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OPINION: FG’s N90 Billion Hajj Politics

By Lasisi Olagunju
From Lagos, one Ayinde Salihu wrote to the Sardauna of Sokoto and Premier of the Northern Region, Alhaji Ahmadu Bello, on 19 January, 1964, describing the premier as the “Prophet of Nigeria.” The man wanted the Sardauna to take him to Mecca for Hajj. Buliyaminu Oladiti Fadairo wrote from Ibadan on 21 January, 1964, saluting the Sardauna as “Nigerian Holiest Father.” It was his way of massaging the big man’s ego so that he would make him a pilgrim in that year’s Hajj. Same day from Kabba, Aruna Agbana wrote begging the Sardauna to sponsor his pilgrimage to Mecca “in the name of Allah and Annabi Muhammadu, the Holy Prophet…and in the name of Usman Dan Fodio…” The Sardauna had a standard response for all of them: “Pilgrimage is not obligatory if one has no means…” American professor of history, Mathew M. Heaton, has all the above in his ‘Ahmadu Bello and the Politics of Pilgrimage’. It is a chapter in his book on ‘Decolonising the Hajj’ published in 2023.
What the Sardauna said about pilgrimage not being “obligatory if one has no means” is the correct injunction prescribed in Islam. But, the injunction might be canonically true in 1964, it is no longer so today. Never mind that John Bunyan in ‘Pilgrim’s Progress’ says “what God says is best, is best though all the men in the world are against it.” The poet just wasted words. There are egregious carts everywhere today for the pilgrim to ride in short-circuiting faith and its precepts. They say the times determine what law to keep. They say that at every point in time, what the world carries is the child the times birth for it.
The way we fart while pricing irú (locust beans) is not the way we should fart while buying salt. But now, there are no limits to misbehaviour. Everywhere stinks. We shit in holy places and receive effusive thank you from the guardian priests. If he were alive, the powerful Sardauna would not have resisted the pressure to pay today – and remain relevant. A multitude of Nigerians (Muslim and Christian) desire the bliss of paradise which may be in holy pilgrimages but everyone wants someone else to pay for it. And they get it. ‘FG bows to pressure, approves N90 billion subsidy for Hajj fares’ was how The Guardian headlined its report on a payment of subsidy for Hajj. I read it in other papers also. The payment is unprecedented in the hugeness of the figure. And the government has not said the media lied. Hajj is an obligation which applies under clearly stated conditions – these include financial and physical capability. But now, every year, pressure, threats, and blackmail are rained on presidents and governors to sponsor pilgrims. And they cave in to do what is wrong. They forget that they were elected to say no to irregularities; that sometimes, resistance may be politically inexpedient and tough, but in resisting wrong lies victory. “Dark clouds bring waters, when bright bring none” – Bunyan’s Pilgrim’s Progress again. Robbing the Peter of millions of Nigerians to foot the bill of elitist Paul is a mark of the beast. But it is the new normal. Governments sponsor thousands to Mecca and Jerusalem in exchange for political support.
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I call the Nigerian elite culture which allowed this payment an ‘Aj’ìfà’ culture. Aj’ìfà is that person who grows fat reaping big where he sows little – or reaps without sowing at all. Someone else said elsewhere that Nigeria is an “Aj’òfé society.” That somebody is Ladun Anise, late professor of political science, who explains in a 1979 journal article that the word Aj’òfé is a Yoruba word meaning ‘free-loader’ or ‘parasite.’” I nodded as I read his further explanation that “an aj’òfe society carries a parasitic culture; builds its expectations on what the government can and must do (for them) with no sense of individual or group responsibility…It is a culture in which people are determined to turn constrained privileges into fundamental constitutional rights or even the precepts of natural law.” I understand that some of the intending pilgrims are threatening to pull out of this year’s hajj unless the government pays the balance of N1.9 million for them. The country is a fallen elephant before a pack of cleavers.
We married a wife in the month of famine and in that same month of lack, she decided to use pounded yam to build a house. What name would you give that kind of wife? What baby would the woman birth, and what will the name be? The question is elegantly answered in the original Yoruba version of that proverb: Ìyàwó tí a fé l’ósù agà tí n fi’yán mo’lé, yóò-báa-níbè lorúko omo rè yóo máa jé. ‘Yo-ba-nibe’ (e go meet am there), the reserved name for the expected product of the conjugal error, forebodes tragic delivery. I thought our husbands said the country was broke and all subsidies should go -and was gone. Now we know they lied. The Federal Government that said no to what benefitted 200 million Nigerians last May has released N90 billion to subsidise the purse of about 50,000 persons (or of their rich sponsors) so that they could make a personal religious journey to Saudi Arabia. It is a subsidy for politics.
What you value is what you invest your riches in. A wealthy man with a million slaves dies, but in his wardrobe is found one lone dress (Oun tó ndun ni níí pò l’órò eni. Ológún erú kú, aso o rè kù ìkan soso). That is my people’s proverb for otherwise wise men with deliberately misplaced priorities. We’ve always known that politics pays better than education in Nigeria. The N90 billion Hajj subsidy is higher than the combined 2024 budgets of the University of Ibadan (N23.4billion), Obafemi Awolowo University (N17.1 billion), Ahmadu Bello University (N29.2 billion) and the University of Lagos (N19.4billion). So, what is the matter prioritized here? The government did not spend that money for religion. It was for politics and the need to avoid the political consequences of hurting Nigeria’s powerful entrepreneurs of pilgrimage.
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The Obafemi Awolowo government of the old Western Region set up Nigeria’s first Pilgrims Welfare Board vide Western Regional Gazette No. 39, vol. 7 of 5th June, 1958. The board’s existence was dictated by the need to attend to issues of welfare of hajj pilgrims from Western Nigeria. The northern region followed that example seven years later in 1965. Both boards were restricted by law to collecting Hajj fares from intending pilgrims, arranging passports for them, helping intending pilgrims to get visas and other consular interventions, assisting them with flight tickets and with vaccination, getting them comfortable accommodation and transportation in Saudi Arabia – all at their own expense. The limit of the responsibilities of the boards was the limit of government involvement in Hajj operations. Apart from one VIP Hajj flight per year involving the Sardauna and selected members of the northern elite, there are no records of any government-sponsored Hajj trip for anybody in any of the regions.
What is the official explanation (reason) for the Federal Government’s release of that subsidy for the Hajj? Each of the 48,414 intending pilgrims was initially supposed to pay N3.5 million, then it was jacked up to N4.9 million when the dollar raced past the strength of our sense. N4.9 million is a huge amount in this season of want. There was an outcry which the anti-subsidy government in Abuja heard and doused with a subsidy coolant which translated to N1.6 million per pilgrim. This N90 billion pilgrimage subsidy paid by this government I could not find anywhere in the 2024 budget of the Federal Government. Even in the pads and paddings, it is absent. So, where did the president conjure that humongous sum from?
Even after that intervention, there are further subsidies to pay. Because the forex crisis has set every plan ablaze, the total hajj fees payable is no longer N4.9 million per pilgrim. The hajj commission last week raised the fare by a further N1,918,032.91 blaming forex volatility. The amount is now N6.8 million per pilgrim. The arithmetic is well explained in a report by the Daily Trust some days ago which quoted a Hajj commission source: “By the previous calculation, the N90 billion given by the Federal Government can only subsidise 19,000 intending pilgrims by ₦3.5 million. But by spreading it on 50,000 pilgrims, it (the subsidy) reduced it (the shortfall) to N1.9 million. This means that the federal government has subsidised each pilgrim by ₦1.6 million…” There is still a shortfall of N1.9 million which each of the pilgrims has to pay. But they may not pay anything. Some state governments are paying it for them.
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A friend asked when this culture of using public funds to fund private religious acts started. It is difficult to know but it didn’t start with this regime. When a head would go bad, it starts its descent gradually, unnoticed. What I know is that there used to be pride in people using their hard-earned money to go to Mecca. O.E. Tangban in his ‘The Hajj and the Nigerian Economy’ (1991) traces this tradition of going to Mecca and notes that at the very beginning “ordinary people went on Hajj by land routes across Chad to Sudan and then by boat to Jeddah” – with their hard-earned money. Even big men did. Dunama, the second Muslim Mai (king) of Kanemi – what we know today as Borno – followed that route. History says he was the first around here to go on pilgrimage to Mecca. He went the first time and came back. He went the second time and returned in peace. He went the third time and perished in an accident in the Red Sea. There is no record that he stole from the poor to fund his Hajj.
Nigerians are a very religious people. You would think being this religious coheres with piety. Some of those whose Hajj fees we’ve just paid have gone to Mecca in many and repeated times – like Abiku. Indeed, for some, it is business – legit and illegit. A lot goes with pilgrimages – to Saudi Arabia and to Israel – which mocks the reason and essence of pilgrimage. On the current Hajj list will be mistresses, paramours and concubines of some ‘pious’ persons of influence. I witnessed a case some years ago. We are using scarce funds to sponsor the good and the bad and the very ugly. Some of the officials particularly hate the smell of roses. It is a chain. The known faces are mere masks of the very big men of religion who preach fiery sermons of godliness. To them, pilgrimage is their soup pot, their business, and they always find one verse somewhere to validate what they do. It didn’t start today.
A big businessman from a wealthy family in Kano was arrested, tried, convicted and fined £7,000 in Sudan in April 1957 for currency trafficking. He was the sole agent in charge of the welfare and wellbeing of all Hajj pilgrims from Northern Nigeria. For that year’s Hajj – which many from the north did by road, the big man collected money from poor intending pilgrims and decided to do brisk business with it. He was arrested in Sudan “for illegally smuggling over 21,000 Egyptian pounds into the country.” Quoting several 1957 and 1958 editions of ‘The Nigerian Citizen’ newspaper, Heaton, in another chapter of his book referenced above (page 160), wrote that apparently the man “had been taking the deposits made by his Nigerian clients (pilgrims) and trading them for profit rather than forwarding them to the next location for dispersal. Deposits made in Nigeria in British sterling were traded in Beirut for Egyptian pounds” netting the man “a 50 percent profit on the original deposits that he could then pocket before delivering the funds to Sudan for distribution to pilgrims and his contracted agents…” His victims, the pilgrims, suffered and got stranded; two of them died of meningitis while waiting to be sorted out. The big man absconded to Nigeria and soon got into bigger trouble: His home was searched and found with “printing presses, currency moulds and £5,000 worth of forged £1 and £5 notes.” He was tried and, on 22 November, 1957, jailed for eight years. But if you are big here, no net will be big enough to restrain your fish. The man came out of prison earlier than ordered; he joined the ruling party and was elected into the House of Representatives in 1965. End of story.
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Edo Assembly Charges Contractor Handling Ekekhuan Road To Accelerate Work

The Edo State House of Assembly Special Ad-hoc Committee on Project Inspection has charged the contractor handling the Upper Ekehuan Road project to accelerate work to enable residents enjoy the dividends of democracy promised by Governor Monday Okpebholo.
Chairman of the committee, Hon. Addeh Isibor, said this during inspection at Upper Ekehuan Road in Igo Community, Ovia North East Local Government Area,
He said the inspection was part of the House’s continuous assessment of projects being executed by the Okpebholo administration across the state.
Hon. Isibor noted that although heavy rainfall posed challenges to full assessment of some sections of the road, the committee was impressed that the contractor remained on site despite the adverse weather conditions.
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In his remarks, Hon. Kingsley Ugabi said the project reflected the governor’s sensitivity and compassion toward the people of the area, stressing that communities in Oredo East and Ovia North East were already witnessing tangible dividends of democracy.
Similarly, Hon. Donald Okogbe described the Upper Ekehuan Road as a major and legacy project for Edo State.
He commended the quality of the toll-bin works so far, while urging the contractor to significantly increase the pace of construction to meet public expectations.
Okogbe added that the committee had communicated its concerns to the Commissioner for Works, expressing confidence that discussions would lead to improved performance, as Edo people desire a project that is both durable and delivered on schedule.
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Providing technical updates, the Special Adviser to the Governor on Projects, Engr. Phoebe Williams-Bello, disclosed that the 12.6-kilometre road has recorded over one kilometre of toll-bin construction on both sides, with about 850 metres of earthworks completed, noting that persistent rainfall has been the major constraint.
The Commissioner for Works, Hon. Felix Akhabue, assured that the ministry would intensify monitoring to ensure faster delivery.
He expressed optimism that with the onset of the dry season, construction activities would advance more rapidly.
The committee also inspected other ongoing projects, including Catholic Charismatic Renewal Road, Ugbihoko Quarters, Palace Road along Upper Mission Road, Ekiuwa–UNIBEN Road and Temboga Road, where contractors were commended for the quality and consistency of work so far.
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Out-of-school: Group To Enroll Adolescent Mothers In Bauchi

Women Child Youth Health and Education Initiative (WCY) with support from Malala Education Champion Network, have charted a way to enroll adolescent mothers to access education in Bauchi schools.
Rashida Mukaddas, the Executive Director, WCY stated this in Bauchi on Wednesday during a one-day planning and inception meeting with education stakeholders on Adolescent Mothers Education Access (AMEA) project of the organisation.
According to her, the project targeted three Local Government Areas of Bauchi, Misau and Katagum for implementation in the three years project.
She explained that all stakeholders in advancing education in the state would be engaged by the organisation to advocate for Girl-Child education.
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The target, she added, was to ensure that as many as married adolescent mothers and girls were enrolled back in school in the state.
“Today marks an important step in our collective commitment to ensuring that every girl in Bauchi state, especially adolescent who are married, pregnant, or young mothers has the right, opportunity, and support to continue and complete her education.
“This project has been designed to address the real and persistent barriers that prevent too many adolescent mothers from returning to school or staying enrolled.
“It is to address the barriers preventing adolescent mothers from continuing and completing their education and adopting strategies that will create an enabling environment that safeguard girls’ rights to education while removing socio-cultural and economic obstacles,” said Mukaddas.
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She further explained to the stakeholders that the success of the project depended on the strength of their collaboration, the alignment of their actions, and the commitments they forge toward the implementation of the project.
Also speaking, Mr Kamal Bello, the Project Officer of WCY, said that the collaboration of all the education stakeholders in the state with the organisation could ensure stronger enforcement of the Child Rights Law.
This, he said, could further ensure effective re-entry and retention policies for adolescent girls, increased community support for girls’ education and a Bauchi state where no girl was left behind because of marriage, pregnancy, or motherhood.
“It is observed that early marriage is one of the problems hindering girls’ access to education.
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“This organisation is working toward ensuring that girls that have dropped out of school due to early marriage are re-enrolled back in school,” he said.
Education stakeholders present at the event included representatives from the state Ministry of Education, Justice, Budget and Economic Planning and Multilateral Coordination.
Others were representatives from International Federation of Women Lawyers, Adolescent Girls Initiative for Learning and Empowerment (AGILE), Bauchi state Agency for Mass Education, Civil Society Organization, Religious and Traditional institutions, among others.
They all welcomed and promised to support the project so as to ensure its effective implementation and achieve its set objectives in the state.
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OPINION: Fubara, Adeleke And The Survival Dance

By Israel Adebiyi
You should be aware by now that the dancing governor, Ademola Adeleke has danced his last dance in the colours of the Peoples Democratic Party. His counterpart in Rivers, Siminalayi Fubara has elected to follow some of his persecutors to the All Progressive Congress, after all “if you can’t beat them, you can join them.”
Politics in Nigeria has always been dramatic, but every now and then a pattern emerges that forces us to pause and think again about where our democracy is heading. This week on The Nation’s Pulse, that pattern is what I call the politics of survival. Two events in two different states have brought this into sharp focus. In both cases, sitting governors elected on the platform of the same party have found new homes elsewhere. Their decisions may look sudden, but they reveal deeper issues that have been growing under the surface for years.
In Rivers, Governor Siminalayi Fubara has crossed into the All Progressives Congress. In Osun, Governor Ademola Adeleke has moved to the Accord Party. These are not small shifts. These are moves by people at the top of their political careers, people who ordinarily should be the ones holding their parties together. When those at the highest levels start fleeing, it means the ground beneath them has become too shaky to stand on. It means something has broken.
A Yoruba proverb captures it perfectly: Iku to n pa oju gba eni, owe lo n pa fun ni. The death that visits your neighbour is sending you a message. The crisis that has engulfed the Peoples Democratic Party did not start today. It has been building like an untreated infection. Adeleke saw the signs early. He watched senior figures fight openly. He watched the party fail to resolve its zoning battles. He watched leaders undermine their own candidates. At some point, you begin to ask yourself a simple question: if this house collapses today, what happens to me? In Osun, where the competition between the two major parties has always been fierce, Adeleke was not going to sit back and become another casualty of a party that refused to heal itself. Survival became the most reasonable option.
His case makes sense when you consider the political temperature in Osun. This is a state where the opposition does not sleep. Every misstep is amplified. Every weakness is exploited. Adeleke has spent his time in office under constant scrutiny. Add that to the fact that the national structure of his party is wobbly, divided and uncertain about its future, and the move begins to look less like betrayal and more like self-preservation.
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Rivers, however, tells a slightly different story. Fubara’s journey has been a long lesson in endurance. From the moment he emerged as governor, it became clear he was stepping into an environment loaded with expectations that had nothing to do with governance. His political godfather was not content with being a supporter. He wanted control. He wanted influence. He wanted obedience. Every decision was interpreted through the lens of loyalty. From the assembly crisis to the endless reconciliation meetings, to the barely hidden power struggles, Fubara spent more time fighting shadows than building the state he was elected to lead.
It soon became clear that he was governing through a maze of minefields. Those who should have been allies began to treat him like an accidental visitor in the Government House. The same legislators who were meant to be partners in governance suddenly became instruments of pressure. Orders came from places outside the official structure. Courtrooms turned into battlegrounds. At some point, even the national leadership of his party seemed unsure how to tame the situation. These storms did not come in seasons, they came in waves. One misunderstanding today. Another in two weeks. Another by the end of the month. Anyone watching closely could see that the governor was in a permanent state of emergency.
So when the winds started shifting again and lawmakers began to realign, those who understood the undercurrents knew exactly what was coming. Fubara knew too. A man can only take so much. After months of attacks, humiliations and attempts to cage his authority, the move to another party was not just political. It was personal. He had given the reconciliation process more chances than most would. He had swallowed more insults than any governor should. He had watched institutions bend and twist under the weight of private interests. In many ways, his defection is a declaration that he has finally chosen to protect himself.
But the bigger question is how we got here. How did two governors in two different parts of the country end up taking the same decision for different but related reasons? The answer goes back to the state of internal democracy in our parties. No party in Nigeria today fully practices the constitution it claims to follow. They have elaborate rules on paper but very loose habits in reality. They talk about fairness, but their primaries are often messy. They preach unity, but their caucuses are usually divided into rival camps. They call themselves democratic institutions, yet dissent is treated as disloyalty.
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Political parties are supposed to be the engine rooms of democracy. They are the homes where ideas are debated, leaders are groomed, and future candidates are shaped. In Nigeria, they increasingly look like fighting arenas where the loudest voices drown out everyone else. When leaders ignore their own constitutions, the structure begins to crack. When factions begin to run parallel meetings, the foundation gets weaker. When decisions are forced down the throats of members, people begin making private plans for their future.
No governor wants to govern in chaos. No politician wants to be the last one standing in a sinking ship. This is why defections are becoming more common. A party that cannot manage itself cannot manage its members. And members who feel exposed will always look for safer ground.
But while these moves make sense for Adeleke and Fubara personally, the people they govern often become the ones left in confusion. Voters choose candidates partly because of party ideology, even if our ideologies are weak. They expect stability. They expect continuity. They expect that the mandate they gave will remain intact. So when a governor shifts political camp without prior consultation, the people feel blindsided. They begin to wonder whether their votes carry weight in a system where elected officials can switch platforms in the blink of an eye.
This is where the politics of survival becomes dangerous for democracy. If leaders keep prioritizing their personal safety over party stability, the system begins to lose coherence. Parties lose their identity. Elections lose their meaning. Governance becomes a game of musical chairs. Today you are here. Tomorrow you are there. Next week you may be somewhere else. The people become bystanders in a democracy that is supposed to revolve around them.
Rivers and Osun should serve as reminders that political parties need urgent restructuring. They need to rebuild trust internally. They need to enforce their constitutions consistently. They need to treat members as stakeholders, not spectators. When members feel protected, they stay. When they feel targeted, they run. This pattern will continue until parties learn the simple truth that power is not built by intimidation, but by inclusion.
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There is also the question of what these defections mean for governance. When governors are dragged into endless party drama, service delivery suffers. Time that should be spent on roads, schools, hospitals, water projects and job creation ends up being spent in meetings, reconciliations and press briefings. Resources that should strengthen the state end up funding political battles. The public loses twice. First as witnesses to the drama. Then as victims of delayed or abandoned development.
In Rivers, the months of tension slowed down the government. Initiatives were stalled because the governor was busy trying to survive political ambush. In Osun, Adeleke had to juggle governance with internal fights in a crumbling party structure. Imagine what they could have achieved if they were not constantly looking over their shoulders.
Now, as both men settle into new political homes, the final question is whether these new homes will provide stability or merely temporary shelter. Nigeria’s politics teaches one consistent lesson. New alliances often come with new expectations. New platforms often come with new demands. And new godfathers often come with new conditions. Whether Adeleke and Fubara have truly found peace or simply bought time is something only time will tell.
But as citizens, what we must insist on is simple. The politics of survival should not become the politics of abandonment. Our leaders can fight for their political life, but they must not forget that they hold the people’s mandate. The hunger, poverty, insecurity and infrastructural decay that Nigerians face will not be solved by defection. It will be solved by steady leadership and functional governance.
The bigger lesson from Rivers and Osun is clear. If political parties in Nigeria continue on this path of disunity and internal sabotage, they will keep losing their brightest and most strategic figures. And if leaders keep running instead of reforming the system, then we will wake up one day to a democracy where the people are treated as an afterthought.
Governors may survive the storms. Parties may adjust to new alignments. But the people cannot keep paying the price. Nigeria deserves a democracy that works for the many, not the few. That is the real pulse of the nation.
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