The spread of the armed protest of the Boko Haram in Northern Nigeria remains linked to the «dirty politics» of the Borno governors, to the ambiguities that have connected Modu Sherif to Yusuf, and to the tensions between Sufi and izala disciples in the context of the diatribe between Sufism and anti-sufism that has involved society for decades in the Far North, while the militarization in the North-East has aroused, among other things, a long empathy towards the Boko Haram dissidence. The attack on the federal state conducted by both the Boko Haram and the Shiite movements is based on the conception of a federal government as “taghut”, that is, corrupt, secular and anti-Islamic. The disenchantment with a failed Western government system is shared by both the elites and the “talakawa”, the poor masses of the NorthEast. A number of Koranic disciples end up being part of the youth criminal gangs that rage in all Nigerian urban centres. The bland education received by the Koranic disciples should be modernised and made more appropriate to a labour market that is closed to the youth masses of the North.