NIGERIA BELONGS TO ALL OF US

I have written this open letter to His Eminence, Alhaji Muhammad Sa’ad Abubakar III, CFR, mni, Sultan of Sokoto and President-General of the Nigerian Supreme Council for Islamic Affairs, with profound respect for his office and for the historic institution he represents.

This is not an attack on Islam, neither an attack on Christianity.

Also, It is not an attempt to diminish the historical importance of the Sultanate, rather, it is a sincere contribution to a conversation I believe Nigeria must have with greater honesty, courage and intellectual maturity:

What does equal citizenship mean in Nigeria?

Our country has a complex history involving kingdoms, caliphates, indigenous political systems, colonialism, amalgamation, independence, religion, ethnicity and competing political traditions.

But after all that history, one question remains fundamental:

Who does Nigeria belong to? My answer is simple:

Nigeria belongs to all Nigerians.

I am publishing this letter openly because I believe conversations of this magnitude should not be confined to private rooms.

I hope it reaches His Eminence.

More importantly, I hope it reaches Nigerians—Muslims and Christians alike—who believe that our future must be built on equal citizenship, mutual respect, constitutional democracy and a shared sense of belonging.

I invite people to read this letter in that spirit.

Not as a provocation or as a religious argument. But as an invitation to think.

AN OPEN LETTER TO HIS EMINENCE, ALHAJI MUHAMMAD SA’AD ABUBAKAR III, CFR, mni

SULTAN OF SOKOTO AND PRESIDENT-GENERAL, NIGERIAN SUPREME COUNCIL FOR ISLAMIC AFFAIRS

Your Eminence,

OUR HISTORY MUST BE REMEMBERED HONESTLY—BUT IT MUST NOT BECOME A CLAIM ON THE FUTURE

Nigeria’s history contains great Muslim civilisations and political institutions.

Kanem-Bornu, the Hausa states and the Sokoto Caliphate represent important chapters in the history of the territories that eventually became Nigeria.

The Sokoto Caliphate, in particular, became one of the most influential Islamic political formations in West Africa.

That history deserves recognition and respect.

But history presents us with an important question:

Does historical political authority confer permanent political ownership?

I believe the answer must be no.

The British colonial conquest and occupation of the territories that now constitute Nigeria occurred over decades, with the conquest of the Sokoto Caliphate culminating in 1903. The Northern and Southern Protectorates were subsequently amalgamated in 1914, and Nigeria achieved independence in 1960.

Whatever political arrangements existed before colonial consolidation, the Nigeria that emerged as a modern sovereign state ultimately became a constitutional republic in which citizenship could not legitimately be based upon the political history of one religion, ethnic group, kingdom or region.

Nigeria became something larger than all of those histories.

It became a country.
And that country belongs equally to the Muslim, the Christian, the adherent of another faith, and the citizen who professes no religion.

Your Eminence, Nigeria’s Constitution does not establish either Islam or Christianity as the religion of the Nigerian state.

Section 10 provides that:

“The Government of the Federation or of a State shall not adopt any religion as State Religion.”

Section 38 protects freedom of thought, conscience and religion.

Section 42 further provides constitutional protection against discrimination on the basis of religion, among other grounds.

These provisions are not merely legal technicalities. They represent an important national compact.

They establish principles of religious neutrality, religious freedom and equal citizenship.

They tell every Nigerian that his or her fundamental rights cannot legitimately depend upon belonging to the “right” religion.

That principle protects Muslims from Christian majoritarianism just as it protects Christians from Muslim majoritarianism.

And therefore, defending constitutional religious neutrality is not an attack on Islam neither an attack on Christianity.
It is protection for both.

THE DIFFICULT QUESTION OF POLITICAL SYMBOLISM

Your Eminence, this is where I believe our national conversation requires greater intellectual honesty.

A political arrangement can have two realities simultaneously:
its strategic reality and its symbolic reality.

Strategically, politicians may see a particular political ticket as an effective coalition, an electoral calculation, a mechanism for consolidating support or a means of improving political cohesion.

But citizens may interpret exactly the same arrangement symbolically.

They may ask:
Who is represented?
Who is included?
Who is excluded?
What does this say about the distribution of power?
What does this mean for people like me?

This distinction became particularly visible in Nigeria’s debate over the Muslim-Muslim presidential ticket.

Some citizens saw strategy while others saw symbolism.
Some saw political competence, Others saw the possibility of religious exclusion.
Both reactions can exist simultaneously.

A mature democracy must therefore be capable of understanding not only what a political arrangement is, but also what people believe that arrangement means.

This is not an argument against Muslims occupying political office nor should it be an argument against Christians occupying political office.

It is an argument for understanding the enormous responsibility that comes with political symbolism in a deeply religious society.

Political leaders must therefore understand that electoral strategy does not exist in a vacuum. Every political decision is interpreted through the lived experiences, fears, hopes and historical memories of the citizens who encounter it.

That is why responsible leadership requires both strategic intelligence and sensitivity to political meaning.

The Muslim citizen must not feel like a tolerated Nigerian, neither should the Christian.

This is perhaps the most important principle I wish to communicate.

A Christian should never have to feel that his citizenship is conditional upon political accommodation by Muslims. A Muslim should never have to feel that his citizenship is conditional upon political accommodation by Christians.

Neither should have to prove that his loyalty to Nigeria is greater than his loyalty to his faith.

Both should be able to say:

“Nigeria is my country, and nobody needs to give me permission to belong here.”

That is the Nigeria we should be building.

Your Eminence, traditional and religious leaders occupy a unique position in Nigerian society.

Political leaders come and go.
Governments change.
Political parties rise and fall.
But institutions such as the Sultanate carry historical memory.
That gives your words a different weight.

When a politician speaks about religion, Nigerians may suspect political calculation but when a respected religious leader speaks about coexistence, citizenship and national unity, the message can carry a moral authority that politics often cannot achieve.

This is why I believe the Sultanate has an extraordinary opportunity.

Not merely to speak for Muslims, But to speak to Nigeria.
To say clearly that the greatness of Islam in Nigeria does not require the political diminishment of Christianity. And equally, that the flourishing of Christianity in Nigeria does not require the political diminishment of Islam.

The strength of one faith should not require the weakness of another.

The security of one community should not depend upon the insecurity of another.

And the political advancement of one Nigerian should never require the political humiliation of another Nigerian simply because of religion.

WE SHOULD MOVE BEYOND THE COMPETITION FOR RELIGIOUS OWNERSHIP OF NIGERIA

There is a dangerous psychological temptation in deeply divided societies.

Each community begins to measure its security by the amount of power the other community possesses.

Then politics becomes a permanent struggle for religious arithmetic.

Who has the President?
Who has the Vice President?
Who controls the security institutions?
Who appoints judges?
Who controls the legislature?
Who controls the governors?
Who controls the economy?
And eventually, citizens stop asking the most important question:
Does the country work for everyone?

That is where we must break the cycle.

Nigeria cannot become great by producing a permanent contest between Muslim political power and Christian political power.

It can become great when both communities begin demanding something larger:

competent political power exercised for the common good.

The ultimate measure of political leadership should not be the religion of the person holding office.

It should be the quality of governance, the protection of citizens, the fairness of institutions, the security of communities and the opportunity available to every Nigerian.

PERHAPS OUR GREATEST NATIONAL TEST IS NOT RELIGIOUS DOMINANCE—BUT MUTUAL TRUST

Your Eminence, I believe Nigeria’s deepest problem is not simply that Muslims distrust Christians or Christians distrust Muslims.

It is that decades of political competition, violence, injustice, insecurity, corruption and unequal experiences of citizenship have created an enormous deficit of trust.

Religious suspicion is often the language through which that distrust expresses itself.

Therefore, if we want to defeat religious tension, we must do more than preach tolerance.

We must build institutions that make tolerance unnecessary as a condition of citizenship.

A Nigerian should not need to be tolerated.
He should simply be equal.
A Christian should not need a Muslim’s permission to belong.
A Muslim should not need a Christian’s permission to belong.

Our common citizenship should be the foundation upon which our religious differences are accommodated—not the other way around.

Your Eminence, I respectfully propose that Nigeria’s most respected Muslim and Christian leaders begin a different kind of conversation.

Not another conference where speeches are made and photographs taken.

But a serious national dialogue around five questions:

1. What does equal citizenship actually mean in Nigeria?
2. How should religious diversity influence political representation without becoming a mechanism for religious entitlement?
3. How do we distinguish legitimate political strategy from symbolism that creates unnecessary fear or exclusion?
4. How can traditional and religious institutions help rebuild trust between communities?
5. What constitutional, institutional and political reforms are necessary to ensure that no Nigerian believes the country belongs more to another citizen than to himself?

These are difficult questions. But perhaps Nigeria has spent too many decades avoiding difficult questions because they are uncomfortable. And perhaps the price of that avoidance is becoming too high.

Your Eminence, history gives leaders a choice.
Every generation inherits history. But every generation also decides what to do with it.
We can use history as a weapon or wisdom

We can teach our children that Nigeria is a battlefield between religious communities.
Or we can teach them that Muslims and Christians inherited a complicated country together and have the responsibility to make it work together.

We can continue competing over who has the greater historical claim.

Or we can build a country where historical claims do not determine the value of a citizen.

I respectfully believe the latter is worthy of the office you occupy.

The greatest legacy of a historical institution is not merely that it preserves the memory of what once was.

It is that it helps a nation decide what it can become.

My final appeal Your Eminence, I do not ask you to abandon Islam.

I ask you to help Nigerians understand that Islam does not need Nigeria to belong exclusively to Muslims for Muslims to belong completely to Nigeria.

And I would say the same to Christian leaders:

Christianity does not need Nigeria to belong exclusively to Christians for Christians to belong completely to Nigeria.

The future must therefore be bigger than both arguments.

Nigeria must belong to Nigerians.

Not to Muslims.

Not to Christians.

Not to Hausa, Yoruba, Igbo, Tiv, Fulani, Igala, Idoma, Nupe, or any other ethnic nationality.

Not to the North.

Not to the South.

Not to one historical institution.

To all of us.

That, in my humble view, is the foundation upon which a truly united Nigeria can eventually be built.

I respectfully submit this thought to Your Eminence—not as an accusation, but as an invitation to a deeper national conversation.

May our religious differences become a source of moral strength rather than political division.

May our history become a source of wisdom rather than entitlement.

May our political differences never become a justification for denying one another’s citizenship.

And may the Nigeria we leave our children be a country in which neither Muslim nor Christian ever has to ask:

“Does this country belong to me?”
Because the answer should always be:

“Yes. It is your country too.”

With profound respect,

Dr. Mike Achadu
A Nigerian Citizen

By: Inuwa Bwala. inuwabwala3@gmail.com

By the time I put down my pen, the media space would have been awash with narratives about the achievements of Mr President and governors, as a mark of celeberation of their third year in office.
I will not bother chronicling what will be told of their achievements, rather I want to look into the curious magic wand that made my own governor to stand differently tall.
One will not find the definition of title coinage for this piece in any conventional English lexicon, but no Nigerian will claim ignorance of what it signifies in our present governance discourse.
Many words have today been personified after certain people, who popularize an idiosyncritic mannerism.
And so, in Borno’s 15-year war against insurgency, Governor Babagana Umara Zulum seem to have chosen an unconventional playbook: governance style, reminisceint of an emergency doctor, not a distant administrator, which led to above coinage.
Three idiosyncrasies define his second term in particular, and the gains are showing on the ground to the effect that, these idiosyncracies gave rise to the coinage: Zulumfication.

Zulum’s trademark has been his unannounced visits; 2am checks on General Hospitals, surprise trips to IDP camps in Monguno, Baga, Damboa and others. Sudden stops on bad roads in Gwoza and unsheduled night overs in dangerous localities, as his routine.
He inspects projects with torchlight and asks hard questions: sometimes sacking absentee staff on the spot.
And the gains have added speed and discipline to government Contracts and civil servants.
They promptly deliver, knowing Zulum could appear any day any time.
This obviously explains how, 238 projects got completed in year one of his second term and 1,195 projects in five years. That urgency earned Governor Babagana Umara Zulum the Nigeria Union of Journalist’s Good Governance Award on Education in 2023.
And while Borno spent about N100bn on security in 2025, Zulum kept prioritizing people, with N727m going to 28,801 tertiary students. N1.5bn covered nursing students’ fees, besides the cash support reacheming 343,293 women.
His logic, has been that, “Education is the real antidote for insurgency. The payoff is human recovery.
Records indicate that, over 1,000 teachers were recruited, 150+ schools rebuilt, and the 104 Mega School Initiative launched. And so, when President Tinubu commissioned three mega schools in Maiduguri in 2026, he called them “tangible evidence of effective governance.” Kids who once hawked on Maiduguri streets are back in class because opportunity replaced despair.

Again, Zulum is known to have zero tolerance for waste. He has queried commissioners live on TV, sacked ghost workers, and confronted contractors who abandoned sites. It nay be uncomfortable in politics, but it works. Borno scored 89.7/100 on the 2025 Governance Accountability & Transparency Index, up from 86.3 in 2024, ranking among Nigeria’s top 10. Ministries now expect scrutiny, and leakages have shrunk.

Zulum blends this with reconstruction plus reconciliation. While 20,000+ resettlement homes house over 1 million returned IDPs, his “Borno Model” has convinced 200,000+ fighters and families to surrender and got reintegrated. Markets in Bama, Dikwa and Gwoza are reopening. Roads are being rebuilt, though insecurity still stalls some projects in southern Borno.

He remains low-profiled but with very high-output, avoiding political noise and letting the work speak. The Muslim News Nigeria honored him with its 2025 Transformational Leadership Award for “courage, accountability, compassion.”

Perfection is not claimed. Pockets of violence persist, and security costs strain finances, but Zulum’s style proves a point
In a crisis situation, presence builds trust, empathy rebuilds people, and accountability restores institutions. Borno is moving from “state of emergency” to “state of reconstruction” — one unannounced visit produces uncommon results.
Thiese in my opinion are amingst the exceptional things governor Babagana Umara has done, which have given rise to his national acclaim as an outstanding performer.

By Iorwuese Tyopev, PhD

Chief Michael Kaase Aondoakaa, SAN, is, in my experience, a transformational leader, and I can personally testify to this from years of direct engagement with him.

Although I initially knew him only casually as an elder brother from Ushongo, our relationship deepened when I approached him to patronise the business I managed as a hotel manager in Abuja. From that point, Siman Suites in Garki became his preferred accommodation whenever he was in the Federal Capital Territory.

Each time he was travelling to Abuja, his usual call would come: “Tyopev, my brother, please keep a room for me, I’m on my way.”

A defining moment in 2006

One of the most memorable moments in our relationship came in 2006 when he was conferred with the rank of Senior Advocate of Nigeria (SAN). For his swearing-in ceremony at the Supreme Court, he booked almost the entire hotel for family, friends, and well-wishers who travelled from far and near to celebrate with him.

Beyond the business value, his consistent patronage strengthened my professional standing at the time and positively influenced my performance evaluation at work.

Continued relationship in public service

Our relationship continued after his appointment as Attorney General of the Federation and Minister of Justice in July 2007 under the administration of President Umaru Musa Yar’Adua.

Coincidentally, around the same period, my late boss, Senator J.I. Akaagerger, was elected into office and invited me to serve as his Senior Legislative Aide at the National Assembly. Chief Aondoakaa also expressed interest in bringing me into the Ministry of Justice as an aide. Although I chose to remain with my principal at the National Assembly, he respected my decision and maintained a cordial, brotherly relationship with me.

Prison decongestion intervention

Shortly after assuming office as Minister, he launched a prison decongestion initiative. In September 2007, I submitted an application requesting allocation of prison decongestion cases. He immediately asked whether I had legal representation, and upon confirmation, he promptly assigned several cases to me.

That support continued throughout his tenure until 2010.

Career support and mentorship

By mid-2008, I expressed dissatisfaction with my role at the National Assembly. He advised patience and assured me of better opportunities.

True to his word, in January 2009, he informed me of an opportunity with Dr Paul Orhii, then Director-General of the National Agency for Food and Drug Administration and Control (NAFDAC), who agreed to engage me as Special Assistant.

Although I resumed duty, I was later informed—within 30 days—that my services were no longer required due to a change in preference. Chief Aondoakaa was abroad at the time, but upon his return, he reassured me, saying: “Don’t worry, another opportunity will come.”

New opportunity at NAPTIP

Shortly after, I was invited to his residence in Apo, where I met Barr. Simon Chuzi Egede, MON, who had just been appointed Executive Secretary of the National Agency for the Prohibition of Trafficking in Persons (NAPTIP).

There, I was informed that I would serve as Special Assistant to the new Executive Secretary.

In a remarkable turn of events, I received my appointment letter the next day as Special Assistant at Grade Level 16 Step 5, along with an official vehicle and chauffeur. I was also integrated into top management committees and exposed to both national and international engagements.

End of an era and lasting gratitude

Following the death of President Yar’Adua in 2010 and subsequent political changes, Chief Aondoakaa left office as Minister, which also affected my position at NAPTIP due to its political nature.

Looking back, I remain deeply grateful to Chief Michael Kaase Aondoakaa, SAN, for his loyalty, mentorship, and willingness to uplift others.

Some leaders inspire with words; others transform lives through action. Chief Aondoakaa, in my experience, belongs firmly to the latter category.

NB: This is Part 1 of a series of reflections on my personal experience with MKA, highlighting his mentorship and support to those around him, shared in anticipation of his birthday on June 12.