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Alaafin Stool: Putting Culture To The Sword? [OPINION]
Published
2 years agoon
By
Editor
By Suyi Ayodele
May the Awujale of Ijebuland, Oba Sikiru Kayode Adetona, live long on the throne of his fathers. But, how about my illustrious Ijebu people having Fuji musician, Wasiu Ayinde, as their oba one day? That is what I see in the current drama of some Ijebu obas and others paying homage to him inside an ‘ipebi’ (seclusion). So, let me be the first outside Ijebuland to pay homage to the latest ‘oba’ in Yoruba land. Long live, Kabiyesi, Alayeluwa, Oba Wasiu Ayinde, the Olori Omooba Akile of Ijebuland. May you reign long on the throne of your forebears! Wasiu has money, which is the vehicle of power. More importantly, he has the king of Nigeria as his godfather. Don’t mind me. My mind is just playing a prank on that possibility. But that is not the main reason for today’s discourse. Oyo Alaafin is my destination.
I am not an alarmist. But an alarm is ringing, loud, in my head. It is about the happenings in Oyo town. The sons of Atiba, Omo ojo pa sekere mo de (Oyo, the sons of Atiba, whose cymbal does not deflate when beaten by rain) are on the verge of sending the last vestige of Yoruba culture to its grave. Once Oyo Alaafin (Place where the owner of the palace resides) succeeds in desecrating the Alaafin stool, the Yoruba race can as well kiss its culture goodbye. Awon Alale o ni je (May the owners of the land not allow it). Ewi aye o ni wi; Egba Orun o ni gba (May the sayer of the world not say it; may the hearer of heaven not accept it). I feel I should go invocative now, to call on all Itas (forebears), who have gone to Iwaleasa (great beyond), to rise, and defend our land. Our elders say: oku olomo kii sun (the dead who have offspring don’t sleep). Are our forebears sleeping? Ee ti je (how come it is so)? If I were to see the Ijelu Ekiti priest of Esu, I would have asked him to help us appease Laaroye to have mercy on us. If I were to run to the Alamoeku (Chief Ifa Priest), the Adifa-se-bi-aje (he who divines accurately like a witch) himself, I would have asked him to help us ask the only one known as Okunrin-kukuru-Oke-Igbeti (The short man who resides on the hills of Igbeti), Ifa, what our crimes are. What is happening in Oyo is bigger than Governor Seyi Makinde of Oyo State. It is bigger than what the Oyomesi can handle. The entire Kaaro, oojire (the entire Yoruba race) must come together and rescue the race. Keeping silent is akin to allowing a mad man to single-handedly attend to his mother’s corpse. He will throw it into the community river and pollute our source of water. We cannot afford that! Oyo kingmakers known as Oyomesi, are insulting our sensibilities as a people. They are attacking the very essence of our being. They say Ifa, the Yoruba religion, is not required in the selection of a new Alaafin! Haaaa! Eemo re (this is stranger than strange)!
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Oba Lamidi Olayiwola Adeyemi III, the Alaafin of Oyo, joined his ancestors on Friday, April 22, 2022. His passage was celebrated all over the world. The succession battle to fill the vacant stool began almost immediately. The last one year has been turbulent, so to say, in the history of Oyo in recent times. It is the battle for the right candidate for the throne of Oranmiyan that is ringing the alarm in my head. I read the news. I did not believe it. It was published by the Saturday Tribune on September 23, 2023. It was an interview granted the newspaper by High Chief Wakilu Oyedepo, the Lagunna of Oyo. The Lagunna is a member of the Oyomesi – Oyo Kingmakers. The head of the group is Bashorun. The occupant of the title today is High Chief Yusuf Ayoola. Saturday Tribune said that the Bashorun gave permission to grant the interview to the Lagunna. The Lagunna was asked: “What is the role of Ifa in the selection process?” Here is his response: “Ifa (oracle) has never been consulted in the process of selecting the Alaafin of Oyo. The Oyomesi is Ifa; Ifa is the Oyomesi. The decision of the Oyomesi is supreme in the choice of a nominee for the exalted stool of the Alaafin. Ifa was not consulted when late Oba Lamidi Olayiwola Adeyemi III was to be enthroned as the Alaafin. What happened at the time of his enthronement is still fresh in our memories. Why was it that the person that topped the list was not enthroned as the king but Oba Adeyemi if truly Ifa was involved in the selection process? Since we have been enthroning the Alaafin in Oyo, Ifa has never been consulted. The issue of Ifa arose during the reign of Alaafin Sango.” This left my mouth agape! How can an Oyo man utter such a sacrilegious statement? We are talking about the nomination of one of the princes in Oyo to fill the vacant stool of an Alaafin and a member of the Oyomesi is saying Ifa had never been consulted in the past in carrying out such an exercise! Really? Who is Ifa? Who is Oyomesi? How can Ifa be Oyomesi and Oyomesi is Ifa? How can the decision of Oyomesi be superior to that of Ifa? Who made Oyomesi in the first instance? From where do members of the Oyomesi Council derive their power?
World-known Ifa priest, the very Awise Agbaye, Professor Wande Abimbola, an Oyo man, says of Ifa in his Ijinle Ohun Enu Ifa Apa Kini and Apa Keji (parts one and two), that Ifa is a very important deity among Yoruba people. He added that the belief of the Yoruba people is that Ifa was sent to the earth by Olodumare (God Almighty), to use his heavenly wisdom to organise the earth. Yemi Elebuibon, another Yoruba notable Ifa priest, wrote a book in Yoruba Language. The title is: “Ifa Elerin Ipin”. On page i of the book, he has this to say: “Oosa kan pataki ni Ifa je ni Ile Yoruba (Ifa is an important god/deity in Yoruba land). Ouni ni (He is): a-kere-finu-sogbon (He that is small but full of wisdom), ako eran tii i soku ale ana daaye (the strong one who revives the corpse of last night to a living soul), Ela Isode ti i komo loran bi iyekan eni (The one from Isode, who explains a situation to one like one’s relation)”. The title, Eleri Ipin, when interpreted, means the one who witnessed destiny. Part of the oriki (praise names) of Ifa is “Arinu-rode, Olumoran-okan (He who sees both the inside and the outside, the decipher of human thoughts). In another instance, Ifa answers the name; “Atun-ori-eni-ti-o suwon-se (the repairer of a bad head – unfortunate destiny). Ifa is not just the Yoruba religion; it is the essence of the race; the very one which directs the functionality of the people right from the time lizards were few! Incidentally, Ifa, as a religion, deity, and way of life, was exported to other Yoruba towns and villages from Oyo. On June 20, 2023, in a piece titled: “Yoruba governors are Ifa priests”, which I did in response to the Oluwo of Iwo, Oba Abdulrasheed Akanbi, who claimed the same position that the Lagunna of Oyo is claiming today, I traced the history of Ifa to the reign of Alaafin Onigbogi, who adopted Ifa from Arugba-Ifa, the wife of Alafin Oluaso and mother of Alaafin Onigbogi. The entire story is told by The Reverend Samuel Johnson, in his “The History of the Yorubas”, (pages 118-189). From then on, Ifa did not just become the religion of the Oyo people but that of the entire Yoruba race.
From Abimbola, to Elebuibon, and up to Abosede Emmanuel, who, in her “Ifa (As Literature), English Translation of Yoruba Text of Revd. E. M. Lijadu”, a translation of Rev. Emmanuel Mose Lijadu’s Ifa Nipa (1908), the consensus is that Ifa was once a human being, who lived among us but had to ascend to heaven, using the palm tree with 16 branches, which are the 16 Odu Ifa (Odu Merindinlogun). The story is told in many Ifa verses (Ese Ifa), with Iwori Meji being the principal corpus (Odu Ifa). Abimbola’s Ijinle Ohun Enu Ifa Apa Keji (Page16-21), gives a vivid account of the story. While Orunmila refused to return to earth as human, he, nevertheless, handed over to the people, the 16 divination seeds (Ikin Merindinlogun) of Ifa, and instructed that for that whatever issue might confront the people, they should consult Ikin Merindinlogun. The entire Yoruba race accepted the gift and whenever any major decision is to be taken, the people consult their Babalawos, who will ask Ifa what the solution is. That has been the way of life of the Yoruba race. Foreign religions of Christianity and Islam have not been able to change that. Lijadu that is referenced here, was an Egba catechist, evangelist, and a confirmed Deacon and communicant of the Anglican fold. So, if we may ask High Chief Wakilu Oyedepo, the Lagunna of Oyo, and his fellow Ifa-is not-required Oyomesi, what has changed?
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Four days after Oba Adeyemi III passed on, and worried by the way and manner Yoruba thrones have become meta toro (three for two and half Kobo), as reigning obas desecrate the thrones of Oduduwa with impunity, I did another piece on April 26, 2022, with the title: “Alaafin: Message to Oyomesi, Makinde” But for the fear of being accused of intellectual laziness, I would have loved to reproduce that piece here because the contents are relevant to today’s discussion. All the fears I expressed in that piece are coming out one after the other. This is why I feel so burdened that the way the Oyomesi are going about the selection of a new Alaafin, if care is not taken, the pride of Yoruba race will be greatly jeopardized. Governor Makinde., while speaking at Iseyin on September 15, 2023, alluded to the fact that some members of the Oyomesi had collected money from some candidates jostling to become Alaafin. Makinde said in that speech: “Some people might have collected money from someone; Alaafin stool is not for sale. It is so important to Yorubaland that we won’t sell it. Anyone who might have gone to collect money, I won’t take them to OYAC; I will take them to the Economic and Financial Crimes Commission (EFCC), and the man who started the EFCC is here seated, and I am saying in his presence.” I was expecting Oyomesi to answer the governor and dare him to name those who were suspected to have collected bribes from any of the contestants. That would never be. In a shocking manner, when the Saturday Tribune reporter put the question to the Lagunna of Oyo, here, again, is what he said: “Ko si ibi ti won kii ti jule, meaning, there is nowhere in the world where gift is forbidden. Such an act is not alien to our culture. Even politicians spend money during electioneering to lobby the electorate. I said it at the beginning of this interview that the Oyomesi is like the Ogboni cult. Our secret remains among us, but unfortunately, these same personalities betrayed the oath of secrecy. They travelled to Abuja to tell the governor that kingmakers collected money from one of the aspirants.” Imagine the raw admittance of bribery. To the respected Oyo kingmaker, if “politicians spend money during electioneering to lobby the electorate”, contestants for the Alaafin stool can also spend money to “lobby” Oyomesi. We need to ask this: is that why Eleri Ipin, Ifa, is not required in the selection process? Chief Lagunna knows too well that Ifa kii paro; Opele kii se’ke (Ifa does not lie, Divination is truthful). He would rather prefer that the cult-like “secret” of Oyomesi is not leaked to the governor and the public. This is where the danger lies. A section of the Oyomesi is ready to compromise the age-long tradition of Ifa consultation in the selection of a new Alaafin. This is what my people call “those at home have reached the farm (ara ile ti de oko). Every rational mind should be worried about this development. Permit me to quote myself in the April 26, 2023, piece:
“This is where the issue of the successor to Alaafin Adeyemi III should be of paramount interest to the entire Yoruba people. The time we are is the season of the locusts. The throne of Oyo is too big, too significant, and too important to the survival of our culture… This is where the Oyomesi- the kingmakers of ancient Oyo must stand firm. Oba Adeyemi III’s greatest asset was his integrity, his character, his disposition to everything that cements Yoruba culture. He was a Moslem; a practicing one for that matter. But in that, he never ignored the noble tradition of the people. He upheld the culture that made him Alaafin. He did not become Alaafin at the age of 31 because he had money. He became Alaafin because he had character. Yoruba say “iwa ni eniyan” – character is the man. Whoever comes after Oba Adeyemi III must not be less.” I warned them further about the danger of a long process of selection. I envisaged that “finding a fit-in successor”, would be difficult and posited that “that, however, should not be an excuse for the delay in selecting a new Alaafin. When a man stays too long on the chamber pot, different kinds of flies begin to perch on his scrotum.” Now we have the flies in their swarm perching not only on our scrotum, but dancing palongo on our phallus. Oyo princes are up in arms against one another. Cases are pending in courts. Oyomesi is sharply divided with two members of the council, High Chief Asimiyu Atanda, Agba-Akin of Oyo, High Chief Lamidi Oyewale, Saamu of Oyo, and another Chief, Odunrinde Olusegun, Alajagba of Oyo, singing a different song. The House of Oramiyan is not united anymore. Who will bail us out? Who will step in and ensure that the curse placed on the race by Alaafin Abiodun Aole (1770-1789), does not come home to roost again? The very one we can run to; the Atori-Eni-ti-o-sunwon-se, is said not to be needed. A child who sets his father’s Umosanyin (shrine) on fire should know that when sickness and fire break out, there will be no deity to run to. I made a passionate appeal in that April 26, 2022, piece. I seek your permission once again to repeat some of them here: “The Oyomesi will do Yorubaland proud if they resolve to give us an Alaafin that we can all follow to the battlefield. They should strive to give us an oba that will be royal in all ramifications of life. They will record their names in gold if, in considering the next Alaafin, the Oyomesi put character before wealth; integrity before popularity and our supreme culture before ‘civilisation’…. All eyes are on the Oyomesi. How they handle this assignment will definitely define their future and the future of Oyo town and Yorubaland. All Yoruba men everywhere in the world should not sleep. They should stay awake and monitor how the next Alaafin will emerge and who the person is and where he is coming from. We don’t want to enthrone an agent of the enemy as king….”
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Nothing untoward must happen to the Throne of Alaafin. The consequences will be too dire for Yoruba land. Oyomesi must know this. Oyo princes too must equally appreciate that. Those who can add two to three (mu eeji kun eeta), the initiates in the land, must tell Chief Lagunna and those who share his sentiment of “Ifa is Oyomesi, Oyomesi is Ifa”, that he is eternally wrong! Ifa is our way of life. He is far above any mortal. Ewi nle Ado, Mapo Elere, Erinmi lode Owo; Mapo Elejelu: Maba Otun; Omo enikan saka bi agbon, is not a mate of any chief, high or low. Our forebears consulted Ifa in the past and things went well with us. High Chief Lagunna accepted that at the choosing of Alaafin Sango, Ifa pointed the way. He cannot act otherwise now. Those who have gone before, and who handed Okin Merindinlogun to us, are watching. If anything goes wrong, the ones who established the Alaafin Throne will ask questions and act appropriately. Nobody can shew alligator pepper to avert the consequences. As for me, I know that: Ifa, iwo l’awo (Ifa, you are the initiate), emi logberi (I am the uninitiate); bi a ba njoko (when you are burning the bush) ma jo eliju mi (don’t born my savannah)!
This article written by Suyi Ayodele, South-East/South-South Editor, Nigerian Tribune was first published by the same newspaper, and published by INFO DAILY with the permission from the author.
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The Oba of Benin, Ewuare II, has suspended two of his chiefs for falling for dereliction of duties.
This was contained in a statement signed by the Secretary to the Benin Traditional Council (BTC), Frank Irabor and made available to journalists in Benin City.
He said their suspension was as a result of their long absence from the palace, resulting in their failure to carry out their palace responsibilities.
The suspended persons are: Chief John Igiehon, the Izuwako of Benin and chief Aimiukpomonyako Oghogho (Ebengho), the Oyenmwensoba of Benin.
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“The under-mentioned two (2) chiefs have been suspended from the Palace of the Oba of Benin.
“This is as a result of their long absence from the Palace, resulting in their failure to carry out their Palace responsibilities.
“The public is advised to be wary of unscrupulous chiefs that are no longer functioning in the Palace. His Royal Majesty has approved their _ Suspension and directed the public be duly informed.
“The names of the chiefs are: – ; 1. CHIEF JOHN IGIEHON, THE IZUWAKO OF BENIN and, _ 2 CHIEF AIMIUKPOMONYAKO OGHOGHO (EBENGHO), THE OYENMWENSOBA OF BENIN”, the statement said.
News
Lawyers Fault EFCC Statement, Say It’s Misleading
Published
5 hours agoon
August 28, 2025By
Editor
Some legal practitioners in Bauchi state have faulted the Economic and Financial Crimes Commission (EFCC) official statement about their client on Wednesday, adding that it was erroneous, false and misleading.
It could be recalled that EFCC posted on its official Facebook handle that a Bauchi State High Court has cleared the commission to proceed with its investigation of a former Chairman of the Peoples Democratic Party in Bauchi State, Hamza Koshe, and his company, Pentech Engineering Nigeria Ltd.
According to the EFCC statement, the commission said Justice Aliyu Baba, in a judgment delivered on July 30, 2025, dismissed an application by Koshe seeking to restrain the EFCC and the Independent Corrupt Practices and Other Related Offences Commission from probing him.
However, in a statement jointly signed and made available to newsmen in Bauchi on Thursday by Jibrin S. Jibrin Esq, M.M. Usman Esq, H.B. Pali Esq, Abbas Ibrahim Esq, I.G. Agwam Esq and Salome Audu Esq all counsel to Pentech Engineering Nigeria Ltd & Anor as well as Koshe insisted that the statement was misleading.
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According to them, the EFCC owed the public the duty of relating only the truth of what the courts decided as regards the contract financing agreement in the issues their clients were parties.
“Our attention as the legal representatives of Pentech Engineering Nigeria Ltd & Alhaji Hamza Koshe in respect of suit No. BA/271/2024 has been drawn to the statement posted on the official page of the EFCC on Wednesday, where the Commission supposedly rendered an analysis of the judgement delivered by the High Court of Justice No. 4 Bauchi Presided by Justice Aliyu Usman on the 30th July 2025.
“Now against the background of the erroneous, false and misleading publication by the EFCC on the matter, we deem it necessary to set the records straight by stating what actually is the truth of the matter in terms of the enrolled judgment Order of the Court to which this press release is attached.
“It is proper to state as a fact that in an earlier judgement relating to the subject of this release, the verdict of the High Court of Justice No. 10 Bauchi presided by Justice M. M. Abubakar delivered on the 19th December, 2024 is to the effect that the Contract Financing Agreement the subject matter of the suit having been found to be valid and not contravening any law remains enforceable hence, Pentech Engineering Nigeria Ltd is accorded the applicable injunctive reliefs as regards the activities of the Commission.
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“We state as a fact that the main question of law determined in Justice Aliyu Baba Usman’s judgment is to the effect that the Contract Financing Agreement the subject of the suit is valid.
“The EFCC failed to state in its statement in reference the fact that many parties and contractors concerned or involved in the Contract Financing Agreement in the issue have been invited by the Commission with virtually all of them responding, honoring its invitation on the matter and thereby discharging their legal obligation speak volumes of ‘the bidding of some’ which the publication seeks to achieve ab initio,” said the lawyers.
The counsel added that the mischief and deliberate misrepresentation in EFCC’s statement could be seen when not only did it make no mention of this fact but also created the impression that their clients went to Court to evade investigation on the matter.
They said that Koshe was a guest of the Commission having honored its invitation in September 2024 which he was released on administrative bail, the terms and conditions applicable to which he has been observing.
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“It is also important to clarify as a fact that there is no truth at all in the Commission’s statement to the effect that our client sought a perpetual injunction of general nature against the Commission’s activities.
“The truth about the reliefs sought by our clients is as contained in the Court’s processes filed in the suit in reference.
“We challenge the Commission to provide evidence of where our client ever sought a perpetual injunction at large or of general nature against it or any other body duly established by law.
“We urge members of the public to disregard in its entirety EFCC’s statement on the subject and be guided in its stead by the facts as contained in the relevant court processes to which this release is attached,” he said.
News
Tricycle Riders Sentenced To Five Years Over WhatsApp Group Mobilising Protest Against Nigerian Gov
Published
5 hours agoon
August 28, 2025By
Editor
Borno State Governor Babagana Umara Zulum has been accused of being power-drunk following allegations that he ordered the arrest and conviction of two members of the ruling All Progressives Congress (APC) and tricycle operators for creating a WhatsApp group to mobilize a protest against his administration.
Crack police operatives carried out the arrests in Maiduguri before the scheduled End Bad Governance protest.
The two men, identified as Mohammed Bukar (alias Awana) and Ibrahim Mohammed (alias Babayo), were convicted on June 30, 2025, by Hon. Justice A.M. Ali and handed a five-year prison sentence.
Court documents with reference number BOHC/MG/CR/2150/CT10/2024 revealed that the men were accused of creating a WhatsApp group called “Zanga Zanga Group”—translated as Protest Group—to mobilize Keke Napep (tricycle) operators for a planned demonstration against the Borno State Government.
Mohammed Bukar and Ibrahim Mohammed were the 6th and 7th defendants in the case in which Governor Zulum accused them of using videos on the WhatsApp group to instigate Keke Napep (tricycle) operators in Borno State to join the protest against the government.
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They were also accused of producing videos in Kanuri and Hausa languages, urging tricycle riders to come out en masse, declaring “no going back” on the planned protest against the Borno State Government.
On June 30, 2025, Hon. Justice A.M. Ali sentenced the duo to five years’ imprisonment for allegedly planning the protest on WhatsApp.
Meanwhile, the seven defendants were charged with two counts: Count 1. That the defendants conspired to form a group named Zanga Zanga group (or protest group) on WhatsApp social media platform wherein they agreed to take up arms, to wit; guns, knives, bows and arrows and all forms of dangerous weapon against the Government thereby committing an offence contrary to Sections 60 and punishable under Section 79 of the Penal Code Laws of Borno State 2023.
Count 2. That the defendants formed a group named Zanga Zanga group (or. protest group) on WhatsApp social media platform and agreed to take up arms, to wit; guns, knives, bows and arrows and all forms of dangerous weapon against the Government thereby committing an offence punishable under Section 79 of the Penal Code Laws of Borno State 2023 All the defendants pleaded not guilty to the charges brought against them at their arraignment on April 11, 2024. The prosecution called four witnesses to prove their case.
However, all defendants pleaded not guilty when arraigned on April 11, 2024.
The prosecution called four witnesses, including Sgt. Isa Abubakar, an investigating police officer attached to the Crime Squad of the Nigerian Police, Borno State Command.
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Sgt. Abubakar testified that on July 21, 2024, the 6th defendant used one of the videos as his WhatsApp status to mobilize tricycle riders for the End Bad Governance protest.
He added that the 6th and 7th defendants also made another video in Hausa, saying, “Allah Yaisa Zulum two Billion Namu,” roughly translating to “May God punish Zulum for our two billion.”
He further testified that he downloaded the videos and arrested the two suspects on July 23, 2024, before handing them over to the Crime Squad office in Maiduguri.
Justice Ali said, “I have considered the pleas for leniency made by each of the convicts and the pleas made on their behalf by their counsel. The 5th convict is 17 years old, the 2nd convict is 14 years old, and the 3rd convict is 15 years old.
“The 5th, 2nd, and 3rd convicts are therefore young persons within the meaning of the Children and Young Persons Law of Borno State.
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“It was held by the Apex court in the case of Aminu Tanko VS the State 2009 Legalpedia SC 61216 that where the sentence prescribed upon conviction in criminal charge is term of imprisonment then some extenuating factors, such as the age of the convict and whether he is a first offender can be taken into consideration in passing the sentence.
“It is in this regard that, on the 1st count charge, I sentence the 5th, 2nd, and 3rd defendants to community service specifically washing the toilets of General Hospital Maiduguri, for 3 months. Make an order that they be given 20 strokes of the cane each.
“On the 2nd count charge, the 5th, 2nd, and 3rd convicts are sentenced to 6 months’ imprisonment. The 2nd and 3rd convicts are to be held at the children’s remand home, while the 5th defendant is to be remanded at the Maiduguri correctional centre. The period of imprisonment should commence today.”
“Regarding the first convict, who is also a young man, he is hereby sentenced to 5 years’ imprisonment. The first convict is sentenced to 5 years’ imprisonment. The 6th convict is sentenced to 5 years’ imprisonment. The 7th convict is sentenced to 5 years’ imprisonment. All sentences should commence today, the 30/6/2025,” Justice Ali added.
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Earlier, SaharaReporters reported that the families of two commercial tricycle operators had accused the state government, led by Governor Babagana Zulum, of ordering their arrest and prolonged detention after they allegedly planned a peaceful protest over the alleged mismanagement of funds contributed by riders.
The detained operators, identified as Muhammed Bukar and Ibrahim Muhammed—both members of the ruling All Progressives Congress (APC)—were arrested by the Police Crack Squad on the alleged orders of Borno State Commissioner for Youth and Sports Development, Saina Buba.
According to relatives, the riders were detained for three months and two weeks at a police facility before spending an additional two months in prison custody while facing trial.
At the centre of the dispute is a daily N100 ticket fee collected from tricycle operators, supposedly serving as insurance to provide financial support to any operator facing emergencies.
However, the riders alleged that officials managing the fund embezzled the money and failed to assist operators in need, prompting plans for the protest before their arrest.
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