21 February, 2026
by Mohammed Bello Doka
In the swirling cauldron of Nigerian politics and cultural intrigue, a sinister double standard festers among certain Yoruba Christians and a brainwashed minority of Yoruba Muslims. These self-proclaimed guardians of equity and fairness gleefully bow to the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, as the unassailable, permanent Chairman of the Southern Traditional Rulers Council—a role they've defended with ferocious zeal, even amid whispers of dissent from Southeast monarchs and the so-called Middle Belt voices. Yet, in the same breath, they dare to demand a "rotational" system for the Sultan of Sokoto, Alhaji Muhammad Sa'ad Abubakar III, stripping away his historic, sacred position as the permanent leader of Nigerian Muslims through the Nigerian Supreme Council for Islamic Affairs (NSCIA). This is not mere inconsistency; it's a calculated assault on unity, a brazen hypocrisy designed to sow mischief and fracture the Muslim Ummah from within. Muslims across Nigeria must wake up and call this treachery what it is: a divisive ploy masquerading as progress!
Let us expose this double standard for the farce it truly is. The Ooni's elevation to permanent co-chair of the National Traditional Rulers Council of Nigeria—alongside the Sultan—has been hailed by these same Yoruba agitators as a "formidable" and "united" achievement. They've celebrated President Bola Ahmed Tinubu's meetings with the duo at the Presidential Villa, where discussions on national security, health, and protests underscored their roles as pillars of stability. Figures like Gani Adams, the Aare Ona Kakanfo of Yorubaland, and Professor Banji Akintoye of the Oduduwa Nation Movement have subtly or overtly endorsed this permanence for the Ooni, dismissing critics as outliers. Even amid Senate debates on formalizing the council's bill in 2024–2025, where pushback from Ohanaeze Ndigbo and the so-called Middle Belt Forum highlighted perceived exclusions, these Yoruba voices stood firm: the Ooni's throne is eternal, non-negotiable, a symbol of Southern pride.
But turn the lens northward, and their tune morphs into venomous discord. These hypocrites—emboldened by social media rants from the likes of Oladimeji Bolarinwa of Think Yoruba First and Dipo Aina—rail against the Sultan's "permanent" NSCIA presidency, established since 1973 and rooted in centuries of Islamic tradition from the 1804 Sokoto Jihad. They whine about "regional imbalance" and "lack of rotation," ignoring that the NSCIA's structure ensures representation, with Yoruba Muslims like Professor Is-haq Oloyede serving as Secretary-General. Their arguments? Hollow echoes of historical grievances, claiming Yoruba Islam predates Sokoto (via Mali and Egypt ties) and thus owes no allegiance. Yet, where is this fierce independence when it comes to the Ooni's dominance over diverse Southern rulers, including those from the Southeast and South South who question his exclusivity?
This hypocrisy reeks of mischief, pure and simple. By pushing for a rotational sultanate—rotating every 2–4 years among zones, they claim—these agitators aim not at equity but at weakening the Muslim Ummah's core. The Sultan, as spiritual head, fosters national unity on matters like Ramadan moon-sighting (where even in 2026, South West leaders like those in the Muslim Ummah of South West Nigeria (MUSWEN) and the League of Imams and Alfas aligned seamlessly with his February 18 fasting start). Yet, critics like the Alliance for Yoruba Democratic Movements (AYDM) and Society for Yoruba Culture Renaissance label it "Fulani hegemony," conveniently overlooking Sokoto's socio-economic woes (poverty, banditry) as if rotation would magically solve them. No, this is a deliberate wedge, intended to erode the Sultan's authority and fragment Muslims into regional silos, making them easier to manipulate in the run-up to 2027 elections.
And let's not stop there—this venomous campaign mirrors the same group's insidious efforts to drive a wedge between Hausa and Fulani peoples, two tribes so deeply intertwined that they've become one unbreakable fabric. For centuries, Hausa-Fulani integration has defined Northern Nigeria: shared languages, intermarriages, cultural fusions, and economic bonds that defy artificial divisions. The Sokoto Caliphate itself was a Hausa-Fulani synthesis under Uthman Dan Fodio, producing leaders like the Sultan who embody this unity. Yet, these Yoruba mischief-makers—echoing outdated colonial-era tactics—spread lies of "Fulani conquest" and "Hausa subjugation," amplified in Lagos Ibadan Christian evangelical outlets like Punch (January 30, 2025: Gani Adams' Sharia critiques) and Guardian (December 11, 2025: ironic twists on secularism). They stoke ethnic fires on X (formerly Twitter) via influencers like @MasterMaliq and @dipoaina1, who revive Aminu Kano's 1970s challenges not for justice, but to fracture alliances. Just as they accept the Ooni's permanence without batting an eye, they ignore Hausa-Fulani oneness, pushing narratives that could ignite violence akin to herdsmen clashes or Boko Haram's chaos.
Now, let's turn their twisted logic back on them: If, according to the narrative peddled by mostly Yoruba evangelical and Redeemed Christians, the Sultanate under Fulani leadership has supposedly made Hausa and Yoruba Muslims "slaves" to the Fulani people, then by that same absurd reasoning, does the Ooni's permanent leadership over the Southern Traditional Rulers Council make every Southerner a "Yoruba slave"?
How dare they impose this double standard?
If permanence in the North equals enslavement, why doesn't it in the South?
This double standard isn't just laughable—it's a blatant attempt to inflame divisions while shielding their own power grabs!
Consider the prominent Southern traditional rulers, each with their own storied histories far predating any Yoruba-imposed council: The Oba of Benin (current: Oba Ewuare II), whose Benin Kingdom was founded around 1180 CE and flourished as a major West African power with intricate bronze art and vast trade networks—does his submission to the Ooni make him a "Yoruba slave"? The Obi of Onitsha (current: Igwe Nnayelugo Alfred Nnaemeka Achebe), ruler of the ancient Onitsha Kingdom with roots tracing to migrations from Benin in the 16th century and deep Igbo traditions—does aligning under the Ooni reduce him to servitude? The Dein of Agbor (current: King Benjamin Ikenchuku Keagborekuzi I), overseeing the Agbor Kingdom with origins in the 13th century or earlier, a key Anioma-Igbo polity known for its warrior heritage—is he now enslaved to Yoruba whims? The Obong of Calabar (current: Edidem Ekpo Okon Abasi Otu), paramount ruler of the Efik people in Calabar, whose kingdom emerged in the 17th century as a trading hub with European ties—does his participation in the council equate to bondage? The Olu of Warri (current: Ogiame Atuwatse III), leader of the Itsekiri Kingdom founded around 1480, renowned for its maritime prowess and oil-rich delta influence—is he a "Yoruba slave" under this logic? And the Jaja of Opobo (current: King Dandeson Jaja), whose kingdom was established in 1870 amid resistance to British colonialism, blending Ijaw and Igbo elements—does bowing to the Ooni's permanence make him subjugated? These rulers, with lineages spanning centuries of independence, are no one's slaves—yet the one sided' narrative would ludicrously claim otherwise if applied consistently!
What gives the Yorubas the audacious belief that they possess some divine birthright to rule over other Southern kingdoms? Is it the myth of Oduduwa's descent from heaven, conveniently used to justify dominance? Or perhaps the colonial-era boundaries that lumped diverse peoples together? Why should ancient non-Yoruba polities defer to Ife's throne as if conquered? This reeks of the very hegemony they accuse the Fulani of—projecting their own imperial ambitions southward!
Behold the prominent Southern kingdoms and their ancient formations, standing as testaments to independent glory: The Kingdom of Nri (Igbo), founded around 900 CE, a theocratic realm emphasizing peace and ritual over military conquest; the Benin Kingdom (Edo), established circa 1180 CE, a powerhouse of art, administration, and expansion; the Oyo Empire (Yoruba), rising around 1300 CE with cavalry might and Atlantic trade; the Onitsha Kingdom (Igbo), formalized in the 16th century with Benin influences but autonomous Igbo governance; the Warri Kingdom (Itsekiri), founded in 1480 as a trading monarchy; the Calabar Kingdom (Efik), emerging in the 17th century as a coastal confederacy; and the Opobo Kingdom (Ijaw/Igbo), created in 1870 amid anti-colonial struggles. These are no vassal states—each forged through their own ingenuity, not Yoruba conquest!
So, we must demand answers: When exactly did the Yorubas conquer these kingdoms and make them their slaves? Was it during some forgotten war that history books missed? Or is this "birthright" just a fabricated excuse for modern power plays? Where are the battles, the treaties of subjugation? The silence is deafening! This narrative crumbles under scrutiny, revealing the true intent: not equality, but selective division to undermine Northern unity while consolidating Southern control under Yoruba banners.
Muslims, heed this warning: See through the smoke! This is not about fairness; it's a hypocritical crusade to destabilize the North while fortifying Southern strongholds. The Ooni's unchallenged permanence exposes their game—why rotation for the Sultan but not for him? It's because division serves their agenda: weakening Islam's national voice, eroding Northern cohesion, and paving the way for political dominance under a Yoruba-led administration. Reject this poison! Demand unity within the Ummah, honor the Sultan's timeless role as you do the Ooni's, and expose these agitators for the dividers they are. Nigeria's future depends on it—lest we let hypocrisy tear us asunder!
Mohammed Bello Doka can be reached via [email protected]
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Opinion