Reported by: Ijeoma G | Edited by: Gabriel Osa
DAKKA, YOBE STATE, NIGERIA — The Yobe State Hisbah Commission, the Islamic moral policing body in Nigeria’s northeastern Yobe State, has issued a controversial directive prohibiting physical interaction and private conversations between men and women in public transport and at gatherings, stirring debate among residents and civil liberty advocates. The policy, announced at the end of December and taking effect immediately, is framed by the commission as an effort to uphold Islamic moral standards and protect societal values, particularly during festive seasons and public events.
According to an official statement dated December 31, 2025, and released by the office of State Commander Dr. Muhammad Yawudi Kale with approval from Chairman Dr. Yahuza Hamza Abubakar, the commission warned against behaviours it deems contrary to Sharia law and local moral codes. The directive specifically targets “reckless driving or moving in vehicles,” as well as physical interaction between men and women in commercial vehicles such as keke napep (tricycles) and on motorcycles, and at public gatherings such as weddings, festivals and Sallah celebrations. In addition, the statement cautions against “private conversations under the pretext of chatting” between men and women in ways the commission says are disapproved by Islamic teachings.
The notice reflects a broader push by Hisbah authorities to regulate public behaviour in accordance with their interpretation of Islamic precepts. The commission urged parents and community members to cooperate with enforcement efforts, arguing that the measures are intended “to preserve the moral upbringing of our children” and maintain social decorum.
This latest move by the state’s moral police has elicited mixed reactions. Supporters within conservative Muslim communities argue that the directive reinforces cultural and religious norms that many in Yobe — and other predominantly Muslim northern states — consider essential for public morality and social order. They maintain that stricter segregation of genders in shared spaces is necessary to prevent behaviour seen as morally inappropriate or indecent.
However, critics have voiced serious concerns about the implications of the policy for personal freedoms, gender equality and civil rights. Legal experts and human rights advocates have described the ban as an overreach that could impinge on individual liberties and conflict with Nigeria’s constitutional protections. Some civil society groups warn that the enforcement of such measures risks discrimination and could lead to harassment or punitive actions against ordinary citizens, especially in public transport contexts where mixed‑gender interaction is common and often unavoidable.
Public transport operators and commuters in urban areas such as Dutse, Potiskum and Damaturu have expressed confusion and concern about how the rule will be implemented in practice. Many residents rely on shared tricycles and motorcycles for daily travel, and critics argue that monitoring private conversations or enforcing physical segregation could be logistically complex and create tension between law enforcement and the public. Some passengers are already questioning whether enforcement could lead to discriminatory treatment, particularly of women who travel alone or for work.
The Hisbah Commission’s directive in Yobe mirrors similar actions taken by Islamic policing units in other northern Nigerian states, where Hisbah boards have historically sought to regulate public morality. Past initiatives by comparable bodies have included restrictions on social mixing at events, segregated seating arrangements for men and women, and efforts to curb behaviours seen as contrary to local interpretations of Islamic law. These moves have often attracted both support and criticism, reflecting ongoing debates over the balance between religious norms and civil liberties in Nigeria’s pluralistic society.
Legal analysts note that the distinction between enforcing moral codes under religious precepts and protecting individual rights under Nigeria’s secular constitution is a longstanding and complex issue. They caution that measures targeting gender interaction in public spaces could face scrutiny if challenged in court, particularly if enforcement disproportionately affects certain groups or leads to discriminatory practices.
Officials from the Yobe State Hisbah Commission have so far defended the directive as a proportionate moral safeguard rather than a punitive instrument. In their statement, they emphasised that the commission’s role is to guide public behaviour in accordance with Islamic ethical standards and that the support of families and local communities is crucial for its success. They also framed the initiative as part of a broader effort to maintain harmony and uphold traditions during a time when public gatherings and festive travel are on the rise.
Nevertheless, the implementation of such gender interaction bans raises broader questions about governance, cultural norms and human rights in regions where Islamic law and secular constitutional frameworks coexist. Nigeria’s constitution guarantees freedom of movement and association, as well as equality before the law, and any enforcement actions that are perceived to undermine these principles could provoke legal challenges and public debate.
Community leaders, religious scholars and civil society organisations are expected to engage in ongoing dialogue about the implications of the ban, its enforcement and its potential impact on daily life in Yobe State. As the directive enters effect, its reception and implementation will likely continue to shape discussions around moral governance, gender relations and the intersection of religion and law in northern Nigeria.
📩 Stone Reporters News | 🌍 stonereportersnews.com
✉️ info@stonereportersnews.com | 📘 Facebook: Stone Reporters | 🐦 X (Twitter): @StoneReportNew | 📸 Instagram: @stonereportersnews
Add comment
Comments