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Air Commodore Usman Jibrin: The Fighter Pilot Who Became Kaduna’s Military Governor

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From the skies of the Nigerian Civil War to the political arena of Kaduna State, Usman Jibrin’s life reflected courage, conviction, and service to nation and faith.

Air Commodore Usman Jibrin (1942 – 8 September 2011) was a distinguished Nigerian Air Force officer, fighter pilot, and politician. He served as the military governor of North-Central State (present-day Kaduna State) between July 1975 and 1977, during the regime of General Murtala Ramat Muhammed. His career, marked by discipline, patriotism, and a deep sense of justice, made him one of the most respected figures of Nigeria’s early post-independence military era.

Early Life and Education

Born in 1942 in Nasarawa Local Government Area of present-day Nasarawa State, Usman Jibrin’s early years reflected the values of hard work and humility that would define his later life. He attended Abuja Middle School and then Government College, Kaduna, one of northern Nigeria’s most prestigious secondary schools at the time.

After completing his studies, Jibrin briefly worked at Radio Television Kaduna, gaining exposure to media and communications before embarking on a military career that would place him among the pioneers of the Nigerian Air Force.

Military Training and Career

Jibrin joined the Nigerian Air Force (NAF) in 1963, just a year after its establishment. He quickly proved himself as a skilled and intelligent officer, earning opportunities for advanced training abroad.

He trained as a pilot and instructor in Canada, before proceeding to Germany for jet fighter conversion courses. He also received fighter pilot and instructor training in the Soviet Union, and later underwent staff training in the United Kingdom. This global exposure made him one of the most technically proficient officers of his generation.

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During his service, Jibrin held command positions in several Nigerian Air Force bases across the country. His leadership and professionalism earned him respect from both his peers and subordinates.

Role in the Nigerian Civil War

When the Nigerian Civil War (1967–1970) broke out, Jibrin was among the Air Force officers who actively participated in combat operations. In the early stages of the war, he flew smaller aircraft due to the limited air fleet available to Nigeria at the time.

As the war progressed, the Air Force began receiving more advanced jet fighters from the Soviet Union, and Jibrin transitioned into flying and training others on these sophisticated machines. His experience during the war helped shape the tactical foundation of the Nigerian Air Force in the years that followed.

The 1975 Coup and Appointment as Governor

Air Commodore Jibrin played a supportive role in the July 1975 coup that brought General Murtala Muhammed to power. His unit was responsible for providing airfield and airspace security, as well as military airlift support during the transition.

Following the success of the coup, General Murtala Muhammed announced Jibrin’s appointment as Military Governor of North-Central State (now Kaduna State) on 30 July 1975.

As governor, Jibrin focused on restoring efficiency in administration, improving infrastructure, and enhancing agricultural productivity. His tenure coincided with a period of reform-oriented governance under the Murtala/Obasanjo regime, which sought to modernise the Nigerian civil service and state institutions.

Retirement and Later Disagreements

Jibrin’s principled nature led to a major disagreement with General Olusegun Obasanjo, who succeeded Murtala Muhammed after his assassination in 1976. The conflict arose over the Federal Government’s takeover of universities and public institutions, including the Federal Radio Corporation of Nigeria (Kaduna), which Jibrin argued were the property of the state government.

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Rather than compromise his convictions, Jibrin chose to retire from both the Air Force and governorship in 1978, marking an honourable end to his military career.

Civilian Life and Public Service

After retirement, Jibrin continued to serve Nigeria in various civilian capacities. He was appointed Chairman of the Green Revolution Committee in Benue-Plateau State, a programme aimed at boosting food production during the late 1970s.

He later served as Chairman of the Nigerian Productive Research Institute, Ilorin, and Chairman of the Jos Steel Rolling Mill, from which he resigned after uncovering “discrepancies” — a testament to his integrity.

In the 1980s and 1990s, Jibrin became deeply involved in Islamic affairs and community development. He served as:

Chairman, Nigerian Agricultural and Cooperative Bank

Chairman, Nasarawa Community Bank (2010)

Treasurer, Supreme Council for Islamic Affairs

Board Member, Jaiz International Bank

Through these roles, he contributed to both national economic growth and the advancement of Islamic finance in Nigeria.

Personal Life and Death

Air Commodore Usman Jibrin was known for his modesty, discipline, and deep religious faith. He was married and had children, many of whom went on to serve in professional and public roles across Nigeria.

He passed away on 8 September 2011, aged 69, after a lifetime of service to his nation. His funeral, attended by senior military officers, political leaders, and religious figures, reflected the respect he commanded across sectors.

References:

Vanguard Nigeria, “Former Kaduna Military Governor, Air Commodore Usman Jibrin, Passes Away” (2011)

The Guardian Nigeria, “Life and Times of Air Commodore Usman Jibrin” (2011)

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Women Who Love and Listen to Their Pastors More Than Their Husbands Should Be the Pastor’s Second Wife

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This statement may sound funny, provocative, or even offensive, but it raises an important question about priorities in marriage and religion.

A pastor is a spiritual leader, but he is not supposed to replace a woman’s husband. If a married woman consistently values her pastor’s opinions above her husband’s, obeys her pastor while dismissing her husband, or shows greater loyalty and admiration toward her pastor than toward her spouse, then something may be seriously wrong with the balance in that marriage.

Marriage requires communication, mutual respect, trust, and understanding. A pastor can provide spiritual guidance, but that guidance should not become a reason for a husband and wife to lose respect for each other.

At the same time, husbands should not expect their wives to obey them blindly. Both husband and wife should seek God’s wisdom, communicate openly, and make decisions with love and respect.

So perhaps the real question is not whether such a woman should become the pastor’s “second wife,” but why has the pastor become more important in her marriage than her own husband?

Put God first. Respect your spouse. And never allow a spiritual leader to become a substitute for your marriage partner.

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Why is it only in Africa that we hear so much about “generational curses”?

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This is a question worth asking—not to insult African traditions or dismiss anyone’s beliefs, but to encourage honest reflection.

Across Africa, it is common to hear people explain repeated family problems as a “generational curse.” When poverty, broken relationships, addiction, failure, sickness, family conflict or misfortune appears to repeat from one generation to another, some people immediately conclude that an ancestor, spiritual force or past wrongdoing is responsible.

But is every repeated family problem truly a curse?

If a child grows up in poverty, has limited access to quality education, receives little financial support and then struggles as an adult, is that necessarily a spiritual curse—or could it be the result of circumstances that have been passed from one generation to another?

If children grow up watching violence, substance abuse, unhealthy relationships or constant conflict, they may unknowingly repeat those patterns. That does not necessarily mean they are cursed. Sometimes behaviour is inherited through environment, not through supernatural forces.

And Africa is certainly not the only place where people believe in supernatural explanations for suffering or misfortune. Different societies around the world have their own concepts of inherited wrongdoing, family misfortune, ancestral consequences, fate and spiritual punishment.

So perhaps the more important question is not:

“Who cursed my family?”

But:

“What pattern has been passed down to me, and what can I do to stop passing it to the next generation?”

We should be careful not to use the idea of a curse to discourage people from taking action. A family facing poverty may need education, opportunity and financial planning. A family experiencing repeated conflict may need healthier communication. A person struggling with addiction may need professional support and a strong recovery environment. Communities facing injustice may need better institutions, accountability and opportunity.

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Faith and spirituality are deeply meaningful to many people, and everyone has the right to hold their beliefs. But faith should not prevent us from examining the practical causes of our problems.

We cannot change the past, but we can change what we pass forward.

Instead of teaching our children that they are victims of an unavoidable family curse, let us also teach them knowledge, discipline, emotional strength, financial responsibility, education, healthy relationships and the courage to break destructive patterns.

Maybe the greatest “curse” is not something mysterious placed upon a family.

Maybe sometimes it is simply a problem that nobody stopped long enough to understand and change.

And the greatest inheritance we can give the next generation is not fear of a curse—but the knowledge and courage to build a better future.

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You are very proud to speak big English, but yet you cannot speak your own language?

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There is nothing wrong with speaking English fluently. In fact, being able to communicate confidently in different languages is a valuable skill. But we should ask ourselves a deeper question: while learning to speak the language of another culture, are we slowly losing the language that connects us to our own roots?

Your mother tongue is more than just words. It carries the stories of your ancestors, the wisdom of your grandparents, the jokes that only your people understand, the traditional greetings, the names, the songs, the history and the identity of your community.

Imagine being able to speak perfect English, but struggling to have a simple conversation with your own grandmother because you do not understand the language she grew up speaking. Imagine your children knowing foreign languages but being unable to understand the language of their own heritage.

That should make us pause.

Speaking English does not make you more intelligent, and speaking your indigenous language does not make you less educated. One is a communication skill; the other can be a connection to your heritage. We should not have to choose between being educated and preserving our identity.

Learn English. Speak it confidently. Learn French, Dutch, Spanish or any other language that opens doors for you.

But don’t let the pursuit of foreign languages close the door to your own.

Teach your children your language. Speak it at home. Ask your parents and grandparents to teach you the words you never learned. If you have forgotten it, it is never too late to start again.

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Because when a language disappears from a family, something precious disappears with it.

Be proud of your education. Be proud of your ability to speak English. But also be proud of where you come from.

Your language is not something to be ashamed of. It is a part of your story. Preserve it before the next generation only knows it as something their ancestors once spoke.

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