Opinion
More Catholic than the Pope: Demystifying Nasiru El-Rufa’i’s obsession with power
Murtala Uba Mohammed
The famous nineteenth century German Philosopher, Friedrich Nietzsche was quoted to have said: “arrogance on the part of meritorious is even more offensive to us than the arrogance of those without merit: for merit itself is offensive”.
This statement is very relevant to a giant-voiced, small physique governor of Kaduna State Malam Nasiru El-Rufa’i.
No doubt, the Katsina born graduate of the famous Ahmadu Bello University and later University of Harvard and Georgetown University, has achieved much in his life.
In his memoir, The Accidental Public Servant, El-Rufa’i stated that he was very lucky to be among few Nigerians to become millionaires in their twenties.
Indeed, this is a rare blessing in a country where the economy is in the hand of a few, largely aged fellows. Nasiru’s achievement is not only in material sense as he was fortunate to hold some big political offices in the country.
A rare achiever, Governor El-Rufa’i governed some of the most important capitals of the country, Abuja the present administrative capital of Nigeria and Kaduna the capital of the defunct Northern Region.
No license for contempt
However achievement is not a licence to treat people with contempt and disrespect the sensibilities of the general public.
After all, El-Rufa’i should thank Nigeria (of course Nigerians) for the chances he is given continuously.
It is important for him to remember that a country of over two hundred million people is very much blessed with many seasoned administrators and technocrats.
I want him to put at the back of his mind that he is not the only and will never be the most intelligent person ever produced in this country.
Let him be humble and not as arrogant as he presents himself.
El-Rufa’i needs to be reminded that if it was physical strength or might, he would not in any way get closer to the power he is too proud of.
In fact it is very unlikely for a person of his stand to inhale its fragrance or odour as the case may be.
If it is hard-work, many work harder but are not destined to attain for one reason or another.
For someone who grew in a centre of learning like Zaria City, it is easy to be reminded that intelligence is no one’s monopoly.
He should equally be reminded that power is transient and should be treated as such.
Mai Rusau
Although, this is not the first time El-Rufa’i displayed his extremism and to some extent conceited attitude to the service he was entrusted to render, it is only now that it becomes glaring how overzealous he is and how arrogant and indifferent he is to the people of Kaduna.
As the Minister of Abuja, he was nicknamed Mai-Rusau (the demolisher).
In his attempt to restore the Master Plan of Abuja, he demolished many structures worth billions of naira.
Many casual and superficial observers applauded him and perceived the wanton destruction of property as a laudable achievement.
But the ever overzealous governor had done more than what planners of the city expected him to do.
Planning is not, by any stretch of the imagination, as rigid as he thought, because it is always people’s oriented, it allows for restructuring, amendment and accommodation.
A liveable city should have place for the poor and working class, but not for only capitalist-oriented minds.
Dealing with COVID-19
Anyone following the news today can easily understand how passionate the Kaduna State Governor had become in his fight against the Covid-19 pandemic that found its way into Nigeria since early February.
Governor Rufa’i cannot be matched by any governor in his zeal to do all that can be regarded as proactive measure in containing the pandemic.
He is one of the first governors to impose and enforce lockdown as a means of mitigating the transmission of the virus to the barest level.
This is certainly a good measure especially when one considers the strategic location of Kaduna State as the main entry to core northern states via the most important capitals of the country—Lagos, the commercial capital and Abuja the administrative capital—and indeed the two major entries for the spread of pandemic.
This is sound and proactive tactic, and El-Rufa’i should be commended for that.
However, what one may find strange about the governor is the way he cares not about the fate and plight of the poor and the common people.
A good shepherd should be more concerned about his herd. In a state where most of the residents are poor and live through daily earning, it is very insensitive and unwise to lock people for more than one month as he did.
I do not want to talk about whether the palliatives given were sufficient enough to keep the poor or not because no sensible Nigerian will believe our leaders in this kind of situation—glaringly confidence has been eroded.
One will continue to wonder and ask rhetorically: who are his advisers?
It seems he has too much confidence in himself and this has given him a proclivity of the 21st century dictators.
He feels that his view is the only view and his way is the only right path.
It is apparent that the governor remains insensitive and adamant to many calls and advice given by good and concerned citizen of Kaduna State.
Dangerous utterances
Some of the governor’s utterances were dangerous and quietly implied his general feeling towards people’s cause. The governor always wants to say things that are controversial and that will make him perpetually the point of discussion in the public arena.
El-Rufa’i’s attitude to his principals is very undemocratic as he continues to remain adamant to the people’s fate.
It is crystal clear how draconian he sounds especially when it comes to religion.
There is nothing wrong in banning religious gathering to safeguard the life of people and to ensure that the spread of lethal Covid 19 is within government’s control, but that should be done with decorum and respect to religious authority.
When he was canvassing for their support and votes, he treated them with all the respect they deserved.
Among his most annoying action was his press release of May 19th laced with statements that are quite unfortunate for a public office holder of his status.
It is very unprofessional for a governor of one state to engage in direct attack on other state’s decision especially in a matter of national question and jurisdiction.
In his press release, governor El-Rufa’i unnecessarily dedicated three of points to Kano State.
He also appointed himself as a prosecutor and a judge by concluding that the strange deaths of people in Kano State during the height of the pandemic were caused by the Coronavirus and nothing more.
Intellectual arrogance
This statement revealed how intellectually arrogant and naive he is to report what a medical team and the Presidential Task Force on the Coronavirus Pandemic were investigating and yet to compile their reports at the time. Not only that the governor accused his counterpart (the governor of Kano State) of complacency and being economical with truth by concluding that the cause was known by the Kano state government and the medical team but they were manipulating the truth.
The new self-styled Pax-Nigeriana extended his jurisdiction beyond the assigned territory by saying that he would stay at the border to prevent people from Kano and other states from entering the ‘Holy’ Kaduna State.
These and his other utterances, including that of saying the evacuated Almajirai from Kano constitute a larger portion of cases recorded in his state had generated mixed reactions on social media.
The Kano State government also responded to that and youth from the two states engaged in bitter and offensive exchanges.
The divisive and controversial utterances of El-Rufa’i were the causes of the heated exchanges which polarized the youth of the two states at a time they needed to work together in harmony.
In attempt to settle the exchange between the two giant governors, the Daily-Trust newspaper dedicated its editorial of 1st June to this issue.
In the editorial, the newspaper reminded the two executives about their duties which exclude not engaging in unnecessary dispute and altercations over what is considered of critical importance to people’s life.
Health is one of the primary needs of human and it should not be handled with onionskin.
Still pointing fingers
However, it is obvious that El-Rufa’i has not refrained from his usual way of portraying himself as the holiest of the holy.
In a response to a tweet made by one @jibrilibrahim17 on 5th June, El-Rufa’i through his twitter handle, @elrufai opined that some states are deliberately under reporting their Covid-19 positive cases by submitting few sample to test laboratories.
However, he exonerated his state by saying: “FCT, Kaduna and Lagos at least are actively tracing contacts because we want RIGHT numbers of those infected – to test, trace contact and treat them. We want to save lives not have unexplained death.”
Although the governor was not so specific as to what state he was referring in his statement, it is as clear that he was referring to Kano and no more.
Of all states in the country none had the case of unexplained death as Kano. Also, the state (Kano) is reporting few cases since last week which the statement was pointing at.
The foregoing had clearly shown that the El-Rufa’i has neither physical nor social boundary in his dealings.
His way is clearly confrontational and dictatorial.
He considers himself too important and arrogates wisdom to himself.
This has to stop for the respect of constitution and other people’s thoughts, rights and opinions.
It is my humble hope that the governor will adjust and concentrate on his duties while allowing others to discharge theirs.
I will end with a popular saying that respect is reciprocal.
Murtala Uba Mohammed, PhD writes from Department of Geography, Bayero University Kano
Imam Murtadha Gusau
The killing of Katsina-based Islamic preacher Sheikh Yahaya Ibrahim Masussuka should serve as a warning against the dangers of religious extremism, sectarian hostility and the reckless attribution of blame before investigations are concluded.
Sheikh Masussuka was reportedly shot dead alongside his associate, Adamu Abubakar, by gunmen in Dutsin-Ma, Katsina State, on Monday, October 26, 2026. His death has generated tension, with allegations circulating on social media and among religious circles that members of Ahlus-Sunnah wal-Jama’ah, particularly the Salafiyyah and Izalah movements, were responsible.
Those allegations have been complicated by an audio statement in which the terrorist group Ansaru reportedly claimed responsibility for the killings. The group was also reported to have cited Masussuka’s religious views, advocacy for interfaith dialogue and condemnation of violent extremism among its grievances against him.
These claims must be properly investigated and independently established. However, they underscore an important point: religious disagreements, however intense, must never become a licence for violence, and suspicion must never be mistaken for proof.
The danger of collective blame
Masussuka was a controversial religious figure whose Qur’an-centred teachings, including his rejection of the authority of Prophetic Hadith, brought him into theological disagreements with mainstream Islamic scholars.
In November 2025, he reportedly petitioned the Katsina State Government over alleged insults and threats from members of the Izalah movement. Such a history of disagreement may explain why some people quickly suspected his religious opponents after his killing. It does not, however, establish their responsibility for the crime.
In a society where religious identity can easily become a source of division, the temptation to blame an entire movement for the actions of individuals is dangerous. It can inflame tensions, provoke retaliation and endanger innocent people.
No religious group should be held collectively responsible for a crime without credible evidence. Equally, no individual or organisation should be shielded from investigation merely because of its religious affiliation or public standing.
The appropriate response to the killing is a thorough, impartial investigation that identifies the perpetrators, establishes their motives and brings those found culpable to justice.
The Katsina State Police Command and other relevant authorities must be allowed to carry out their responsibilities without pressure from partisan interests or religious factions. Members of the public, meanwhile, should resist the temptation to spread unverified allegations or mobilise others against people they suspect.
Justice cannot be secured through rumours, online accusations or reprisals. It requires evidence, due process and the courage to accept the outcome of a credible investigation.
Islam’s position on the sanctity of life
As a Muslim, I consider the protection of innocent life a fundamental obligation. The deliberate killing of an innocent person is a grave offence, and no interpretation of religion should be used to justify murder, intimidation or acts of terror.
Allah says in the Qur’an:
“Whoever kills a soul unless for a soul or for corruption done in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely.” (Qur’an 5:32)
This teaching places an enormous moral responsibility on every believer. Human life cannot be treated as disposable simply because someone holds a different opinion, belongs to another religious group or challenges a particular interpretation of scripture.
The Qur’an also instructs Muslims to invite people to the way of their Lord with wisdom and good counsel, and to engage them in the best possible manner (Qur’an 16:125).
This principle is particularly important when religious differences become contentious. Disagreement should be addressed through scholarship, dialogue and reasoned argument—not threats, intimidation or violence.
Ahlus-Sunnah wal-Jama’ah, like other Muslim communities, should be judged by the conduct of its adherents and the teachings they uphold, rather than by allegations that have not been established. Those who identify with the Sunnah must demonstrate through their conduct that their commitment to the faith is inseparable from justice, mercy and respect for human life.
At the same time, the rejection of terrorism must be universal. Violence does not become acceptable because its perpetrators claim to defend a religious cause, and no group can acquire immunity from scrutiny by invoking Islam.
Knowledge must defeat extremism
One of the most effective ways of confronting religious extremism is to promote sound Islamic scholarship and responsible religious leadership.
The history of Islam offers examples of scholars who confronted dangerous interpretations through knowledge and dialogue. Abdullah ibn Abbas, a Companion of the Prophet Muhammad (PBUH), is widely remembered in Islamic tradition for engaging the Khawarij, an early extremist group, in theological argument and challenging their interpretations of religious texts.
The lesson is that mistaken beliefs should be confronted with evidence, patience and sound scholarship. Violence against people suspected of holding erroneous views only deepens division and makes peaceful engagement more difficult.
Religious leaders therefore have a special responsibility to ensure that their sermons, teachings and public statements do not encourage hatred or legitimise harm against others. They must distinguish between correcting an idea and attacking the dignity or safety of the person who holds it.
This responsibility extends to social media, where provocative messages and unverified allegations can spread rapidly. Religious disputes that might otherwise remain confined to scholarly discussions can become public confrontations when users circulate inflammatory claims without checking their accuracy.
Muslims should refuse to participate in online campaigns that dehumanise opponents, encourage collective punishment or portray entire communities as enemies. The pursuit of truth requires intellectual honesty, while the defence of religion requires good character.
The Prophet Muhammad (peace be upon him) is reported to have said that a Muslim is one from whose tongue and hand other people are safe. This teaching offers a practical standard by which believers should assess their conduct.
If our words expose innocent people to threats, or our actions endanger their lives, we must examine whether we are truly reflecting the values we profess.
Mercy is not weakness
The distinction between religious conviction and religious intolerance must be clearly understood. A person can hold firmly to a theological position without insulting, threatening or persecuting those who disagree.
Indeed, mercy does not require Muslims to abandon their beliefs. It requires them to uphold those beliefs without violating the rights of others.
The Prophet’s conduct provides a model of restraint and compassion. In a well-known account in Sahih al-Bukhari, a Bedouin urinated in the Prophet’s Mosque, prompting some Companions to react angrily. The Prophet instructed them to leave the man alone and have the affected area cleaned, explaining that people had been sent to make matters easier, not harder.
The lesson is not that wrongdoing should be ignored. Rather, correction should be proportionate, informed and directed towards addressing the problem instead of humiliating or destroying the person responsible.
This approach is relevant to contemporary religious disagreements. A person who expresses a controversial interpretation of Islam should be answered with knowledge and appropriate dialogue. Where conduct violates the law, the authorities should respond through lawful procedures. Neither theological disagreement nor public anger justifies private punishment.
Similarly, allegations of blasphemy, disbelief or deviation must not be treated as permission for individuals to take the law into their own hands. Accusations of this nature can have devastating consequences and must never become instruments for settling personal scores or advancing sectarian interests.
A responsibility shared by leaders and citizens
The killing of Sheikh Masussuka demands more than condemnation. It calls for a collective commitment to prevent further violence.
The police must investigate the killings professionally and pursue those responsible. Religious leaders must calm their followers and reject attempts to exploit the tragedy. Political and community leaders must discourage inflammatory rhetoric, while media organisations and social media users must verify information before publishing or sharing it.
The government should also pay attention to the conditions that allow extremist groups to recruit, intimidate communities and spread violent ideologies. Effective security measures must be accompanied by credible religious education, community engagement and opportunities for young people to seek guidance from knowledgeable and responsible scholars.
Above all, the authorities must ensure that the pursuit of justice does not become a pretext for harassment or reprisals against innocent people.
The killing of one person must not lead to the persecution of another. Nor should the grief of a victim’s family be exploited to deepen divisions within the Muslim community.
Ahlus-Sunnah wal-Jama’ah adherents have a responsibility to reject violence committed in the name of Islam and to demonstrate that their commitment to the Sunnah is reflected in patience, compassion and respect for justice. Other religious communities and ideological groups have the same obligation to reject violence and hold their members accountable for wrongdoing.
The protection of innocent life is not the exclusive responsibility of one sect. It is a shared moral and civic duty.
Justice, not vengeance
The circumstances surrounding Sheikh Masussuka’s death must be established through a credible investigation. If Ansaru’s reported claim of responsibility is substantiated, the group’s involvement must be confronted through lawful security and judicial measures. If evidence implicates any other individuals, they too must answer for their actions.
Until then, Nigerians must resist the urge to turn suspicion into certainty or religious disagreement into collective condemnation.
The true test of religious commitment is not the intensity with which one denounces opponents, but the willingness to uphold truth and justice even when emotions run high. Faith should encourage self-restraint, protect human dignity and inspire people to seek peaceful solutions to their differences.
Nigeria has already paid a heavy price for violence driven by extremism and communal suspicion. The country cannot afford to allow another killing to become a trigger for fresh hostility.
Let the death of Sheikh Yahaya Ibrahim Masussuka strengthen, rather than weaken, our resolve to protect innocent lives, promote responsible religious dialogue and ensure that every allegation is tested against evidence.
Islam must not be used as a cover for terrorism, and religious disagreement must never become an excuse for murder. The path forward is clear: reject extremism, condemn false accusations, protect the innocent and allow justice to take its course.
Imam Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah Mosque and the late Alhaji Abdur-Rahman Okene’s Mosque, Okene, Kogi State, Nigeria.
Prof Ibrahim Bello-Kano (IBK)
Malam Ibrahim Mu’azzam is arguably the most influential person and university teacher in my academic and intellectual development. Although I studied Sociology rather than Political Science, I audited his courses and attended his lectures throughout my early and later undergraduate years.
One of the qualities that distinguished him then, and which he has retained to this day, is his charismatic personality and the natural attraction he exerts on students through his wide-ranging knowledge, teaching expertise and remarkable ability to inspire intellectual curiosity. Students passionate about ideas and critical thinking were always drawn to his approach to introducing complex concepts to an often bewildered classroom.
Malam Mu’azzam, as we fondly call him, was a magnet for ideas and a model of critical intellectual engagement. In those days, he probably had one of the largest personal libraries or private studies. Scores of undergraduate and postgraduate students trooped to his home, which he moved to after leaving the university quarters.
We marvelled at his extraordinary collection of books spanning numerous disciplines, far beyond his formal academic specialisation and teaching responsibilities. His study contained, and continues to contain, books on a wide range of subjects, including the philosophy of science, theology, education, English, linguistics and, of course, classic and highly acclaimed works in the social sciences, Political Science and Geography.
I still remember an incident in 1988 when Malam and I travelled to the University of Nigeria, Nsukka, for an Academic Staff Union of Universities (ASUU) delegates’ conference. I accompanied him to the university bookshop and watched him purchase books across a variety of academic disciplines. That experience inspired me to follow his example by building a collection of books from different fields—a habit I have sustained to this day.
Despite his formal retirement after a long career at Bayero University, Kano (BUK), Malam remains intellectually active. He continues to work with us at the Ibrahim Mu’azzam Institute of Philosophy, organised by the Centre for Information Technology and Development (CITAD).
His continued engagement is a remarkable testament to his enduring contributions to teaching, critical scholarship and the advancement of knowledge within and beyond the academic community. Malam Mu’azzam’s influence extends far beyond the classroom, inspiring generations of students and scholars to embrace intellectual curiosity, independent thought and lifelong learning.
Prof Ibrahim Bello-Kano (IBK), teaches at Bayero University, Kano.
Mustapha Muhammad
As the 2027 general elections draw nearer, the signs pointing towards a possible victory for Alhaji Abba Kabir Yusuf in his bid for a second term as Executive Governor of Kano State are becoming clearer by the day. The road, once fraught with political obstacles, conflicts, and challenges, appears to be clearing rapidly. Victory is increasingly within sight, God willing.
The foundation of Governor Yusuf’s political momentum rests on his administration’s performance, astute political manoeuvring, successful consensus-building during party primaries, and proactive reconciliation efforts. By bringing key political figures from Kano’s three senatorial districts—South, North, and Central—under one umbrella, coupled with the perceived decline in the influence of the Kwankwasiyya movement following widespread defections to the All Progressives Congress (APC), Governor Yusuf has positioned himself favourably ahead of the forthcoming election.
He stands out among the contenders for the Kano governorship. His political resilience and strategic departure from what he considers the troubled waters of the New Nigeria Peoples Party (NNPP) demonstrate his ability to navigate complex political challenges in pursuit of victory.
Below are some of the key factors driving Governor Yusuf’s political momentum ahead of the 2027 general elections.
Transformative Governance and Administrative Scorecard
Over the past three years, Governor Abba Kabir Yusuf has implemented people-oriented projects and policies aimed at improving the lives of Kano residents across critical sectors.
Educational Revitalisation
Increased budgetary allocation: Funding for education rose from 29.5 per cent in 2024 to 30.5 per cent in 2025 and reached 31.5 per cent in 2026, out of a total state budget exceeding ₦1.47 trillion.
Massive recruitment: Nearly 20,000 teachers, including personnel recruited under the Kano State Better Education for All (BESDA) initiative, were employed to address critical teacher shortages in classrooms.
Infrastructure upgrades: Nearly 400 schools across the state’s 44 local government areas (LGAs) have undergone complete renovation, alongside ongoing construction projects.
Academic excellence: Kano State led national performance rankings in the National Examinations Council (NECO) examinations in 2025 and 2026. In 2026, the state produced 74,413 candidates who obtained at least five credits, including English Language and Mathematics, surpassing Lagos State, with 72,496 candidates, and Oyo State, with 55,543.
Healthcare Modernisation and Pension Delivery
Primary healthcare overhaul: More than 340 primary healthcare centres across the 44 LGAs have been renovated.
Hospital expansion: At least 10 new general hospitals have been constructed in underserved LGAs, while work is ongoing on six additional facilities to ensure that every LGA has a dedicated general hospital.
Modern equipment: Health facilities have been equipped with CT scanners, dialysis units, ultrasound machines, and automated laboratory analysers.
Settlement of pension arrears: Of the inherited ₦48 billion backlog of pension and gratuity liabilities, the administration has disbursed more than ₦32 billion to retirees.
Agricultural Development and Rural Infrastructure
Farm mechanisation and subsidies: The state procured 98 tractors and 48 combine harvesters while introducing a 50 per cent fertiliser subsidy programme across all LGAs.
Irrigation expansion: The rehabilitation of the Watari Irrigation Scheme expanded irrigation coverage by 1,000 hectares, with the aim of boosting year-round agricultural production.
Road networks and urban renewal: Eighteen of the 34 planned five-kilometre rural road projects have been completed, with solar streetlights installed. In addition, 12 of the 24 planned urban renewal road projects, covering approximately 76 kilometres, have been delivered.
Bridge reconstruction: The Kubaraci-Kura Bridge was restored, reopening important economic and transportation corridors.
Empowerment and Skills Acquisition
Social safety nets: Monthly stipends of ₦50,000 are provided to 5,200 women, while grants of ₦150,000 have been distributed to youths across the state.
Entrepreneurship: Twenty-six technical and entrepreneurship institutes have been revitalised to provide practical vocational training and equip beneficiaries with relevant skills.
Political Realignment and Party Unity
Governor Yusuf demonstrated political foresight by defecting to the All Progressives Congress (APC). His decision, in the view of his supporters, was timely and strategically informed by the need to secure his political future.
The subsequent defections from the NNPP by members of the Kwankwasiyya movement have, according to this argument, strengthened the case for his political realignment. The move also positioned him and his supporters within a political platform they consider more advantageous ahead of the 2027 elections.
Furthermore, as the state’s APC leader, Governor Yusuf successfully managed the consensus process during the party primaries, resulting in what supporters described as a “no victor, no vanquished” outcome.
His ongoing reconciliation efforts have also helped bring political stakeholders from Kano’s three senatorial districts together, strengthening the prospect of a united political front ahead of the 2027 polls.
With his administration’s reported achievements, political realignment, and reconciliation efforts, Governor Yusuf’s supporters believe he is well positioned to secure a second term in office.
No doubt, Alhaji Abba Kabir Yusuf, the Executive Governor of Kano State, is traversing the path to victory in the 2027 general elections.
Mustapha Muhammad is the Chief Press Secretary to the Executive Governor of Kano State, Alhaji Abba Kabir Yusuf. He writes from Kano.
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