Borno

Before sunrise, Kellu Habila had risen from her mat in Mussa, northeastern Nigeria, and stepped into the kitchen, moving carefully in the dim light while the rest of the house slept. Outside, the dry-season dust had disappeared, replaced by the heavy stillness that precedes the rains in southern Borno. She prepared breakfast, then woke her four children one after the other: three boys and the youngest, a girl named Rifkatu.

It was early in the third term of the 2025/2026 academic session.

Unlike her brothers, who had resumed nearly a month earlier, Rifkatu was returning to school that morning for the first time because her old uniform was too worn to use. It was only the previous day that her parents had managed to buy another one.

“She was very happy,” Kellu recalled.

Four-year-old Rifkatu Habila and her friend, Alheri Olu, were both in Nursery One at Central Primary School, Mussa, a remote farming community in Lassa town, Askira Uba Local Government Area, Borno State. “The two girls were inseparable,” Kellu said. They played together, walked together, and often sat beside each other in class.

After the children left for school that Friday morning on May 15, Kellu headed to her farm on the outskirts of town. The farming season had begun, and like many residents of Mussa, she was trying to make use of the early morning before the sun hit hard.

Then the gunshots started.

“I hid inside a nearby stream when I heard them,” she told HumAngle. “It was a few minutes past 8 a.m.”

For a while, she remained there, crouched and listening. When the shooting eased, she ran back home.

By then, panic had already spread across Mussa. Parents were rushing toward the school. Some shouted their children’s names, while others disappeared into nearby bushes, searching for them. The gunshots, residents realised, had come from Central Primary School.

“We were told the children had been taken,” Kellu said. “So we started searching.”

She found her three sons hiding inside a nearby bush. But Rifkatu was nowhere to be found. Her voice broke when she spoke about what happened next.

“We kept searching. Later, her father and some men found children’s footwear outside town where the attackers had passed. He recognised hers.”

That was how they knew. Rifkatu and Alheri had been abducted together. That day, Friday, May 15, terrorists attacked Central Primary School, Mussa, abducting dozens of pupils. The exact number remains unclear. “Community leaders told us 43 children were taken,” Kellu recounted. But she believes the number may be higher. An official register recorded 40 confirmed names.

A pattern of attacks

Residents say the terrorists entered Mussa on motorcycles.

“Farmers running from the direction they came from said they also saw two Hilux vehicles parked outside town,” Emmanuel Hyarawa, Rifkatu’s uncle, said. “That was what they used to take the children away.”

No group has claimed responsibility, and no ransom demand had been made at the time this report was filed. But residents say the terrorists may be fighters from the Islamic State West Africa Province (ISWAP), a group that has repeatedly attacked communities along the southern Borno axis in recent years.

“They are the same people who attack soldiers here and abduct farmers,” Kellu said. “We recognised the way they dressed and moved.”

This was the fourth attack on Mussa within two months, according to residents. 

“Occasionally, they would attack the town, often focusing on the military. They would burn buildings, loot shops, and cart away military vehicles and equipment,” Emmanuel said. “They had come in early April and attacked the military. They killed four soldiers and a civilian.” A week before the Friday abduction, “They had attacked, looted shops, and carted away six cattle,” Kellu added.  In November 2025, Nigerian troops rescued 12 teenage girls abducted while working on farmlands in the area. 

But no school had been attacked before. “This is the first time,” Emmanuel said.

The gunshots from Friday’s attack were heard as far away as Lassa, a town nearly 20 kilometres from Mussa. “We heard them around 8:30 that morning,” Andrew Adamu, a resident of Lassa, said.

The two communities are separated only by a smaller village called Kelle. According to Kellu, the attackers arrived through the Damboa axis on nearly 40 motorcycles, each carrying at least two armed men.

There is a military presence in Mussa, but residents say the soldiers are few.

“They are not up to 30,” Emmanuel said. “And usually, they are outnumbered.” “When the terrorists entered, they used the pupils as shields. So, the military could not engage them,” he added.

Kellu said part of the school itself now serves as a military armoury. “The soldiers stay there during the day,” she said. “They have been using part of the school for years.”

Residents believe the timing of the attack was deliberate.

After the April assault that killed soldiers, reinforcements had arrived from Askira, the LGA headquarters, and remained in the community for more than two weeks. But on Friday morning, according to Emmanuel, the troops had only recently withdrawn.

“It was less than an hour after they left that the terrorists came,” he said.

When the shots were heard in Lassa, residents said security forces left the town immediately. “I didn’t see them leaving myself, but I saw their return in the evening,” Andrew said. “Often, when something like this occurs, reinforcement is sent from here, Lassa, or Dille, another village not far away, Askira, the local government headquarters, or Uba, another major town,” Andrew added.

However, as of the time this report was compiled, residents of Mussa said no reinforcements had returned to the community.

A police constable based in Askira, who asked not to be named because he was not authorised to speak, said, “Although Mussa is a Borno community, it is not under our coverage because of proximity. They are closer to Adamawa and, therefore, Adamawa forces are often the ones responding to situations there. We received a red alert about the abduction moments after it happened. However, on our end, no reinforcement was issued because it is not under our protection. Maybe the military went.”

Over 40 pupils and teachers abducted in Oyo

On the same day as the Mussa school abduction, terrorists, also on motorcycles, stormed three schools and kidnapped schoolchildren and staff in the Oriire Local Government Area of Oyo State, South West Nigeria. It was a coordinated attack across the three schools in Ahoro-Esinle, a community in the LGA. 

In the early hours of May 15, motorcycle-riding attackers invaded Baptist Nursery and Primary School, Yawota, near Alawusa, as well as Community Grammar School and the L.A Primary School in Esiele, all in the Ogbomoso axis of the state.

No armed group has claimed responsibility for the attack, but the invaders operated in a coordinated manner that suggests they belong to a terrorist syndicate. There had been no such mass abduction in the area before now, as locals describe the remote area as peaceful until recently. Witnesses said the terrorists spoke Yoruba, Hausa, and Nigerian Pidgin as they invaded the schools, abducting over 40 pupils swiftly in a matter of minutes. 

The principal of the Community High School, Alamu Folawe, was also abducted alongside the pupils, while two teachers were killed during the early morning operation. Locals in Ogbomosho town told HumAngle that the area has recently been experiencing attacks, which have been largely unreported in the mainstream media.

The terrorists marched the abducted pupils and teachers towards the Old Oyo National Park, causing a hail of pandemonium and panic for residents. “The axis is actually underdeveloped and is quite far from town,” said Qosim Suleiman, a resident of Ogbomosho. “They have no electricity, and no paved  road networks.”

Alamu had only been redeployed to one of the schools recently, sources said. Most teachers are deployed to the community schools on a rotational basis from Ogbomosho town because “no one wants to stay permanently in the satellite villages with very poor government control.”

Following the attack, however, the Oyo State Universal Basic Education Board (OYOSUBEB) has ordered the shutdown of schools in Oriire LGA due to fears of a possible recurrence of such incidents. In a statement obtained by HumAngle, OYOSUBEB also directed all primary schools in neighbouring communities, including Surulere, Oyo East, and Olorunsogo LGAs, to vacate their premises until further notice.

“This is a dark and painful moment for our education family in Oyo State, and our hearts are with the affected parents, teachers and the entire community,” said Nureni Adenira, the OYOSUBEB chairperson.

“We understand the fear and anxiety this situation has caused, and we want to assure our parents and stakeholders that the safety of our children remains our utmost priority.”

The Oyo Global Forum, a group of professionals in the state, condemned the attack, charging the government to rescue the abducted pupils and teachers from the hands of the armed assailants. The group said in a statement sent to HumAngle that “every hour of slow response emboldens these armed criminal groups and increases the risk of further attacks across vulnerable communities and adjoining forest corridors linked to Kwara and Niger states.”

“This must not be treated as an isolated incident. It is a clear national security threat requiring sustained military, intelligence, and community-based security operations,” said Taiwo-Hassan Adebayo, the chairperson of the group. 

“Beyond the immediate rescue efforts, the government must urgently establish a preventive security framework across the affected axis, including strengthened rural policing, coordinated forest surveillance, and a functional early warning and rapid response system developed in partnership with local communities.”

The Oyo State Commissioner for Information and Civic Orientation, Dotun Oyelade, announced in a statement on May 16 that the government has taken security measures to prevent the attackers from moving beyond the national park before they are accosted. He said security operatives have commenced a rescue operation in the axis, stressing that suspects’ movements have been restricted.

“Patrol operations also commenced this morning after intelligence indicated the suspects remained within the National Park in Oyo State,” Dotun said. “Three separate patrol teams, comprising Amotekun operatives and hunters drawn from seven local government areas in Oke-Ogun, were deployed through Igbeti towards Oloka and adjoining communities,” he added.

Amid the ongoing search for the missing pupils and teachers, footage of some of the abductees has surfaced. In one of the clips, Racheal Alamu, the Community High School principal, is seen speaking from captivity, pleading with Nigerians and the government to rescue them.

“I’m doing this video to ask for help from everyone, starting from the Federal Republic of Nigeria, the Oyo State government, the Christian Association of Nigeria and all well-meaning Nigerians, that they should come to our aid and settle this thing peacefully so that our lives will not be lost,” she said.

Another abductee, a woman with a baby strapped to her back, weeps heavily while asking for the government’s intervention. “We need your help so that these people will release us. Please help us,” she wailed.

HumAngle has also exclusively obtained the names of the abductees, including seven teachers and 39 pupils.

Names of Schoolchildren and Teachers Abducted During the May 15 School Attacks in Oriire LGA, Oyo State, South West, Nigeria

From Borno to Oyo: Resurgence of School Abductions Sparks New Terror Wave in Nigeria by IT HumAngle

The lingering memories of school abductions

For many families in southern Borno and, now, in some parts of Oyo State, schooling has become entangled with fear. Any attack involving schoolchildren in Borno, particularly, inevitably revives memories of the Chibok schoolgirls’ kidnapping, where 276 girls were abducted by Boko Haram from their dormitories in April 2014.

More than a decade later, some of the girls are still missing.

The abduction drew global attention to attacks on education in Nigeria, but it also marked the beginning of a broader wave of school-targeted kidnappings across the country.  

Even the Nigerian government’s multimillion-dollar Safe School Initiative, launched after the Chibok abduction to strengthen school security, has struggled to achieve its objectives and has been dogged by allegations of corruption, poor implementation, and inadequate protection for vulnerable communities.

In 2018, 110 girls were abducted in Dapchi, Yobe State. Two years later, hundreds of students were kidnapped in Kankara, Katsina State. Then came Jangebe in Zamfara, and later Kuriga in Kaduna State, where more than 200 pupils were abducted earlier in 2024. Subsequently, in November 2025, more than 300 schoolchildren and staff were abducted from St Mary’s School in Papiri, Niger State, in the North Central region. Some were later released in December, while others remain in captivity.

What began in the North East gradually spread into the North West and other regions, where armed groups increasingly adopted mass kidnappings for ransom and leverage. Over time, these attacks altered something less visible: the way families think about education itself.

In 2021, UNICEF warned that attacks on schools and kidnappings “discourage parents from sending their children to school and leave children traumatised and fearful of going to classrooms to learn.” That fear now shapes daily life in places like Mussa. “My boys will not return to school anytime soon,” Kellu said. “I don’t want to lose them, too.” The incident had left her devastated, Emmanuel said. “The three boys are in my house,” he added.

Mussa itself was once emptied under the weight of conflict. Residents fled in 2015 as insurgent violence intensified across southern Borno. Many only returned the following year. “When we first came back, we could farm far outside town,” Emmanuel said. “Now, we barely go beyond one kilometre.”

Even nearby communities remain tense. In Lassa, residents had already panicked before Friday’s attack fully became clear. The previous day, according to Andrew, gunmen had abducted a logger near the town, killed five others, and burned their vehicle.

Amid all this, schools still reopen every term. 

It is Ramadan, and Bintu Suleiman, a 55-year-old mother and trader from Ngoshe in Borno State, North East Nigeria, is about to break her fast with her family.

Then, the gunshots begin, and within the hour, her home is on fire. As the terrorists round people up, she manages to slip away with her children and grandchildren into the bush. Later, she realises four of them did not make it with her. They are somewhere up in the mountains.

In this episode of #VOV, we see that, after the attack, Bintu, now displaced, is sheltering at a government primary school in Pulka and has no news of her children and grandchildren.

Reported by Sabiqah Bello

Voice acting by Rukayya Saeed

Multimedia editor is Anthony Asemota

Executive producer is Ahmad Salkida

On a hauntingly cold night in 2008, a 28-year-old impressionable fan of Mohammed Yusuf sat in the latter’s compound in the London Ciki area of Maiduguri, northeastern Nigeria, at 1 a.m., placed his hand in his, and swore to give his life for Boko Haram. He would advance to become a top commander in the terror group.

That night, the Man was accompanied by a few trusted friends, all of whom pledged their allegiance to the cause. Yusuf started by reciting eight commandments to the small group and asking that they swear to abide by them. He made it clear they could refuse to join the army, in which case, they were not to disclose any of the things that happened that night to another living soul. 

Many of them would die in battle in the years that followed, and Yusuf himself would be killed in a matter of months, but the Man would survive. He had been led there by his friend, who had also been led there by his own friend. 

Mohammed Yusuf, the founder of the Boko Haram terror group, was preparing to wage war against the Nigerian state and was assembling what would later become an army. This army would go on to kill over 35,000 people between 2009 and 2020, indirectly lead to the death of over 300,000 others, and displace over two million more. Through fieldwork involving extensive interviews with a few first-generation members of the terror group who are still alive, victims, and a review of nearly 100 archival materials, such as newspapers and videos, this report documents the strategy that made that army possible.

Since his preaching was still largely peaceful at the time, Yusuf recruited men covertly, so as not to alert the government to the war he was planning. 

But the story of the Man’s radicalisation began long before that night. As far back as 1995 and 1996, the Man, then merely a boy, had begun to listen to Mohammed Yusuf’s preaching, agreeing with a lot of the things he was hearing. But beyond Yusuf, the Man was also an ardent follower of Sheikh Jafar Mahmud, who had been schooled at the University of Madina, Saudi Arabia, a feat he found astonishing.

“That time, I was impressed with the way Malam [Mohammed Yusuf] was. He was a young man like me–he was just a bit older than me. But he was so educated, and that was my dream, too. To become so knowledgeable about the religion,” the Man told me one October afternoon in 2025 in northeastern Nigeria. We were sitting on a mat just outside a rafia hut.

“He had started becoming popular among the Izala and the Abba Aji students, just like how the likes of Gambo Kyari, Bukar Mustapha, Umoru Mustapha, and the rest were popular then. Like Malam Ibrahim Gomari, Bashir Kashara, who was killed, and so on. He [Mohammed Yusuf] was their peer when it came to Islamic scholarship.” 

His ideologies aligned with those of scholars like Sheikh Jafar, who was based in Kano but was preaching regularly at and leading prayers at the Indimi mosque every Ramadan in Maiduguri. In 1999, Yusuf’s fame began to rise beyond his immediate community, his words taking root in the minds of young men and women all across Borno State. The support and fandom were massive. The Man thinks this was due to two things.

“One, he was very young then. Two, he used to preach in both Hausa and Kanuri.” This enabled him to reach a wider audience without a language barrier, as these were among the most widely spoken languages in Borno State. 

Over time, around 2000 and 2002, his preaching began to diverge from that of the likes of Sheikh Jafar and other revered scholars popular at the time. He began to speak against Western education, voting, democracy, and modern science and civilisation. He preached about a radical form of religion that had total government control over the people’s private and public lives. 

In about 60 videos of him around this time that HumAngle reviewed, each 3-6 minutes long, he can be seen preaching against democracy and the West. “The thing the West brought is apostasy,” he said in one of them. “We reject it. This democracy is not good. These soldiers are not genuine soldiers–they do not protect the religion of Islam… God said we should kill them. Allah said in the Qur’an that he would humiliate the enemy by our hand. Did you think he meant our hands holding prayer beads?” and here he chuckles. “Of course not,” he answered himself to the ecstatic screams of his congregation. “He was referring to our hands wielding guns.”

At this time, many of the scholars he used to be known with began to withdraw from him. Rather than see this as the alarm that the larger public saw it as, the Man and many young people like him saw it as a sign of legitimacy. They saw Yusuf as brave, courageous, and unwavering. 

“We believed what he was preaching was the truth because what he was saying regarding the government, jihad, correlated with Qur’an verses and hadiths,” he said. He quoted verses from Chapters Ahzab and Taubah to back up his claim, saying that the scriptures had already said that nothing could change the world if not jihad, which he personally interpreted as war.

Islamic scholars have long disproved this interpretation of scripture and the word ‘jihad’. HumAngle shared the Man’s interpretation of the verses in Ahzab and Taubah with a prominent Islamic scholar, Prof. Ibrahim Maqari, who currently serves as the Chief Imam at the central mosque in Abuja, the federal capital. He said the interpretation was inaccurate. 

“Those verses have been taken out of context. Islam is very clear on there not being compulsion in religion,” he said. “Islam allows war only when war is brought upon you. In that sense, you have a responsibility to fight back in order to protect yourself. There are laws on how warring parties must treat even animals and trees–how can the same religion be used as an excuse to slaughter innocent, unarmed populations, if even animals and trees are expected to be protected even in times of war?”

He also offered an additional, but often ignored, definition of the word: restraint, whether emotional or mental. 

“To stay away from what one craves but has been outlawed by Islam could also be a form of jihad.”

The Boko Haram group views it differently. “Jihad means blood must be spilt,” the Man said.

Following his split with Sheikh Jafar, Yusuf stopped preaching at the Indimi mosque and began preaching in his home, then at the Al’amin Daggash Mosque for several months before he was kicked out again, before eventually establishing the Markaz (Ibn Taimiyya) mosque. 

“Only about 40-50 of us went with him then. That was 2002–2003. With the help of Allah, after like two years, Markaz couldn’t even contain people; we could not even count the number of students anymore.”

There were very few journalists or researchers at the time who were able to accurately document this sociological (and religious) revolution. One of them was Ahmad Salkida, who dispatched the first-ever news article on Mohammed Yusuf in 2006 and was the first to alert the public to what was brewing. He observed in one report that Yusuf enjoyed wide acceptance from young people at the time because of the effects of bad governance and the resulting socioeconomic inequalities—corruption, rampant inequality, lack of education. 

By appealing to a shared victimhood philosophy, he created an Us (victims) Vs Them (the government/the oppressor) dichotomy and garnered a large following. The weaponisation of a sense of community to further genocidal violence is a tactic that is recurring in speeches of warlords or leaders of violent movements. It was apparent in the popular 1943 speech made by Heinrich  Himmler, one of the key military leaders who executed the Holocaust. In it, he frames the killing of jews as a moral obligation, while making the Nazis out to be the victims.  “We have a moral right, we had the duty to our people to do it, to kill [some use the word ‘destroy’ here as the original speech was in German] these people who would kill us… We have carried out this most difficult of tasks in a spirit of love for our people,” he said in the speech. 

As the number of his students and followers began to increase, Yusuf decided it was time to take his message beyond his house and Maiduguri. He began to travel to Konduga, Bama, and Gwoza. He soon went beyond Borno State into Yobe State, to places like Potiskum, Gashua, Geidam, and others. He also went to Bauchi. 

“We started getting senior students like Abu Mohammed Bauchi, Abu Maryam, etc. It later crossed to Kano, and there, we got senior scholars, even though they later withdrew.”

It was at this time, when his preaching became regular in Bama, that Fatima, another first-generation member of the group, began to attend. Alongside her entire family, she became a loyal follower of Yusuf. She took the bay’ah in a way that resembled what the Man described. 

“We were gathered around 4 p.m. and then separated into men and women, then took the oath,” she recalled. At this time, the preaching was mainly that the government did not have their best interest at heart, and did not care about Islam. Fatima went alongside her parents and husband. She remembers being told that the Nigerian constitution was forbidden for them to follow or abide by. They also told them that they might be killed, but they should rest assured that they would go straight to paradise if that happened. 

“There are people, these days, who claim that the drinking of blood is somehow part of the oath-taking process. This is not true. At least, not during our time,” she said.

The preachings, at this time, had started to grow more and more radical and inciting.

“This caused some people to lose their wives, some their parents, some their trading partners, and some to destroy their school certificates,” the Man said. Young people, in compliance with the very foundation of Boko Haram, which directly translates to “Western education is forbidden”, began to publicly burn school certificates that they had already acquired before they became radicalised.

“We all knew this was going to happen; it wasn’t a secret,” the Man said of the eventual uprising. “There are scholars who would preach saying we have to shed blood in this country, but once they are done preaching, you will see them with the same government they are criticising in their houses, with cars given to them. But Malam was never like that. He was never in cahoots with the government, so we all believed in him and that he was going to carry out what he had intended–the war.”

The early army

The Man claimed that Yusuf first appointed 11 close friends, whom he termed his commanders. They were the first members of the Boko Haram army. He sat with these 11 and explained the reason for the war, assuring them it would happen soon. He told them they each must be willing to sacrifice their lives if it came to that, and also bring men who believed in the cause and would be willing to do the same. 

He trained them for an initial period of nine months. Some CDs were played for them on war preparation. There were long periods of preaching and indoctrination. 

“Some of these men are in prison, but most of them have died. The only person who is not in prison and is alive was released from prison two years ago: Mohammed Idris. He was imprisoned in 2009. There is Usman Sidi in the Malam Sidi deradicalisation centre in Gombe, and Ibrahim Agaji, who is still in prison. And so on.”

It was one of these first 11 commanders who reached out to the Man, inviting him to join the army. Yusuf had mandated that each of them come with three trusted men who could join. This was not as easy as it sounded, especially because speaking to the wrong person could jeopardise the entire plan if they chose to go to the authorities with what they knew. When the commander reached out to the Man, he explained this, adding that he himself did not know up to three people he could trust, only the Man. He asked the Man to bring the other two. He, too, only trusted one person and asked that person to bring one person as well. In that way, the commander fulfilled his assigned quota of three. Soon, the 11 commanders and their individual recruits totalled 40. Together, they formed the first version of the army, gathering in Yusuf’s house that night in the London Ciki area of Maiduguri and taking the bay’ah after listening to the commandments.

“The first commandment was that we must agree to give our lives if it came to it; then, seeking Islamic knowledge to understand our ancestors; we must also not do things except as stated in the books, whether we like it or not; then, there was confidentiality. I have forgotten most of the conditions. There were like eight conditions. If you agree to them, Malam would take your hand and hold it as you took the bay’ah. You would promise never to discuss it with anyone. If you do, it’s like you have betrayed the religion.”

After that night, they proceeded to undergo a four-month intensive period of prayer and training. They had access to one man, Habib, who used to be a sergeant in the Nigerian Army but whom Yusuf had won over with his preachings. He trained them in combat. Yusuf had also won over one medical doctor, a prominent consultant from Yola known as Abu Adam. He equipped them with basic medical skills, including how to remove a bullet lodged in a wound and how to stitch a wound.

“To this day, whenever my kids get sick, I am able to administer injections for them once they are prescribed and I buy them, because of the skills I learned from that doctor,” the Man said. 

The initial group of 40 was also mandated to come with recruits – some were mandated to come with up to 10 recruits each, others were mandated to come with only three – and in that way, the army expanded little by little. Once they were in their hundreds, Yusuf broke them into battalions and named each battalion after an Islamic historical figure. The Man was under the Zubair Ibn Awwam battalion. Those who later moved to the Timbuktu triangle were named after Umar Farouk. Each of the 11 commanders was also assigned four sub-commanders known as Munzir. The Man was a Munzir at this time. Each Munzir was in charge of about 70–100 people. The Munzirs, in turn, appointed people they called the Naqeeb, each of whom had 25 people under their care. This system made organising easier. 

“Whenever Mohammed Yusuf says to the leader of Zubair Ibn Awwam battalion, ‘I want you to gather your people for me,’ the leader would look for other Munzirs and me. At that time, four of us were Munzirs under that battalion: Mohammed  Sani Tela, Bako Mai Madara, Abdullahi, and me. So, when Malam says to our commander, ‘Gather your people for me,’ he would just call us (the Munzirs) and say, ‘Gather your people.’ If, for example, I have 100 people under my care, how would I reach them? They’re too much for me, so I would call my Naqeeb and tell them to each bring the 25 people under their individual care. You see, this way it is easier for both me and my superior because 25 people are not a lot to gather.”

“That time, we had not yet relocated to the forest. This all happened in Maiduguri,” he clarified. 

There were several locations used for training in Bauchi and Biu in Borno. As things began to heat up, with preparation for the war being heavily underway, Yusuf got word that the government suspected a war was brewing and planned to attack him and his followers. He was invited multiple times by the DSS and the police in both Maiduguri and Abuja, where he was detained briefly and interrogated over those allegations. He denied arming or preparing for war.

“Since they were planning to attack us, we were supposed to also get ready for them. Before they attack us, let’s attack them. We should just be prepared. So we got ready as much as we could. We got our war arms–Malam and a few people had been getting the arms ready all this time with the help of the former sergeant in the Nigerian Army.”

Just then, they began to face some logistical challenges. Some members of the group who had been entrusted with guns in the past few months of preparation and had been told to bury them for safekeeping suddenly said they no longer remembered where they had buried the guns. This caused a setback with planning, and Yusuf, at first, found it puzzling. 

“But he later said we are going to be optimistic, whether they did not buy it, whether they cheated, or they did buy it and truly couldn’t find the place they buried it, it was still amusing. But he said we will not dwell on this, we will just seek Allah’s help with what we have with us.”

According to another source, another setback in the arms gathering department involved a man known as Aliu Tashaku, whom Yusuf met and presumably radicalised during one of his detentions at the Police headquarters in Abuja. Tashaku was later accused by Yusuf and several Boko Haram leaders of defrauding the group. They say he collected millions of naira with a promise to deliver dozens of AK-47 rifles, which he never fulfilled.

Still, plans continued. From Friday to Sunday, dawn till dusk, they were trained to use the guns they did procure: how to cock and shoot them. “Only a few of us were taught how to wield guns. Just the leaders. Not everyone.”

Finally, on that fateful day in June 2009, the ‘helmet’ incident happened. The incident has since been regarded as the beginning of the war. Some even say it was what caused it.

“I need you to understand,” the Man said, “that the helmet incident was not what led to the war. We had already assembled the army, gathered arms and supplies, and put the structure in place.”

What the incident did was accelerate the inevitable.

The helmet incident

In January 2009, authorities in Borno announced that anyone wishing to ride a bike in Maiduguri must wear a helmet as a safety precaution. The Boko Haram group did not agree with the rule (“how dare an illegitimate body tell us what to do?”). And so on that fateful day in June 2009, they came out en masse to bury four members who had died in a motor crash, flooding major roads. Many of them rode on bikes, and there was not a single helmet in sight. The police formed a blockade and refused to let them through, daring them to cross a particular line. They crossed the line, literally, and the police opened fire on the unarmed crowd. It was an act of extrajudicial violence, but for a people who already fancied themselves a parallel and legitimate government, the sect saw it as an act of war. And so they responded, warring for five days and killing indiscriminately across Borno, Yobe, and Kano. A review of Daily Trust newspapers during the whole week showed that the war dominated its front pages from July 27 to July 31 2009. Reports say that up to 800 people were killed. Abubakar Shekau, who was second-in-command at the time and would later lead the violent group after Yusuf, was wounded.

Yusuf himself was in Kaduna, northwestern Nigeria, on the day of the helmet incident. Sources say he flew into a rage when he learned of it. It was when he returned that he became more public and explicit about the war that must be fought, since the state, he said, had drawn first blood.

“He preached that if we didn’t do anything about these soldiers talking about helmets, there wouldn’t be peace, so at that time, he had not yet been captured. It wasn’t long after that the war happened in July, when everything became messy in Markaz. He spoke during evening prayers that this war was beyond us. For three days, it was like victory was on our side, but now security forces were well prepared, planning to attack us, and the little we had was already finished, and our senior commanders were all dead, so he said everyone should just find their way. That was when we went out, that was when he was arrested.”

The last time the Man saw Yusuf, they were trying to escape from their location as authorities advanced. One of his students insisted that Yusuf hop in his car so they could leave together, but Yusuf refused. By this time, he had sustained a bullet wound to the arm. And so when news of his capture and eventual summary execution arrived, it did not come entirely as a shock to the Man.

Ahmad Salkida, who was being held in a cell at the police headquarters at the time Yusuf was killed there, wrote that over 50 policemen emptied bullets into his body, making sure to avoid his head so that his identity could never be disputed. 

In a video of Yusuf’s remains that HumAngle obtained, there were tens of bullet wounds, his body mangled as though slashed open repeatedly, the inner bloody flesh hanging out in several places. The only body part that remained unwounded was his head. His eyes remained open, as though staring straight ahead. In the background, voices could be heard worrying about the stench. In another video I reviewed, this time of Yusuf being interrogated after he was arrested, he was questioned about medical supplies and arms being found in his home. This corroborates the Man’s accounts about medical supplies and arms having already been gathered. 

Later, the government claimed he had been trying to escape when he was shot and killed. The execution drew nationwide condemnation, and the then-President Umaru Musa Yar’adua ordered a probe into the officers responsible.

In the immediate aftermath, authorities went on a hunt for all members of the group. So the premature army and other followers of the group dispersed, and the Man himself relocated to Gwagwalada in Nigeria’s federal capital, Abuja.

He lived there for about two years with his wives and children, until one day, when former associates found him. Abubakar Shekau had healed, emerged from hibernation, and was ready to lead the army into war, the associates told him. He had sent them to him to deliver the message, and they would do so to as many key members of the army as they could find. They put him in touch with Shekau on the phone. 

“We spoke, and he said he was in good health, and he tasked me with gathering the people from my battalion and to lead them since our leader, as I told you, got captured and was only released last year. That was when I felt the weight of the world on my head because we were in hiding, and now we were being told we were to continue with operations.” 

And so the work of regrouping commenced. The structure that Yusuf had put in place helped in this process. Each commander searched for his Munzirs, and each Munzir searched for his Naqeebs. It was not as easy as it would have been were they all still in Maiduguri and not in hiding, because now they were scattered everywhere, and some people had even died.

HumAngle gathered that at this time, several members whom Yusuf facilitated in their travels to North Africa for arms training and other terrorism-related operations, a clear signal that preparations for war were underway long before the July 2009 ma’araka, returned to boost the army Shekau was assembling. Many of them were unable to return by the time the conflict erupted.

Once they had regrouped, the strategic efforts to topple the Nigerian government and establish what they believed to be an Islamic state started. This strategy, mainly, had to do with bombings, abductions, assassinations, and taking control of certain villages and towns to be able to forcefully radicalise and loot.

“We bombed towns, mosques, markets, and churches, too. We were the ones who put everything together. We later realised staying in town would not work because they started arresting our people. So we went to the forest.”

When the group migrated to Sambisa Forest, they turned it into their daulah – the “sovereign territory” – and operated fully from there. But this, in no way, lessened the brutality of the operations. This brutality was due, in part, to the fact that they had run out of supplies and money and were frantic. The Man had sold the lands he owned and used the money to purchase arms, and so had many others. Yusuf’s death had decimated a lot of plans. So they began to take villages.

On the surface, when villages fell to them, it was because they wanted to recruit or radicalise. But they were aware that no village or town could stay in their grip for long, as the Nigerian Army would eventually take it back. So, the more urgent reason was to loot the banks in the villages as soon as they took possession. 

“We held towns for months, except for places like Mubi, which wasn’t held for long but which still yielded us a lot of money because it had like nine to ten banks then. Only three banks were looted before the soldiers came and took over the town. So we started using the money, though a jet came and burnt down the money later on.”

HumAngle has interviewed dozens of people who were stuck in villages like Bama, Kirawa, Gwoza, Kumshe, Boboshe, Andara, and many others, during the periods when Boko Haram held the villages hostage. They described a heavily militarised setting, with people being killed on often unfounded allegations of spying. Baana Alhaji Ali, a man who used to be a trader in Andara before it fell to Boko Haram, told me that many of the laws sought to take complete control of their lives. “They refused to let us go out of the village; they imposed their laws on us; they said we shouldn’t allow our women to fetch water, gather firewood, and that we should be doing all that for them. Our women were never to be seen publicly. They took foodstuff away from us.”

During this time, the government was announcing on the radio that if anyone was brave enough to escape the villages and make it to Maiduguri, the capital city, they would be safely accepted and put into Internally Displaced Persons (IDP) camps. Thousands of people took the risk. Some were caught by the terrorists and brutally killed, but others made it out safely. Tragically, many of them were intercepted on the road and profiled by the Nigerian Army as members of the terror group. They went on to be detained without trial at detention centres like Giwa barracks, Borno Maximum Security prison, and Wawa military cantonment for about a decade. Some of them died. Others disappeared and have never been seen again. Baana and his family made it to Cameroon, where the local army transferred them into the hands of the Nigerian Army in Banki, a border town. While his wife and children were allowed to go, Baana was detained on allegations of being part of the terror group and held for seven years in conditions that bring tears to his eyes to recount. 

“We didn’t get enough water … some people died of thirst,” he said. “There were about 400 people in one cell, and people died from the heat … We didn’t have proper toilets at first, just plastic buckets to urinate and defecate. People would take them out when they were full and empty them.”

Amid all these, when taking villages became no longer sustainable, the Man said, they began to abduct for money. Though the Chibok abduction of 276 schoolgirls, as has already been extensively reported, was not planned but executed by lower Boko Haram members on their way back from a different assignment, it turned out to be one of their most successful money-making attempts. The Man says up to ₦300 million was paid as ransom for each girl who was released. Reports show that between 2016 and 2018, 103 girls were released, with the BBC reporting that $3.3 million was paid for them. The government, officially, insists that no ransom was paid.

“Abducting the Chibok girls became a blessing for us all in the forest because it touched the whole world. We got a lot of money. Money was made that time! At the time, the group was already facing financial difficulties. You know, when we first migrated to the forest, we would go and break into a shop and steal money, or steal cows and sell. We were struggling financially.”

The Man lived in Sambisa for over a decade with his three wives and nine children. He held numerous positions, including commander, judge, and, later, member of the Shura council.

Once in Sambisa, under the heavy-handedness of Shekau, he began to find ideological differences between what Shekau was doing and what he himself believed the scriptures said to do. This is a popular complaint among members of the group. Shekau believed deeply in violence and had no patience for negotiations. He believed that anyone who did not live in the daulah deserved to be killed. Hence, the bombing of markets, motor parks, mosques, churches, and other public places within state-controlled territories.

“We, on the other hand, believed our target was the Nigerian security forces and those who deserved it. We all agreed on that, but carrying out attacks on mosques, churches, motor parks, and killing children? We were not in support of Shekau doing that,” the Man said of himself and a growing group that had begun to plan to rebel.

“With Shekau, anybody that does not live within those forests, even if he prays, even if he goes to the Holy Ka’abah in Saudi Arabia to pray, then comes back every day, he sees him as a non-believer. He can be killed, and his money or belongings can be collected.”

There were also allegations of witchcraft against some elderly women in the group, who would then be stoned to death and sometimes beheaded. According to Fatima, the follower from Bama, things escalated wildly during that time and caused many people to fear. 

And so in 2016, a faction led by Mamman Nur, another high-ranking member, decided to break away into what is now known as the Islamic State West Africa Province (ISWAP), linked to the global Islamic State (IS) group.

ISWAP, at the time and perhaps even now, fancied itself purer and less violent than the Shekau-led sect. Still, over time, the Man began to feel as though even they were “not honest about the work they were doing.” 

As he spoke, it became clear to me that though he was no longer part of the group, he still believed in the cause and thought there was an “honest” or “right” way to do it. And so I asked: Why did he leave the terror group and return to state-controlled territories?

He paused for a moment, then asked, “Are you a Muslim?”

I said yes.

“So you know about the Islamic Khalifs?” he enquired. 

“Yes, Ali, Umar Ibn Khattab, Usman Ibn Affan and the rest?”

He nodded in satisfaction. “Those people you mentioned were among the Prophet’s most knowledgeable and trusted advisors. So, whenever they spoke or offered counsel during that time, they were listened to and taken seriously. We were supposed to be that for ISWAP, but whenever we spoke up against things that were wrong, nobody listened to us. It was made as though we were the ones spoiling people, even when all we were doing was finding them ease.”

He explained that his decision to leave was the culmination of many things, not just one, but the refusal to listen to him and his peers made it clear that the original cause, which he believed in and was once prepared to lay down his life for, no longer existed.

Leaving was risky because he was very high-ranking, he said. It meant that he could never just change his mind and decide to go back because he would be executed. It meant he would leave behind all the wealth he had acquired over the past decade. It also meant he would leave behind a life of status and comfort and take on an uncertain future, doubtless filled with hardship. 

Finally, in 2024, less than two full years ago, he defected with his entire family and surrendered to the Nigerian state. He underwent the Borno state-modelled deradicalisation programme – which is different from Operation Safe Corridor – and offered up his services to the state to aid its fight against the insurgency. He provides regular high-level intel to the government, remains a law-abiding citizen, and in return, the state pays his house rent.

“They paid last year, and they just renewed it this year,” he said.

Towards the end of our interview, I asked what he would do if a young man came to him today seeking guidance on how to join Boko Haram. 

“Kai. I’ll stop him!” he said immediately. “I can’t tell anyone to go, I am even trying to tell those there to come back. I won’t advise anyone to go because if that’s the case, I wouldn’t have come back.”

His own children now go to school. I ask what has changed to make him agree to them going to school, especially since the very foundation of the insurgency was that school was forbidden.

“There were a lot of mistakes I made from the start, and I admit this without shame. One thing we didn’t understand then was that, despite our fears about the ills of Western education, it was still useful. Now, I have come to understand that I only need to arm my children with a good upbringing at home and Islamic knowledge, so that when they come across any harmful teachings in school, they would have the sense to not take them to heart… I have a daughter who has graduated from secondary school, a son who is now in SS1 and another who is going to JSS1 soon.”

I spoke to several other former members whose children are now in school and who now share the same line of thinking.

The Man is now engaged in efforts to deradicalise young people at risk of falling into the same errors he made many years ago. Sometimes, he posts videos on TikTok, countering violent extremism and challenging violent interpretations of scripture. 

Researchers insist that accepting surrenders from people like the Man has always been integral to counter-terrorism efforts worldwide. But many Nigerians, especially those who have lost loved ones, feel differently, because there is still so much suffering, there is little justice and chance of reparations to those who have been wronged, and the institutional failures that led those young boys to Yusuf’s house that cold night in 2008 to take the bay’ah still remain.

Before the war, Baana Alhaji Ali, the man who fled with his family when Boko Haram attacked his village and was subsequently held for seven years in detention, was a trader who lived peacefully with his family. Now, he lives in a tarpaulin tent in Nguro Soye, cramped with his family, with no access to education, healthcare, or basic amenities. The past decade has seen him in prison, in a camp for internally displaced persons, and now in a resettlement site. 

When I talked to his wife about their feelings about former combatants being allowed back into the community, she was angered.

“All I can say is that we have been cheated, we have been violated, and we have been dehumanised.”

HumAngle has chosen to use the phrase “the Man” to anonymise the central source for this story in order to protect him from harm. 

September 2024 came with water. It moved through Maiduguri, in Nigeria’s North East, in fast, stubborn currents, destroying homes and property, and displacing thousands.

In many affected areas, like London Ciki, where Khadija Usman lives, it washed away firewood and charcoal, a critical source of cooking fuel for many homes. She was home alone one afternoon when that absence settled into something practical. Khadija wanted to cook, but there was nothing to burn. 

“The water destroyed almost everything,” she said. “It became difficult to find firewood and charcoal.” Moving out to search for fuel was not easy, as she uses a wheelchair. And like for most people here, the expectation did not shift with the flood. Meals still had to be prepared. 

So, Khadija turned her attention to what was left behind: charcoal residue, bits of waste, and a technique she had once seen. “I decided to come up with a solution,” she stated. She gathered what she could, shaping it into compact pieces that might hold a flame. When it finally caught, it was small, steady, and enough. 

Not yet a long-term solution, but a way through that day.

In the weeks that followed, that small flame evolved into something more substantial. The turning point came when she visited a friend, Zara Tijjani, who also has a disability and was cooking over firewood. The smoke stung Zara’s eyes as she struggled to keep the fire alive. Inspired, Khadija went home, made briquettes, and then returned to show her friend how to make them as well.

From there, the knowledge began to spread among women, particularly those for whom gathering firewood posed significant risks or challenges. What Khadija started in the aftermath of the flood has since contributed to a broader shift in Borno, where biochar is gradually being adopted. However, her focus remains shaped by those around her: women navigating limited mobility, daily cooking demands, the risks of gathering firewood in terror-controlled territories, and a changing climate.

When cooking depends on the forest

Across Maiduguri and much of northeastern Nigeria, cooking still depends heavily on firewood and charcoal. For many households, especially in low-income and displaced communities, these remain the most accessible and affordable sources of energy.

National data reflects this dependence. The 2024 Nigeria Residential Energy Demand-Side Survey by the National Bureau of Statistics (NBS) shows that about 67 per cent of households rely on firewood, 22 per cent on charcoal, and only 19.4 per cent on liquefied petroleum gas (LPG). In the North East, the pattern is even more pronounced. 

The report shows that wood use rises to 93.4 per cent in the region, the highest in the country, while LPG remains limited, particularly outside urban centres. Electricity and kerosene play only marginal roles in cooking.

In Borno State, reliance is near-total. A 2019 joint assessment by the Food and Agriculture Organisation (FAO), the United Nations High Commissioner for Refugees (UNHCR), and the World Food Programme (WFP) found that 98.7 per cent of households rely on firewood and charcoal, with only a small fraction using cleaner fuels. Even access to these traditional sources is constrained. Many households purchase firewood rather than gather it, reflecting both scarcity and restrictions on movement in conflict-affected areas. This aligns with humanitarian reporting that “firewood is the primary source of cooking energy” in Borno.

This dependence carries layered costs. Trees are cut steadily to meet demand, placing pressure on already fragile ecosystems. For women in these communities, who are primarily responsible for cooking, the burden extends beyond the home. Finding fuel often means travelling to the outskirts of town or into nearby bush areas, where risks of harassment and violence persist.

The September 2024 flooding deepened these pressures. Supply chains were disrupted, stored firewood was washed away, and charcoal became scarce and more expensive. In homes already navigating scarcity, cooking became uncertain.

Beyond immediate access, the environmental toll is significant. The NBS 2024 General Household Survey shows that Nigeria consumes an estimated 30 billion kilogrammes of fuelwood annually, driving deforestation. In regions like Borno, where vegetation is already sparse, this accelerates land degradation and desertification, reinforcing a cycle of environmental stress and energy poverty.

Health and safety risks are also closely tied to this dependence. Smoke from firewood and charcoal contributes to indoor air pollution, which is linked to respiratory illnesses, particularly among women and children. In the North East, these risks extend further. Women who gather firewood often face threats of harassment, violence, and abduction, making the simple act of cooking fuel collection a dangerous task.

Within this system, energy, environment, and security are tightly bound. It is this reality that shapes both the problem Khadija is responding to and the limits of the solutions emerging around it.

Improvising in the aftermath of the flood

Khadija’s first attempts were small, almost tentative, as though she was testing not just the materials in her hands but the possibility that something useful could still be made from what the flood had left behind.

Without equipment or formal training, she worked with what was available: charcoal residue, scraps of household waste, fragments others might have discarded without a second thought. She burned them, pressed them, broke them apart again when they failed — testing what held, what crumbled, and what caught fire and stayed lit. The process was slow.

There was no machine then. No structured method. Only a need that could not be postponed.

The knowledge has since gone from one woman to another: Women with limited mobility. Women navigating spaces where stepping out to collect fuel is not always safe.

Within the disability community, the effort did not go unnoticed. 

“We rallied behind her,” said Hassana Mohammed Bunu, women’s leader of the Association of Persons with Physical Disabilities in Borno State. 

“I have stopped using charcoal and firewood ever since I began using her briquettes,” Zara said. Although Zara has been taught how to make them, she prefers to buy them from Khadija. “She uses a machine to make them. And they are more compressed than handmade,” she added. “It is smokeless, and they burn longer.”

Climate shocks uniquely affect persons with disabilities in Nigeria and other parts of the world. These disasters deepen already existing barriers. Mobility becomes more difficult. Access to resources narrows. In conflict-affected settings like Borno and much of the North East, those constraints are often sharper, less visible, and rarely addressed directly.

In energy access, the gaps are even more pronounced. Clean cooking programmes, where they exist, are not always designed with accessibility in mind. Physical barriers, cost, and social exclusion often limit participation. Nigeria’s legal framework, including the Discrimination Against Persons with Disabilities (Prohibition) Act, exists, but its translation into everyday interventions, particularly in climate and energy responses, remains uneven.

Scaling a local idea

To sustain what she had started, Khadija began to think bigger.

She raised her first capital in small, deliberate ways, selling caps and setting aside the earnings. With that, she bought sawdust, Arabic gum, and starch, enough to stabilise her production and move from improvisation to something more consistent. What began at home remained modest but steady, supported by family, friends, and members of the disability community who saw the value in what she was building.

In 2025, her work drew the attention of the United Nations Development Programme (UNDP). After three months of training at the Abdul Samad Rabiu Centre for Innovation and Entrepreneurship at the University of Maiduguri, she received a grant that marked a turning point. With it, she purchased a briquette-making machine.

With the machine, she could produce up to 100 bags of briquettes per day, each sold at ₦6,500.

To deepen her technical knowledge, she partnered with Faaby Global Services, a Maiduguri-based environmental organisation, where she now works closely with a production team. There, she contributes not only as a learner but as a practitioner. 

“She shares her ideas in production and on tackling some challenges,” said Heriju Samuel John, an assistant manager at the organisation. “She is also a native of this town, so she helps us in sourcing raw materials.”

Her machine is now one of three in the facility, a small but significant marker of how far the work has moved from its starting point.

Yet, the broader briquette ecosystem in the region remains uneven. Programmes led by organisations such as FAO have introduced briquettes and fuel-efficient stoves to thousands of households across Borno, Adamawa, and Yobe, often linking energy access to protection concerns.

But outside these interventions, the market is still thin. Production is limited. Adoption is inconsistent. Many initiatives remain tied to donor funding rather than sustained commercial demand.

In that landscape, Khadija’s work sits somewhere in between, not fully independent of institutional support, but not entirely defined by it either.

Can briquettes change the equation?

The briquettes Khadija produces are made largely from what others leave behind. Charcoal residue. Sawdust. Rice husks. Groundnut stalks. Agricultural waste is sourced from farmers and traders who would otherwise discard it. Coconut shells, when available, add density, though they are harder to find in places like Maiduguri and are more expensive.

The materials are burned in a low-oxygen environment, then converted into biochar, and finally ground into fine particles and bound together using eco-friendly binders such as gum arabic or starch. What emerges is a compact fuel that holds its shape and, according to Khadija, burns longer and with less smoke.

“We are recycling,” she said, describing a system that pulls from multiple points in the local economy.

Farmers sell their waste. They also source leftover charcoal and firewood particles from traders. Additionally, waste management actors like the Borno State Environmental Protection Agency (BOSEPA) deliver degradable materials. 

To manage fluctuations, especially during the rainy season when materials become scarce, Khadija stores raw inputs in bulk in a rented facility in the Abbaganaram area of Maiduguri. 

Her briquettes now move through different layers of the market; restaurants, bakeries, and roadside food vendors buy in bulk. Households purchase for daily use. Some consignments travel beyond Maiduguri, to nearby towns like Bama, and even across borders into Cameroon, with up to two trucks dispatched weekly.

For women, particularly those with disabilities, the impact is measured less in scale than in use. Khadija sells at discounted rates within the community and has trained more than 20 women to produce their own briquettes. “She taught some of our members,” Hassana said.

In some households, Khadija told HumAngle, the shift is already complete. Firewood has been replaced. “This gives me joy,” she said, adding that the transition could extend further. “If people fully understand the benefits, they would stop using charcoal and firewood.”

But the shift is not without constraints.

Raw materials fluctuate. Storage remains limited. Transport is still a challenge. And beyond logistics, there are social barriers that do not disappear with production. “People say I am doing what able-bodied people should be doing,” she said. “Being a woman makes it even worse.”

Still, she continues to plan, looking toward a larger production facility that could employ more women and stabilise supply.

Before he became a fugitive preacher, during which time security officials learned to mutter his name with a foreboding weight, culminating ultimately in his killing,  filmed and circulated across local and international news platforms, Mohammed Yusuf was a boy seated before his father, learning the Qur’an. This is where this story begins.

Not in 2002 or in July 2009, which are often cited as the landmark years. The beginning lay far away from prying eyes, in the ordinary intimacy of religious learning, in a world of fathers and sons, mallams and pupils, recitation and repetition.

Those who knew Yusuf’s early life describe a child shaped in his father’s image. According to one of his sisters, who does not wish to be named, “He learned to recite the Qur’an under Baba. He was our father’s student before he became anyone else’s.” He imbibed that discipline, the rigour and rhythm of recitation, correction, and memorisation. 

He went on to study under Goni Bulama, who was reportedly knowledgeable in fiqh (the human interpretation and application of Sharia law). Later, he travelled to Potiskum in Yobe State to continue learning under his uncle, Goni Madu. He stayed there for two or three years, “then he returned home and continued seeking knowledge in several places” as part of the Almajiranci system, his sister recalled. 

Among the clerics repeatedly named by people who followed that part of his life is Goni Modu in Lamisula, a suburb in Maiduguri. He occasionally took lessons from the late Sheikh Abba Aji, a well-respected Mufassir (Qur’anic exegete)in Maiduguri. “Yusuf did not emerge from the bubble; he was shaped through the interplay of ideologies,” said Kyari Mustafa, a researcher and one of Yusuf’s former students. One of his childhood friends, who is now a moderate cleric in Maiduguri, described Yusuf as a very curious child, adding that he thinks “that was what made him learn faster than all his peers”.

According to many who encountered Yusuf, he was many things, some of them deeply dangerous, but he was not a man who wandered by accident into religious influence. He read, listened, argued, absorbed, and faltered like many clerics before him and after him. He later recast those ideas into a corrosive, doctrinal political weapon, with devastating consequences that plunged more than five countries bordering Lake Chad into violence, killing and maiming tens of thousands, and uprooting millions from their communities.

Long before he created a movement the world would come to know as Boko Haram, he moved through circles of da’awah and doctrinal activism that were themselves products of a wider shift in Muslim politics. At one stage, he was linked to the Muslim Brothers, a movement of mostly students active in the 1980s and 1990s that promoted political Islam and reform. Some accounts also linked him to circles associated with Sheikh Ibrahim El Zakzaky, the Shia cleric and leader of the Islamic Movement in Nigeria. Those familiar with that era said Yusuf pulled away immediately from what he regarded as Shi’a framing by key figures in the movement, since he was inclined toward Sunni religious beliefs. However, Yusuf was not separated from their struggle; instead, he was separated over the terms, over authority, aqeedah, and over who would define the path ahead.

The claim that Yusuf was a disciple of the late Kano-based Salafi scholar Sheikh Ja’afar Mahmud and his circle does not hold under closer scrutiny. However, those who observed the stint at Muhammad Indimi’s mosque in Maiduguri and the eventual split describe a sharper divergence. “Ja’afar argued that Muslims should engage formal schools and institutions, then reform them from within. Yusuf rejected that path, calling for a boycott. He pushed for parallel systems built on Islamic guidance with zero secular influence,” said Mustafa.

From the beginning, there were overlaps between Yusuf and dozens of clerics in broad questions about jihad and Sharia. Still, Yusuf pushed toward establishing a totalitarian Sharia system on terms others did not share, or not yet. Across the Sahel, a broad clerical ecosystem continues to propagate hardline doctrinal interpretations reminiscent of those once advanced by Mohammed Yusuf. Many remain obscure, not for lack of ideological alignment, but because they have not transitioned into open confrontation with the state. Unlike Yusuf, whose influence escalated when he mobilised disaffected youth into armed resistance, these figures operate below the threshold of insurgency and restrict themselves to preaching. 

There was also an organisational history that has been largely buried beneath the violence that came later. “Yusuf was once part of a movement in 1997/1998 identified as ‘Jamatul Tajdid Islami’, which was first created in Kano and headquartered there,” said Malam Mohammad, Yusuf’s former associate now based in Kano. By early 2000, he was back in Maiduguri, beginning or deepening preaching activities across several mosques. He was pushed out from Mohammed Indimi’s Mosque, moved to Al’amin Daggash Mosque, was stopped again, and then continued from his own house, given to him by his father-in-law. He named the sanctuary Ibn Taymiyya Masjid after a 13th-century Islamic scholar. 

This was a precursor phase built on a study circle, not an insurgent cell. At the time, young men in white jalabiyas and their wives in black long jalbabs flooded Maiduguri. They were encouraged to bond tightly, abandon schools, and resign from secular institutions. “They shared food amongst themselves. They sold farm produce at subsidised rates from their large farm in Benisheikh. They provided free medical care through two clinics in Maiduguri. They ran a small revolving loan scheme for indigent members,” said Malam (name withheld), one of the movement’s former clerics currently in Maiduguri.

A fighter still active told HumAngle he dropped out as a sophomore at the University of Maiduguri, leaving his parents’ home to move in with a member of the group. “Between 2006 and 2007, I had no skills or a job. I survived on daily meals and food stamps from the Ibn Taymiyyah mosque. I will never forget that support by Malam Mohammed Yusuf,” said the 42-year-old Boko Haram member.

Ideology and a premeditated war

Boko Haram did not erupt because of the high-handedness of security agents, though that high-handedness was real and consequential. It did not begin because Mohammed Yusuf was extrajudicially killed in July 2009. However, that killing transformed him into a martyr in the eyes of his followers and helped harden the foot soldiers in the war that came thereafter. It did not begin because of one helmet law, one police confrontation, or one week of clashes in Biu, Bauchi, Maiduguri, Damaturu, Potiskum, and elsewhere.

Those events merely accelerated the rupture.

The deeper fuse was ideology, and that ideology did not grow in isolation. It travelled with money, with wars fought elsewhere, with transnational religious currents, and with the afterlife of global politics that Nigeria still refuses to examine closely.

In the 1980s, amid oil-fuelled prosperity and the protracted Cold War contest in Afghanistan, a distinct wave of Salafi thought was actively scaled by a Gulf state. It travelled through well-funded clerical networks, charities, publications, scholarships, and layers of international patronage that gave it both reach and structure.

For external backers, the fine details of ideology did not matter. What mattered was shared strategy. As long as this movement in Afghanistan put pressure on the Soviet Union, its beliefs were rarely questioned and were sometimes quietly supported.

In Afghanistan, jihad evolved from a theological concept into something more kinetic, a pathway, a destination, and, for many, a defining personal transformation. Young men from across the Muslim world answered that call. Nigerians were among them. Many of them were strikingly from the southwest region, but when they returned, they did not find the same fertile conditions in their home environment for a project of violent proselytisation. The idea survived, but it did not easily reproduce itself in that terrain.

In the north, these returnee fighters from Afghanistan did not arrive on stable ground. They met a generation of young men with little education and a grim future, a generation that knew the state only through force, neglect, and theft. They met boys raised on the daily humiliation of poverty and poor investment in education by corrupt officials.

That was the combustible field in which Yusuf picked up most of his ideas in the late 90s and began to nurture them into a movement in the early years of 2000. By the time the July 2009 ma’araka occurred, the insurgency had already been imagined, nurtured, and prepared for years. The movement had passed through the stages of learning, da’awah, withdrawal, factional dispute, internal sorting, and ideological hardening.

“Operation Flush” and the broader security pressure during that period disrupted a longer period of preparation. When the confrontation came, the group had not yet fully built what they intended to build. If they had been left to prepare longer, and if the rupture had come later rather than in July 2009, Nigeria might have faced a movement with greater organisational maturity and strategic capacity.

In the weeks after the confrontation between Boko Haram members and Operation Flush in Maiduguri, triggered by the enforcement of helmet regulations on motorcycle riders, tensions escalated sharply. Security forces shot around 20 sect members, an incident that hardened positions within the group and deepened mistrust of state authority.

Mohammed Yusuf responded with an open declaration, signalling that the group would confront the state if certain demands were not met. Within the cult-like community, preparations began quietly but deliberately. Members started liquidating personal assets. Cars, motorcycles, and even houses were sold. Women parted with jewellery and household items. Contributions came from across the network, each person offering what they could.

This mobilisation unfolded in earnest in the month leading up to July 2009. 

Long before the war, there were also fractures inside the movement that foreshadowed what would come later. One notable example is that of Muhammed Alli, who, after disagreeing with Yusuf, left for Hijra to Kanamma in Yobe State with dozens of youths in 2003. They isolated themselves from normal civil life in a remote location. When the traditional leader in the vicinity noticed a strange group of people in his turf in December 2003, he approached them, and one thing led to another; the group had violent confrontations with the Police that resulted in the loss of lives and properties. 

At the height of Yusuf’s sectarian authority between 2006 and 2009, a fracture was already taking shape within his movement. Beneath the surface, a harder, more impatient current was consolidating around Abubakar Shekau, his top lieutenant. “Yusuf believed in sequencing. Build strength first. Recruit deeply. Arm deliberately. Accumulate resources. Then, confront the state from a position of capacity,” said Mustafa.

Shekau, like Muhammad Ali, who led Kanamma, rejected that procedure. They both pushed for immediacy. Strike now and absorb the consequences later. Death itself, whether inflicted or received, was framed as victory through martyrdom, according to those inclined to Shekau’s hardline views.

Malam Hassan (Gandrova), a staff member of the Nigerian Prison Service, who was radicalised during one of Shekau’s brief remands at the Maiduguri Maximum Security Prison, would eventually join the terror group’s bomb-making unit. On Friday, July 24, 2009, he was assembling an IED with two other individuals at his rented apartment in Umarari, ‘Bayan quarters’ in Maiduguri. “Hassan and the two other bomb-making members of the sect were unskilled at the time, and their explosives blew up everyone in the room,” said a former member currently in one of Nigeria’s deradicalisation programmes set up to reintegrate former fighters back to normal civil life in their communities. 

The following day, Saturday, July 25, Yusuf’s followers were attacked in Bauchi. On the night of Sunday, July 26, Yusuf faced mounting pressure from his own ranks after the bomb incident and the raids in Bauchi, compounded by a sting operation by the police in Maiduguri, “who falsely tipped Yusuf’s men that security forces would launch an assault against them before dawn,” said a senior police officer familiar with the events of July 2009. Shekau’s more radical supporters within the group demanded action.

On the evening of July 26, 2009, hours before they launched an attack on the Borno State Police headquarters, Yusuf condemned the attacks on his men during an interview with this reporter, who worked for Daily Trust at the time. “What I said previously that we are going to be attacked by the authorities has manifested itself in Bauchi, where about 40 of our brothers were doing what Allah said, arm yourself and your religion in the face of an attack and an attack was imminent. This was what Malam Hassan [bomb victim] was doing when he became a martyr,” he said.  

Had Yusuf refused the group’s attack on the Police Force headquarters in Maiduguri, he would not have remained leader after that night, said several senior members of the group interviewed by HumAngle. The movement was already shifting beneath him. At best, he would have been sidelined. At worst, he would have been removed entirely by the very hardline faction he had tried to restrain.

Blood ties and the machinery of war

To understand how this story has unfolded, one has to see Yusuf as the centre of a household as well.

He had four wives and a large number of children, between 24 and 26, according to the accounts available. His first wife was Aisha, also known as Ya Bintu or Yaya Bintu. Among the children attributed to her are Yusuf, Habib, Ibrahim, Ahmad, Imam Muslim, Abdullahi (also called Abba), Isa, and Abdulazeez.

His second wife was Fatima, also called Ummu Zara. Children linked to her include Zarah, Alhaji Ba (recalled unclearly in one account), Iya Gana, Ummu Kulthu, Aish, Uma, and Abdulwahab.

His third wife was Hajja Gana, also called Ba’ba. Children associated with her include Zainab (often called Ummi), Maryam, Umar, and Khadija (also known as Ya Dija).

The fourth wife was Ummu Tulaf, or Ummuthulab in some accounts. Muazu is consistently named among her children. This is not a perfect register, but a family history carried through oral memory, insurgent secrecy, death, displacement, and the distortions that come when names are repeated across generations. But the uncertainties do not dilute the central point. Yusuf did not leave behind a disembodied ideology. He left behind a house, and that house has remained part of the machinery of war to date.

One relative of Yusuf, based in Kano, who spoke in detail about the family, put it simply: “All of his children are part of the insurgency. Some are dead now. But they are all part of it with no exceptions.”

The first son, Yusuf, married in Hotoro, Kano State, in 2010. The marriage was brief; he died not long after, leaving no children. His death followed the September 7, 2010, prison break in Bauchi, when Boko Haram freed hundreds of their members. Some of the escapees of that prison break were later traced to a hideout in Hotoro, where Yusuf lived. Security forces moved in. In the exchange that followed, Yusuf, the first son of Mohammed Yusuf, was killed.

Habib, the second son, known as Abu Musab, became the most consequential. Family testimony about his domestic life varies in detail, as such testimony often does in clandestine worlds, but the core is clear. He had multiple wives and many children. Zainab is recalled as one wife, Halima as another, Aisha as another. Their children, depending on who recounts the family tree, include Mus’ab, Humaira, Rumaisa, Muhammad, another Muhammad, Shifa’u, Ramla, Zarah, Rufaidah, Kasim, Abdullahi, and Amir. In one account, there is mention of a concubine or enslaved woman who bore him a daughter. 

After the July 2009 violent outbreak, most of Mohammed Yusuf’s children, except his first son, were moved out of Nigeria. They were first taken to Kusiri in northern Cameroon, then to N’Djamena in Chad, where they continued their religious education under Sudanese and Chadian tutors. This relocation appears to have taken place within months of Yusuf’s death and was aimed at preserving both their safety and their symbolic value within the movement.

In 2012, after Abubakar Shekau left Rijiyan Zaki in Kano and established himself in the Sambisa forest, he ordered Yusuf’s children to be brought back into the insurgent enclave, which the group had begun to frame as its Daula. This move reflected a deliberate effort to consolidate legitimacy by reabsorbing Yusuf’s lineage into the insurgency’s core.

Among those elevated during this period was Abu Musab al-Barnawi. He was progressively assigned roles that combined religious authority and operational relevance, positioning him as a bridge between doctrinal leadership and battlefield command.

From 2015 to 2016, tensions between Shekau and ISIS leadership intensified. The central issue was Shekau’s expansive use of takfir, particularly Takfir al-‘Umum, which justified violence against broad segments of the Muslim population. ISIS leadership, including Abu Muhammad al-Adnani, engaged in repeated efforts to moderate Shekau’s position. These attempts also addressed concerns over targeting practices, the use of female suicide bombers, and command discipline. All efforts failed.

In August 2016, ISIS formally intervened. Through its Al-Naba publication, it announced the removal of Shekau as leader and the appointment of Abu Musab al-Barnawi as Wali of the Islamic State’s West Africa Province (ISWAP). This marked the formal split between Boko Haram and ISWAP. The decision was externally driven by ISIS central and reflected a strategic shift toward a more controlled and population-focused insurgent model under new leadership. 

Abba (aka Abu Umaysa), whose given name is Abdullahi, is also one of Yusuf’s sons. He reportedly had multiple wives and children, including Muhammad, Maryam, Aisha, and at least one other son. Within the insurgent structure, he played a technical and operational role, particularly in communications. Sources indicate he was responsible for managing encrypted messaging platforms that facilitated contact between ISWAP leadership and ISIS-linked actors in the Middle East.

Despite his communications role, Abba was known to participate directly in combat operations, a pattern that reportedly drew disapproval from senior leadership due to the sensitivity of his liaison responsibilities. Internal disputes led to repeated detentions. Abba was imprisoned on four separate occasions by his brother Abu Musab, including periods of detention alongside that of Mamman Nur, a senior figure associated with Mohammed Yusuf’s lifetime.

In one instance, he escaped custody with other fighters and fled to the Niger Republic, but later returned. According to a source, he was subsequently pardoned and allowed to reintegrate without facing the death penalty typically imposed on members accused of attempting to defect.

A senior ISWAP defector, Malam Ibrahim, stated that during one period of detention linked to internal disagreements, ISIS-linked contacts “declined communication with ISWAP as long as they did not hear his voice. He was released immediately to continue his work.” 

Abba later died in early 2023 during an engagement with the Multinational Joint Task Force in the Kangarwa forest area.

The other sons, Muslim, Abdulazeez, Isa, and Abdulwahab, are described by one source as married and without children at the time of this report. However, Muslim was arrested in Chad when he was trying to defect from the group to live outside of Nigeria. 

Even inside the household of a movement that would later devastate the northeast, family life is still narrated through the intimate vocabulary of births, marriages, hopes, namesakes, and unanswered prayers for children. That is exactly why the story resists easy reduction. The people at the centre of violence remained human in their own domestic worlds. That does not mitigate their responsibility, but it explains how such worlds sustain themselves.

The patriarch’s execution

Yusuf’s rise spiked because of his soft-spoken, unusual, and persuasive verbal skills rather than his scholastic proficiency. He did not need the theatrics many expected from Sahel’s religious authorities. He could name what young men already felt but had not yet organised into doctrine. Corruption. Injustice. Absence. State impunity. The feeling that rulers had abandoned both God and the governed. He took those scattered injuries and gave them a single haunting frame.

Yusuf was carrying a worldview shaped by transnational currents, doctrinal disputes within Nigeria and the broader Sahel Islam, and his own insistence that the Nigerian state was religiously illegitimate.

Then came the extrajudicial killing.

Outside the police headquarters in Maiduguri, Yusuf was captured on camera,  alive in custody, seated and handcuffed. Later, he was dead, his body riddled with bullets. The state said he had been shot while trying to escape. The footage with his hands tied, however, invalidated that claim.

What followed was brutal and systematic. Raids spread across northern states, with Maiduguri at the centre. Security forces targeted hospitals and local pharmacies. They forced staff to identify and lead them to patients treated for gunshot wounds or related injuries. Those patients were taken to the State Police headquarters. Some could barely stand. Some were on crutches. Some were executed at close range in the presence of this reporter, as documented here.

For followers, the image of Yusuf became proof of everything he had preached about state injustice. This was the moment the war entered the family’s bloodstream. His children, who had already grown up under his teachings, now witnessed his extrajudicial death. 

Abu Musab was central to the next phase.

The rise and fall of Abu Musab

Relatives remember him first as a disciplined son who rose through the ranks. He became a Munzir, later Ka’id, fiya, then a Waliy. He read deeply. He gained influence not only because he was Yusuf’s son but because he appeared to embody knowledge and steadiness.

Some accounts describe him as a serious internal voice within the insurgency, especially in doctrinal disputes over takfir and the treatment of ordinary Muslims. At one point, some within the movement argued that any Muslim who refused to migrate to the bush and live under insurgent control was an unbeliever. The practical effect of that doctrine was robbery, extortion, and killing. 

Abu Musab is remembered by those close to him as having resisted that direction. “People had reasons they could not leave,” he said in one of his recorded messages. “Not everyone outside the bush was an apostate.” That detail does not make him humane in any broad sense. He remained a leader in a movement that killed, abducted, raped, extorted, and terrorised civilians. But it does place him more accurately within the insurgency’s internal tapestry. He was part of the crop of leaders who believed Shekau had gone too far.

That split would define the next phase of the war.

After Yusuf’s death, Abubakar Shekau turned what remained of the movement into a machine of spectacle and indiscriminate terror. His fighters razed villages, bombed markets, assassinated Muslim clerics, and turned young women and girls into delivery systems for explosives. Entire communities were punished under expansive accusations of unbelief or collaboration. Shekau did not merely fight the Nigerian state. He fought whole populations, including the Muslims his faction claimed to defend.

Inside the movement, dissent built over time. Some of Yusuf’s old followers, including members of his family, believed Shekau had broken from the founder’s original doctrinal line. They still believed in jihad. They still rejected the Nigerian state. But they did not accept his disregard for restraint and counsel.

When the movement pledged allegiance to the Islamic State, those internal disputes widened. That split changed the insurgency’s logic. Shekau’s faction remained rooted in Sambisa and in a politics of fear, punishment, and theatrical violence. ISWAP, under Abu Musab, moved toward an equally brutal but more organised form of insurgent governance around the Lake Chad Basin. It taxed fishermen, farmers, and traders. It built courts, regulated movement, and sought not merely to kill but to rule.

It was still a terrorist organisation. It still abducted, extorted, murdered, raped and coerced. But its method of domination differed from Boko Haram. Where Shekau often destroyed civilian life outright, ISWAP frequently sought to occupy it, supervise it, and harvest from it. Communities brutalised by both insurgents and the military often did not think in abstract moral categories. They thought in terms of survival. To some, ISWAP looked more predictable than Shekau’s men, less erratic, and more likely to tax than to massacre. In this phase, Yusuf’s family became an infrastructure.

Some sons moved into command, others into ideological work. Some daughters married senior figures, tightening bonds between bloodline and leadership. One of Yusuf’s wives, Hajja Gana, later married Abubakar Shekau. The geography of Lake Chad then amplified everything.

Once a vast inland body of water, the lake has, over the decades, become a shifting geography of reeds, channels, islands, marshes, and seasonal passages where state borders blur, and state authority thins into abstraction. A fighter can move from Nigeria into Niger or Chad with less friction than a trader might face at a conventional checkpoint. Armouries can be hidden on islands. Training camps can be relocated across terrains that conceal unfriendly surveillance. Tax routes can be imposed on fishing channels more effectively than the Nigerian state can regulate ordinary commercial life in some border communities.

Yet dynasties do not move cleanly. They fracture from within.

Abu Musab’s rise inside ISWAP did not end in settled power. Internal struggles sharpened. Rivalries widened within the rank-and-file and the shura. Family accounts describe a period of captivity that placed him in real danger. The Boko Haram faction led by one Bakura Doro wanted him dead. Some within ISWAP opposed his return to influence, reflecting deeper internal fractures shaped by ideology, loyalty, and competition for authority. Yet he retained a critical asset: He was a recognised member of the shura within the broader Islamic State network. That status placed him within a transnational decision-making architecture that extends beyond the Lake Chad Basin, linking local commanders to the central leadership historically based in the Levant and later dispersed across multiple theatres.

According to a high-profile source, “a decision was made to extract him, perhaps toward North Africa or the Middle East.” Such a move would align with patterns seen in the Islamic State’s global operations, where experienced figures are sometimes redeployed across provinces. These decisions are often driven by strategic need, internal distrust, or the desire to preserve individuals with institutional memory and ideological legitimacy within the wider ISIS ecosystem.

That plan never reached its destination.

Instead, he moved through Nigeria under concealment. He spent time with one of his wives and their child. He moved through Kano. He surfaced in Kaduna. The high-profile source said, “Kaduna was the location chosen for him to wait for his travel documents to be processed.” HumAngle gathered that he was in the process of obtaining a Niger Republic international passport. At his Kaduna hideout, between April 21 and May 19, 2023, one of his couriers was tracked and security agents followed the trail to the house.

What remains most striking is that they appear not to have known whom they were closing in on. They suspected criminality, but by available accounts, they did not know they were approaching Abu Musab al-Barnawi himself. 

Abu Musab heard heavy banging at the gate, mixed with men shouting and the rumble of vehicles. He knew immediately it was security forces. HumAngle gathered through extensive interviews that he was calm, almost detached. He told his young wife, who was holding their young child, to open the gate. As she moved toward it, he slipped into the room’s toilet. Moments later, he detonated the explosive vest strapped to his body.

The blast stunned everyone outside, including his wife. The sound cut through the compound without warning. He chose death over arrest, over public disgrace, over the certainty of spending the rest of his life behind bars.

There was no public announcement after the blast that killed Abu Musab, no official triumph, no clear state recognition that one of the most significant insurgent figures in the region had died in that house. The insurgents, too, remained quiet, neither publicly mourning nor confirming the incident. Instead, the kunya Abu Musab continued to circulate, adopted by others as part of the deception and continuity that sophisticated insurgent networks rely on.

So he died in near silence.

A complex conflict

The temptation in telling this story is to simplify it into a mirror, a dreadful, clean reflective script revealing the ugliness and wretchedness of ruthless power mixed with aloof governance. The state is wholly guilty. The insurgents are evil. The civilians are trapped. All of that is true, and none of it is enough.

Yusuf’s movement drew strength from three elements that must be held up together if the story is to make sense.

The first was ideology. A structured creed, nourished by transnational currents, that delegitimised secular authority and imagined an Islamic order justified by violence.

The second was a grievance about corrupt governance, collapsed services, absent justice, police extortion, and growing poverty and unemployment across northern Nigeria.

The third was impunity: lawlessness by the state, extrajudicial killings, collective punishment, detention without process, and the routine treatment of poor people as disposable.

Some of the young men who heard and looked up to Yusuf died in 2009, before the insurgency fully matured. Some fled and returned. Some crossed into Chad, Niger, Cameroon and Sudan. Some started living normal lives. Some became commanders, teachers, recruiters, executioners, or administrators in the insurgent order. Some of his children, like Abu Musab, moved into leadership. Others remained within family or support structures inside the insurgent ecosystem. Some died. Some vanished. Some married deeper into the insurgency. Some had children in forest camps and island settlements. Those children then formed a third generation.

That third generation may be the hardest part of this story.

Across parts of the Lake Chad Basin, children have grown up under insurgent authority or the culture of violence, with no memory of peace. Their parents’ stories are not about school, court, civic life, or public trust. They are about raids, camps, betrayal, martyrdom, command, and survival.

In Borno, Yobe, and across the Lake Chad region, insurgency is not sustained only by ideology at the top. It is sustained by marriages, kinship, cattle routes, fishing economies, clerical contentions, clans, dialects, borderland trade, and the practical calculations of communities trying to stay alive between insurgent taxation and military suspicion. A woman’s marriage can be an alliance, survival, coercion, and entrapment all at once. A boy’s movement from the city to the forest can be due to indoctrination, family obedience, or a lack of alternatives. A trader may pay insurgents not because he supports them but because the state has left him no other safe route.

That is also why the story cuts beyond Nigeria. 

The symmetry is brutal. The state killed the father after capture. The son killed himself to avoid capture. Between those two deaths lies the whole distortion of the northeast conflict. A state too often governed by force rather than law. An insurgency that chose violence over any serious claim to humanity. A population trapped between them, paying in graves, hunger, displacement, and silence.

More than a decade after Yusuf’s death, the conflict he helped set in motion has not collapsed into victory or defeat. Instead, it has settled into a prolonged contest between military containment and insurgent adaptation.

The Nigerian military and the Multinational Joint Task Force have, despite operational limitations, prevented a full territorial takeover by Boko Haram and ISWAP. At multiple points, especially between 2013 and 2015, insurgents controlled significant territory. That phase was rolled back through sustained military pressure.

However, these successes were fundamentally limited. The military has achieved containment, not resolution. This creates a circle where military gains are repeatedly eroded in the absence of credible state presence, turning the conflict into a durable stalemate rather than a solvable war.

The danger now is not only that Nigerians forget Mohammed Yusuf’s actual place in this history. The danger is that the next generation inherits only the myths. On one side, the state myth that terrorism came from nowhere and can be resolved through raids, procurement, press releases, and more force. On the other side, the insurgent myth is that an unbelieving state martyred a “righteous founder” and that his children merely carried forward a sacred duty.

Both myths kill.

The truer version is harder. Yusuf was a product of corrosive ideology, ambition, and grievance. That is why this story still matters.

Nigeria did not invent militant Salafi ideology. It did not write the script of the Afghan jihad. It did not create global takfiri currents. But Nigeria did something unforgivable in its own space. It abandoned millions of citizens to conditions in which men like Mohammed Yusuf could speak with authority. Then, when the blowback came, it answered with the same habits that had already emptied the state of legitimacy in the eyes of many.

There is one final image that remains.

Somewhere in northern Nigeria, perhaps in Lake Chad, perhaps in a displacement camp, perhaps in a community held loosely between one armed authority and another, a child is being taught. The question is not whether that child will learn religion. The question is what will be wrapped around it.