The complex and highly publicized case of Walida Abdullahi, a young woman from Jigawa State, continues to unfold at the Department of State Service (DSS) headquarters in Abuja, involving serious allegations of abduction, unlawful detention, sexual exploitation, and forceful religious conversion. Walida, now 22 years old according to National Population Commission records cited by the DSS, is currently under the protective custody of the Service, while a DSS operative, Ifeanyi Onyewuenyi, is undergoing internal investigation for his alleged involvement.

Walida narrated her harrowing experience in an exclusive interview with Weekend Trust. She stated that her troubles began in 2023 when, at the age of 16, she was allegedly abducted by a woman named Mariam in her neighborhood, Anku, in Hadejia, Jigawa State. Mariam reportedly took her to a house where she was subjected to abuse, and later relocated her to Mariam’s own house in Gandu. Here, Walida claims she and Mariam’s husband, Abdullahi Isiyaku, beat her. Walida also alleged that Mariam gave her the name "Chinasa." After an attempt to flee was thwarted by a soldier who returned her to Mariam and Abdullahi, Walida was brought to Abuja, where she stayed in another house filled with many other women. She recounted wandering until she encountered Sir Rochy and subsequently, Ifeanyi Onyewuenyi. She eventually moved in with Ifeanyi, with whom she became pregnant and gave birth to a daughter, Onyechi, stating their relationship was consensual.

A significant turn in Walida’s story occurred on January 1, 2026. She described experiencing a severe headache, fainting, and upon regaining consciousness, claimed not to recognize Ifeanyi or her surroundings. She asked for her real name and father’s contact, subsequently calling her father, Malam Abdulhadi Ibrahim, to inform him of her location in Abuja. During a meeting at Ifeanyi’s sister’s house with her uncle, Badamasi, Walida reiterated her desire to marry Ifeanyi and refused to return with her uncle. Furthermore, she emphatically stated that she could not revert to Islam, despite her family’s strong objections.

Mr. Patrick, the Acting Deputy Director-General of the DSS, explained the Service’s rationale for keeping Walida in protective custody. He stated that Walida expressed genuine fears for her safety if compelled to return to her family, and as a security organization tasked with protecting lives and property, it became incumbent upon the DSS to safeguard her. The DSS confirmed that Ifeanyi Onyewuenyi had been arrested and was undergoing an internal disciplinary procedure. To ensure transparency in the investigation, the DSS co-opted various civil society organizations, including the International Federation of Women Lawyers (FIDA), the National Youth Council of Nigeria (NYCN), the AREWA Youth Assembly (AYA), the Muslim Lawyers Association of Nigeria (MULAN), and the Nigerian Medical Association (NMA), the latter of which conducted a psychological evaluation of Walida. The DSS also cited evidence from the National Population Commission, which indicated Walida was born on February 7, 2004, confirming her age as 22, thereby refuting claims that she was a minor. In response to a court order demanding Walida's release, the DSS has applied to have the order vacated.

Walida's father, Malam Abdulhadi Ibrahim, presented a starkly different narrative. He vehemently denied Walida’s claims of maltreatment by her stepmother, asserting such statements were externally influenced and that his wife had treated Walida exceptionally well. He maintained that Walida was abducted, not that she ran away, dismissing her claims of running away as orchestrated. Malam Ibrahim recounted his two-year-long, agonizing search for his missing daughter, a period during which Walida’s mother sadly passed away, allegedly due to the emotional toll of her disappearance. He expressed shock upon receiving the December 2025 phone call informing him of Walida's whereabouts and Ifeanyi's intention to marry her. Walida’s uncle, Badamasi Ibrahim, supported his brother’s account, strongly objecting to Walida marrying a Christian man due to religious incompatibility. While denying he ever threatened Walida's life, he maintained that she could not marry Ifeanyi and should return home, even if it meant leaving her infant daughter behind.

The legal dimensions of the case are equally contentious. A Magistrate’s Court in Hadejia, Jigawa State, acting on a petition filed by lawyers under Gamji Lawchain on behalf of Walida's father, issued an order in February 2026. This order directed the arrest and investigation of Ifeanyi Festus (Onyewuenyi) and the immediate release of Walida to her parents, based on allegations of abduction, unlawful detention, sexual exploitation, and forceful religious conversion. However, the DSS's application to vacate this order has fueled criticism from the family's lawyers, who argue the Service is disobeying a valid court directive. Community-based organizations like the Hadejia Ina Mafita Initiative and the Federation of Muslim Women Associations in Nigeria (FOMWAN) have joined the call for justice, urging compliance with court orders and Walida’s reunification with her family. Lawyers, including Aliemeka Enwere and Ebuka Nwaeze, have underscored the legal imperative to obey court orders, though Nwaeze also highlighted the rights of an adult to make independent decisions regarding association and religion.

The case is characterized by significant discrepancies and conflicting accounts, particularly concerning Walida’s age at the time of her disappearance, the exact circumstances under which she left home, the alleged maltreatment by her stepmother, and the nature of her communication with her father. These inconsistencies further complicate an already sensitive situation. Moreover, the Walida Abdullahi case bears striking resemblances to the highly publicized 2016 Ese Oruru incident, where a then 13-year-old girl was allegedly abducted, forcefully converted, and became pregnant. Both cases highlight persistent challenges in Nigeria concerning child protection, allegations of forced religious conversion, and the enforcement of the rule of law, drawing considerable public attention and calls for comprehensive legal and social reforms.

In conclusion, the Walida Abdullahi case remains a deeply emotional, legally intricate, and socially charged issue. With Walida expressing a clear desire to remain with Ifeanyi and voicing fears for her safety if returned to her family, and her family staunchly demanding her return and justice for alleged abduction and forced conversion, the DSS finds itself balancing its protective mandate with judicial directives and widespread public demands for transparency and accountability. The eventual outcome of Ifeanyi’s internal investigation and the ongoing legal battles will be pivotal in resolving this contentious and highly scrutinized matter.