By Dr. Zanna Hassan Boguma FCIPDM FWIP
(Zanna Boguma of Borno)

Maiden, Nigeria – The recent public conduct of Sheikh Sani Yahaya Jingir has raised fresh concerns over the creeping politicization of religious authority in Northern Nigeria. Once respected for his sermons and commitment to Islamic education, Sheikh Jingir is now at the centre of controversy following the recent visit of Peter Obi’s unexpected visit to Sheikh Sambo Rugachikun—a cleric renowned for his moderation and scholarship.

This encounter, instead of being a moment of reflection or reconciliation, has only reignited debate on Sheikh Jingir’s role in promoting division, confusion, and dangerously politicized religious rhetoric.

Preaching Politics, Not Peace

Sheikh Jingir’s recent utterances and political alignments have left many questioning: Has the cleric been hypnotized by political influence, or is this simply a case of selective amnesia brought on by obsession with power and relevance?

He now seems to prioritize polemics over preaching, confusion over clarity, and conflict over community. Where once his words held moral weight, they now echo as campaign slogans for unseen political sponsors.

The Dangers of Divisive Pulpit Politics

Northern Nigeria has witnessed firsthand the destructive power of divisive rhetoric. Communities torn apart. Youth radicalized. Mosques turned into political platforms. The transformation of revered preachers into public performers has become not only disappointing but dangerous.
It is increasingly clear that some religious figures, like Sheikh Jingir, have abandoned the prophetic mission for political ambition.

Rather than guiding their followers toward peace, they manipulate the faithful for personal gain—trading religious principles for political perks and financial patronage.
These so-called scholars are no longer driven by divine duty but by contracts, positions, and recognition. They thrive on religious sensationalism, crafting sermons not to heal, but to inflame.

A Tale of Two Sheikhs

The recent interaction between Sheikh Jingir and Sheikh Rugachikun symbolized two different currents within Nigeria’s religious leadership.

Rugachikun stood tall—measured, composed, grounded in scholarship. Jingir, by contrast, came across as erratic, unanchored, and desperate for validation. It was less a visit of solidarity than a political performance—an attempt at relevance cloaked in religious theater.
To the Followers: Open Your Eyes

Blind loyalty has become the poison of our generation. Too many followers worship personalities instead of principles. They cheer every sermon without reflection, and defend every utterance without understanding.

Dear faithful, ask yourselves: Who benefits when a cleric attacks others? Who gains when your emotions are weaponized? And what has really changed in your life after following these men?

The Prophet Muhammad (SAW) warned against blind imitation and urged his followers to seek knowledge. It is time we returned to that path—of critical thinking, sincere faith, and moral clarity.

The Way Forward: Reclaiming the Pulpit

Nigeria stands at a crossroads. We cannot continue to allow religious spaces to become tools of political division. The Emirate councils, security agencies, and community leaders must rise to the occasion. A system of accountability must be put in place. Clerics must be made to understand that the pulpit is sacred—not a podium for personal vendettas or political propaganda.
True scholars should be encouraged. Moderate voices must be amplified. The silent majority must stop being silent.

Final Word: From Cleric to Contractor?

If Sheikh Jingir has indeed forgotten his past teachings, perhaps the public must now remember for him. If he continues to abandon truth for theatrics, then the community must make a distinction between the man of God and the man of gold.
Nigeria has enough problems already. We cannot afford to let religion become yet another battlefield.

“When the pulpit becomes a political stage, the sermon becomes a campaign, and the people become pawns.”

— Dr. Zanna Hassan Boguma FCIPDM FWIP
(Zanna Boguma of Borno)
For inquiries, comments or rebuttals, contact at:
hassanzannaboguma@gmail.com| +234-8022193531

Stephen Olufemi Oni, Ilorin

Muslim Lawyers, under the aegis of the Muslim Lawyers Association of Nigeria (MULAN), have admonished that the adoption of Artificial Intelligence (AI) in Nigeria must be pursued with caution, regulatory safeguards, and ethical considerations to prevent harmful consequences.

MULAN gave the admonition in a 17- point communique issued at the end of its 16th Annual General Conference held in Ilorin, the Kwara State capital.

The body in the communique signed by its Secretary General, Dr. Akinwale Akinlabi, however, agreed that; “AI holds significant value for the legal profession, particularly in legal research and case
management, but it must not replace human reasoning and adjudication.”

It said the Bar and the Bench should embrace AI as a complementary tool, but not a substitute for judicial reasoning or human discretion.

MULAN stressed the need for lawyers to pursue continuous personal development and invest in modern technology to remain relevant in a rapidly evolving global legal environment.

It added: “AI’s use in legal practice should be carefully managed to avoid professional, ethical, or
legal pitfalls. As AI reshapes the legal landscape, the Nigerian lawyer must evolve and not be replaced by AI. The lawyer of the future must be tech-literate and savvy in leveraging AI for efficiency by adapting to hybrid roles of law and technology, while upholding human values as he applies the rules of ethics.

“Government at all levels should initiate legislative reforms and invest in AI infrastructure to align Nigeria with global technological trends.

“The religion of Islam permits the use of AI, provided such use does not contravene Sharia principles. AI tools in Muslim homes must be regulated within Islamic boundaries.

“Hard work, integrity, and strategic positioning remain indispensable for Muslim Lawyers who must not only work hard but also work smart, maintaining unwavering integrity, and position themselves intentionally for opportunities and trusting in Allah’s divine plan.

“Muslim Lawyers are encouraged to embrace collaborative legal practice and mentorship
as the era of one-man law firms is becoming outdated. The importance of teamwork,
partnerships, and intergenerational mentoring within the legal profession to improve client
service, sustainability, and professional development cannot be over-emphasised.

“The application of Islamic personal law is constitutionally protected in Nigeria. Muslims
are entitled to resolve personal matters in line with their religious beliefs.

“MULAN affirms the commendable work of Sharia Panels in South West Nigeria but notes
their legal limitations. These panels function as arbitral bodies without the authority of formal courts, and currently lack an appellate structure.

“In light of the significant Muslim population in South West Nigeria, MULAN urges state governments in the geopolitical zone to enact appropriate legislative and administrative reforms to establish Sharia Courts of competent jurisdiction, including Sharia Courts of Appeal, in accordance with constitutional provisions. MULAN reaffirms its commitment to promoting justice, upholding Islamic values.”

Stephen Olufemi Oni, Ilorin

The Bishop of the Diocese of Kwara, Anglican Communion, Right Reverend Dr. Sunday Timothy Adewole, has called on Nigerians to live with the consciousness of Christ’s resurrection by embracing righteousness, charity, and hope in the face of economic hardship.

The Bishop made the call during the 2025 Easter Sunday service held at the Cathedral of Saint Barnabas Church, Sabo-Oke, Ilorin, Kwara State.

In his sermon, titled: “The Significance of Christ’s Resurrection for Christians”, the cleric highlighted the power and purpose of Jesus Christ’s resurrection, describing it as the foundation of the Christian faith and a symbol of freedom, forgiveness, and victory over death.

He said: “Through his resurrection, we are free from eternal damnation. His resurrection brought us salvation. If he had failed to rise, all the promises of heaven would have been lost.

“It is in him we live and move. His resurrection reminds us that there is life after death and a judgment to come, and this should drive us to do good and live according to God’s word.”

Bishop Adewole urged Christians to remain expectant of the second coming of Christ and not to neglect acts of love, charity, and service to God and humanity while waiting.

He also used the opportunity to appeal to government at all levels to intensify efforts in addressing the economic and security challenges facing citizens.

“The government is trying, but we are still hungry. We are like Oliver Twist, we ask for more. They should lead with the fear of God and do more to ease the suffering in the land,” he said.

The Bishop offered prayers for Governor AbdulRahman AbdulRazaq, asking God to grant him divine wisdom and a strong finish to his administration.

End