonds with their captors as a survival-driven coping mechanism. A girl who has been serially abused and impregnated outside of matrimony cannot be declared “mentally stable” by a youth group in a press conference. She requires clinical rehabilitation, not media interviews.

The DSS must comply fully with judicial directives concerning Walida’s custody and potential reunification with her family. A neutral, independent inquiry into the allegations against the DSS operative should be conducted. If found guilty, he must face the full weight of the law—just as Yunusa Dahiru did in the Ese Oruru case.

There must also be transparent verification of Walida’s age through credible documentation and independent scrutiny. NAPTIP should assume a leading role, given the child-protection and trafficking dimensions.

Equally, the Jigawa State Government under Governor Umar Namadi must not remain on the sidelines. A decade ago, Governor Seriake Dickson of Bayelsa did not treat Ese Oruru’s case as someone else’s burden. He intervened decisively and stood by the victim. Jigawa should do no less for Walida.

The media and the public must resist the urge to frame this matter in inflammatory religious terms. During the Ese Oruru case, northern traditional rulers and religious leaders were hastily accused of complicity. We must not repeat that mistake or allow this situation to be cast as a religious confrontation. Just as many argued in 2016 that Yunusa’s actions did not represent Islam, we must also acknowledge that the alleged actions of Onyewuenyi do not represent Christianity or the DSS.

We cannot afford another cycle of collective suspicion. Responsible communication — not sensationalism — must guide public discourse. This is not a religious contest. It is a child‑rights issue. Justice must never depend on religious identity.

If Nigeria is to remain a nation governed by law rather than sentiment, then institutions — especially the DSS — must uphold due process, transparency, and accountability. This case must follow the same standard of judicial openness and constitutional procedure that defined the high‑profile Ese Oruru investigation, which the police handled with commendable neutrality.

I therefore respectfully appeal to the Director‑General of the DSS to act swiftly, transparently, and in full fidelity to the rule of law. As a man of established integrity, he must ensure that justice is neither delayed nor distorted. Let it never be said that under his leadership, the law became a respecter of persons or uniforms.

In cases involving alleged child exploitation or forced conversion, justice delayed is justice questioned. Institutional integrity is measured not by rhetoric but by response.

What was good for Ese Oruru must, in the interest of fairness and equity, also be good for Walida.

Yushau A. Shuaib is the author of An Encounter with the Spymaster and can be reached via yashuaib@yashuaib.com.

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Opinion

Ahmad Gambo Saleh:Catalyst Of A Virtuous Judiciary

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By Ahmad Muhammad Danyaro

 

“All the rights secured to the citizens under the Constitution are worth nothing, and a mere bubble, except guaranteed to them by an independent and virtuous Judiciary|” Andrew Jackson.irria.

 

 

The judiciary in Nigeria, as established by Section 6 of the 1999 Constitution, is crucial for interpreting laws, defending the constitution, and enforcing the rule of law. It acts as an independent arbiter, protecting human rights, settling disputes between government branches and citizens, and ensuring democratic accountability through judicial review.

 

According to the words of Ronald Reagan, Former President of the United States of America, “the greatest leader is not necessarily the one who does greatest things .He is the one that gets the people to do the greatest things.”

 

Ahmed Gambo Saleh ,Esq, is one of the most accomplished judicial administrators in Nigeria recognized for his transformational leadership, technical expertise and unwavering commitment to judicial reforms in Nigeria.

 

Since 30th June, 2017 when Ahmed Gambo Saleh took over as Secretary of the National Judicial Council, he has become a leading voice in shaping the future of the nation’s judiciary.

 

The National Judicial Council is one of the Federal Executive Bodies created by virtue of Section 153 of the 1999 Constitution of the Federal Republic of Nigeria in order to insulate the Judiciary from the whims and caprices of the Executive; hence guarantee the independence of this Arm of Government, which is a sine qua non for any democratic Government. The National Judicial Council was created and vested with enormous powers and functions of the erstwhile Advisory Judicial Committee (AJC) which it replaced.

Ahmed Gambo Saleh, Esq, was born on June 3, 1969, in Hadejia, Jigawa State. He is a seasoned legal administrator with over 20 years of experience, who previously served as the Chief Registrar of the Supreme Court of Nigeria. Saleh holds first and second degrees in Law from the Usman Danfodio University, Sokoto and Bayero University, Kano, respectively.

 

He worked briefly as a Private Legal Practitioner before joining the service of Jigawa State Ministry of Justice as a Senior State Counsel in 1998, where he rose to become Director of Legal Drafting in 2002.

 

Mr. Saleh was a one-time Chairman of the Nigerian Bar Association, Dutse Branch in 2008.

 

In the later part of 2008, he was appointed as a Special Assistant to Former Chief Justice of Nigeria, Hon .Justice Idris Legbo Kutigi ,GCON. Two years later, he was appointed the Deputy Director Litigation before his appointment as the 16th Chief Registrar of the Supreme Court of Nigeria.

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It was during his tenure as the Chief Registrar that the process of Court Automation commenced, and the interviews of candidates who applied for the conferment of Senior Advocate of Nigeria (SAN) were streamed live on the website of the Supreme Court, to enable members of the public to view and assess the suitability or otherwise of qualified candidates to forestall allegation of bias or preferential treatment.

 

Mr Saleh introduced technologies which enabled the Courtrooms to connect to a unified system that has a central repository for all audio/video of proceedings. This includes: the transcripts, audio/video recording of any hearing, appearances and courtroom proceedings.

 

He also installed in the court a device called the document camera with the capacity to display exhbits ,which can be viewed by judges, registrars and lawyers. This device converts a paper document camera or physical exhibit to an electronic image with the aim to enlarge or reduce the image.

 

Ahmed Gambo Saleh, LL.B, BL, LLM combines years in Management and Administrative experience. He is a member of several professional bodies and has served on quite a number of Judiciary Committees, among which are: Secretary, Legal Practitioners’ Privileges Committee; Chairman, Chief Registrars of Nigeria Forum; Chairman, Nigerian Bar Association, Dutse Branch; Member, Presidential Swearing-in Committee – 2015; Member, Judiciary Information Technology Policy Committee; Member, Federal Judiciary Tenders Board; Secretary, Jigawa State Shari’ah Implementation Committee, etc.

 

To put Saleh’s commendable feat into proper perspective, the Office of the Secretary he currently occupies is the pivot around which all the activities of the National Judicial Council revolve. It is the administrative office of the Council. The Office co-ordinates and supervises all activities of the Council including Council Meetings, disbursement and monitoring of funds. The success or failure of the Departments & Units in the Council depends on the Office. The Office liaises with other Arms of Government and Agencies to achieve the goals of the Council, among others.

 

As NJC Secretary, he oversees administrative functions of the judiciary, including serving as Secretary to the Legal Practitioners’ Privileges Committee.He continues to serve as a key administrative figure in the Nigerian judiciary.

 

Ahmed Gambo Saleh’s achievements as the Secretary of NJC are indelible and focused on areas characterized by technocratic, behind –the-secne reforms rather than high-profile public actions.

 

He is working assiduously to achieve the NJC’s set goals such as: an entrenched and preserved independent judiciary, a judiciary that is committed to the rule law, a financially autonomous judiciary, a proactive and vibrant judiciary that has judicial officers and staff with proven integrity and impeccable character, a dynamic judiciary manned by officers with various background, discipline, experience and competence and a judiciary that is information technology driven.

 

Humility is his defining character, Barrister Gambo Saleh is humble to a fault.God-fearing, gentle, peaceful, generous; yet unassuming and exceptionally intelligent. A natural leader and never pretentious. For anyone who knows Saleh, things are easily discernible about his character – humility, courage and a calm spirit.

 

As a scribe of NJC, an important arm of government –the judiciary – in the last nine years, it is on record that Gambo Saleh has brought new meaning to the position working diligently and honestly to enshrine a vibrant judiciary. To borrow from Greek writer Homer, “he is both a speaker of words of doers of deeds, benevolent and highly spirited.”

 

 

Danyaro is a Media and Public Affairs Specialist based in Abuja and can be reached via: @adanyaro202@gmail.com.

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Opinion

Waiya As An An Apostle Of Kano First-Kabo

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Hon (Amb) Ibrahim Abdullahi Waiya the Kano State Commissioner for Information and Internal Affairs, has clearly emerged as one of the most celebrated, outspoken, dynamic, and eloquent members of the cabinet of Abba Kabir Yusuf, not only within government circles but across Kano State. This perfectly aligns with the expectations many of us held at the time of his appointment two years ago. Given his background, experience, and unwavering commitment to the people, it was evident that he would bring something exceptional to governance.

What truly sets Waiya apart, however, is not just his competence, but the rare confidence and closeness he enjoys with the Governor. He stands as one of the most trusted allies of His Excellency, someone who understands the Governor’s vision deeply and communicates it with clarity, conviction, and loyalty. His ability to interpret, defend, and passionately project the policies and intentions of the administration reflects a strong working relationship built on trust and mutual respect. In many ways, he operates not just as a Commissioner, but as a central pillar in advancing and protecting the image and direction of the government.

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With his activism roots, intellectual depth, and fearless loyalty, Waiya has positioned himself as a “super Commissioner”, a dependable voice and a strategic force within the cabinet. As the KANO FIRST agenda unfolds, one cannot ignore his role as one of its foremost drivers, standing firmly beside the Governor and reinforcing his vision at every level.

We pray that Almighty Allah continues to protect and guide him, strengthen his capacity, and elevate him to even greater heights in service. Ameen.
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