By Sabiu Abdullahi

United States intelligence agencies have concluded that Iran has not resumed efforts to rebuild its nuclear enrichment programme following the destruction of key facilities in a joint US-Israeli strike in June 2025. The finding contrasts with President Donald Trump’s justification for his ongoing military campaign.

Director of National Intelligence Tulsi Gabbard disclosed the assessment in a written submission presented during an annual threat review before the Senate intelligence committee. However, she did not repeat the position while addressing lawmakers in person.

“As a result of Operation Midnight Hammer, Iran’s nuclear enrichment program was obliterated. There has been no efforts since then to try to rebuild their enrichment capability,” Gabbard said in the testimony to the Senate intelligence committee.

When questioned by a Democratic senator over the omission during the hearing, Gabbard explained that time constraints prevented her from reading the full statement. She did not dispute the conclusion.

President Trump has consistently defended the February 28 strike on Iran, which was carried out alongside Israel. He cited what he described as an “imminent threat.” After the 2025 bombing, Trump stated that Iran’s nuclear facilities had been completely destroyed. More recently, he has claimed that Tehran was close to producing a nuclear weapon. That position is not widely supported by analysts and comes amid ongoing negotiations over a possible nuclear agreement.

Meanwhile, a senior aide to Gabbard stepped down on Tuesday. The official said there was no “imminent threat” and argued that Trump had been misinformed by both Israel and sections of the media.

In her remarks to senators, Gabbard noted that Iran had suffered significant damage in recent weeks of attacks. The strikes included the killing of longtime supreme leader Ayatollah Ali Khamenei. Despite this, she said the country’s governing system remains in place.

The US intelligence community “assesses the regime in Iran to be intact but largely degraded due to attacks on its leadership and military capabilities,” Gabbard said.

She added that if the current leadership remains, it may attempt to rebuild over time.

“If a hostile regime survives, it will likely seek to begin a years-long effort to rebuild its military, missiles, and UAV forces,” Gabbard said.

The number of ISWAP fighters killed during a failed attempt to overrun a military position in Malam Fatori, Abadam Local Government Area of Borno State, has increased to 75. Security analysts have described the outcome as one of the most significant recent setbacks for the group.

According to Zagazola Makama, a security expert, initial figures had placed the death toll at 61 after troops of Operation Hadin Kai, with support from the Nigerian Air Force, responded to the attack. Fresh battlefield reviews and follow-up clearance operations now show that at least 75 insurgents were eliminated. Several others are believed to have fled with serious injuries.

The incident took place in the early hours of Wednesday when ISWAP fighters advanced on foot toward the 68 Battalion base. They reportedly used armed drones in a bid to break through the defence. The movement, which came from the Duguri axis toward the Bravo Company position, was quickly identified and repelled.

Military sources linked the success of the defence to strong coordination between ground forces and air support. They noted that this reflects improved joint operations in the North-East counter-insurgency campaign.

Air components carried out four targeted strikes on routes used by the attackers to withdraw. These strikes disrupted their movement and reduced their fighting strength. Sustained aerial pressure forced the fighters into a disorganised retreat toward the Arege axis.

Additional air support from the Niger Republic targeted fleeing insurgents. Although a full assessment is still ongoing, security sources said the joint effort contributed to the higher casualty figure.

Troops also recovered a significant quantity of weapons and ammunition from the scene, a development expected to further limit the group’s activities around the Lake Chad area.

On the side of the military, four soldiers suffered minor injuries and have received treatment.

Nigeria’s political arena has never been short of strong personalities, but few figures have remained as consistently relevant as Nasir El-Rufai. Love him or dislike him, it is difficult to ignore the fact that he has been one of the most consequential actors in Nigeria’s political journey since the return to civil rule in 1999. His recent confrontation with security authorities and the attempt to detain him without clear evidence speak less about law enforcement and more about the anxiety within the ruling establishment.

To understand the current political tension, one must first understand El-Rufai’s place in the system. From his early role in the administration of Olusegun Obasanjo to his strategic alignment in the political transitions that produced Umaru Musa Yar’Adua, Goodluck Jonathan, and later Muhammadu Buhari, El-Rufai has repeatedly demonstrated a rare understanding of how power works in Nigeria. Few politicians can claim to have operated so close to multiple presidencies across different political eras.

His experience is not accidental. As a former Minister of the Federal Capital Territory and later governor of Kaduna State, El-Rufai built a reputation for being both strategic and outspoken. That combination has earned him loyal supporters and fierce critics. Yet even his opponents concede that he understands the inner workings of Nigerian politics better than most of his contemporaries.

What makes the present situation intriguing is the reaction of the current government under President Bola Tinubu. Political watchers note that the administration appears unusually sensitive to El-Rufai’s moves and statements. The attempted arrest at the Nnamdi Azikiwe International Airport in Abuja, which was resisted by supporters who had gathered to welcome him, has only deepened public suspicion that political motivations may be at play.

In any democratic society, the rule of law demands that allegations be backed by evidence. Detaining a prominent political figure without a clear justification risks sending the wrong message to the public. It creates the impression that state institutions are being deployed as political tools rather than impartial guardians of justice. Such actions can weaken public confidence in democracy at a time when many Nigerians are already questioning the direction of the country’s governance.

Beyond the immediate controversy, El-Rufai’s political relevance lies in his networks and influence. In Northern Nigeria, he maintains relationships with traditional leaders, religious authorities, and political elites. His connections with groups such as the Arewa Consultative Forum and his standing among many northern political actors make him a figure whose voice carries weight in national conversations.

This is also why his reported involvement in strengthening the African Democratic Congress has attracted attention. In a political environment where alliances and coalitions often determine electoral outcomes, any figure capable of mobilising political forces across regions automatically becomes a strategic concern for those in power.

El-Rufai himself has long argued that political dominance in Nigeria can be challenged through direct engagement with voters. During a public lecture in Lagos years ago, he pointed out that millions of registered voters often stay away from the polls. His argument was simple. If a politician can mobilise even a fraction of those disengaged citizens, entrenched political structures can be defeated. That message resonates strongly in today’s political climate.

The lesson from his remarks is that Nigerian democracy still holds untapped potential. Electoral participation remains one of the most powerful tools available to citizens. When politicians connect directly with voters rather than relying solely on elite political arrangements, the balance of power can shift dramatically.

The current political drama surrounding El-Rufai, therefore, reflects a deeper struggle within Nigeria’s political system. It is not merely about one individual. It is about the anxiety that emerges whenever established power structures sense the rise of alternative political forces.

Whether one agrees with his politics or not, attempting to silence a figure like El-Rufai through intimidation or questionable legal action does not strengthen democracy. If anything, it elevates his profile and reinforces the perception that he represents a genuine challenge to the status quo.

Nigeria’s democracy should be strong enough to accommodate dissent, criticism, and competition. The country has endured decades of political turbulence and should have learned by now that suppressing political voices rarely solves problems. Open contestation, debate, and accountability are the true pillars of democratic progress.

As the political landscape gradually shifts toward the next electoral cycle, figures like Nasir El-Rufai will continue to shape conversations about leadership, power, and the future of governance in Nigeria. The real question is not whether he will remain relevant. The real question is how Nigeria’s political system will respond to voices that challenge the existing order.

If democracy means anything, it must allow strong political actors to participate freely without fear of intimidation. The strength of a nation’s democracy is measured not by how it treats its friends, but by how it treats its critics.

Interesting time ahead.

Muhammad Umar Shehu wrote from Gombe and can be reached via umarmuhammadshehu2@gmail.com.

By Abubakar Idris 

As promised in an earlier piece with the same title, published by The Daily Reality [Islam and Conservation of Natural Resources (I)], this sequel centres on certain Islamic concepts that promote environmental stewardship and the sustainable use of natural resources. To refresh our minds, the previous article established that Islam recognises humanity as stewards (khulafa, singular khalifa) of the Earth. And as argued, the stewardship is a position that comes with responsibility and accountability (Qur’an 10:14, 33:72, 6:165). 

Going into specifics, this article discusses frameworks that guide the protection, management, and wise use of forests, water bodies, and their derivatives. While modern environmental discourse often searches for new approaches – such for example as; the faulted Holistic Management by Allan Savory, and the now seemingly-promising Assisted Natural Regeneration (ANR) – the principles of Hima (protected areas), Waqf (endowment), and Israf (prohibition of wastefulness) have long been established within Islam as practical measures of conservation for what now counts more than fourteen hundred years. This paper explains.

Say it in Arabic and it’s a new term all together; say its English equivalent and everybody [I can say] knows exactly what it stands for. Hima. A designated protected area in which resource exploitation is restricted or prohibited to ensure sustainability is one of the earliest environmental conservation practices in Islamic civilisation. National Parks or Game Reserves probably came to mind. That, partly, is what it is. 

The Prophet Muhammad (PBUH) himself implemented this system, declaring certain lands off-limits for private use to preserve their ecological balance. For example, the Prophet, in his wisdom, restricted access to certain grazing lands for public welfare (Abu Dawud, Hadith 3061). Ibn Taymiyyah (1984) emphasised that Hima reflects the principle of hifz al-mawarid (resource preservation) to ensure that communities use natural resources responsibly. This was not an arbitrary decision; it was an application of the trust (Amana) that mankind was given over the Earth (Qur’an 33:72). 

In some parts of Northern Nigeria, where I know better, similar traditional conservation practices still exist, even if not under the name Hima. After all, this system is not much different from modern-day protected areas or wildlife reserves. Yankari. Sumo. Gashaka-Gumti. Maladumba.

There is an argument that the Prophet preached the conservation of nature because he lived on the desert Arabian Peninsula. Interestingly, however, elements of Hima can be found in Nigeria’s traditional conservation practices, such as the Osun-Osogbo Sacred Grove, where land and water bodies are protected through customary religious and cultural laws (Adeogun, 2017). Such parallels are only set to reinforce the compatibility of Islamic conservation ethics with indigenous African traditions. And, if you like scientific practices as we know them today. 

Hima may be the leader, but not the only player. There is the concept of Waqf – charitable endowment – which is another major player with a vital role in conservation. Depending on how one chooses to see it, waqf allows individuals or institutions to dedicate land, water sources, or other resources for communal benefit in perpetuity. Historically, Waqf-funded public wells, orchards, and grazing lands have supported sustainable agriculture in Muslim societies (Kahf, 1995). Usman and the Ruman Well. Khalid and his oh-my-God shield. The list is long… 

In Nigeria, the practice of Waqf has been used in various forms, including the Sultan of Sokoto’s endowment initiatives for agricultural development (Abdullahi, 2018). No doubt, a revival of Waqf-based conservation efforts could support modern environmental sustainability programs. Instead of waiting for external interventions from what the Nigerian writer Chimamanda described as a “white kind foreigner”, communities can take responsibility for their environment by dedicating land as protected areas, ensuring it remains useful for generations to come.

Meanwhile, Islam strictly forbids wastefulness under the principle of Israf. The Qur’an warns: “Eat and drink, but do not waste. Indeed, He (Allah) does not love those who waste” (Qur’an 7:31). This principle extends beyond food consumption to all natural resources. The Prophet (PBUH) reinforced this in his teachings, stating: “Do not waste water, even if you are by a flowing river” (Sunan Ibn Majah, Hadith 425).

Modern environmental crises – deforestation, pollution, and climate change – can be linked to excessive resource exploitation and wastefulness. Meanwhile, Islam’s stance on Israf stresses, again and again, the need for moderation, a lesson that remains relevant in contemporary sustainability discourse. In fact, Islam not only encourages conservation – it actively condemns wastefulness. 

As if that were not enough, Islamic economic frameworks such as ‘Ushr and Zakat also contribute to conservation. ‘Ushr, a 10% tithe on agricultural produce, serves as an incentive for sustainable farming, discouraging over-extraction of soil nutrients (Kahf, 1995). Similarly, Zakat – an obligatory charity levied on wealth – can be directed toward environmental protection projects, such as afforestation and water conservation initiatives (Ibn Rushd, 2005).

If properly implemented today, these principles could provide an Islamic framework for addressing environmental challenges. In terms of sustainability, societies can address both environmental and economic challenges by aligning with the Qur’anic injunction: “And do not cause corruption upon the Earth after its reformation” (Qur’an 7:56).

Deducible from the argument presented in this short note, it does not require much argument to establish that Islam not only supports environmental conservation but also provides a structured approach to it. With comprehensive environmental ethics that integrate faith with practical conservation strategies through concepts such as Hima, Waqf, Israf, ‘Ushr, and Zakat, one staggering fact holds: protecting our environment and natural resources is a divine responsibility and not just a Western-imposed modern practice of sustainability. Like the figurative Hausas have it: “Tun kafin ayi daran aka yi kwandi”. 

Therefore, with climate change and environmental degradation intensifying, the question is whether we will take these lessons seriously or continue to ignore them as environmental crises escalate. Either way, the Qur’an is unequivocal: “Indeed, Allah does not change the condition of a people until they change what is in themselves” (Qur’an 13:11).

* Years attached to the cited sources are for the English translations consulted.

Abubakar Idris [Misau], a Forestry and Wildlife graduate from University of Maiduguri, writes from Akure, Ondo State. He can be reached through: abubakaridrismisau@gmail.com | +2349030178211.

By Uzair Adam

The Kano State Government has confirmed that the Emir of Kano, Muhammadu Sanusi II, will lead the 2026 Eid-el-Fitr Durbar in the state.

The government said the decision was approved by Governor Abba Kabir Yusuf following intelligence reports suggesting that some individuals might attempt to cause unrest during the Sallah celebrations.

In a statement issued on Wednesday, the Commissioner for Information and Internal Affairs, Ibrahim Abdullahi Waiya, said the government remains committed to preserving Kano’s cultural heritage while prioritising peace and security across the state.

He explained that the Hawan Idi (Eid Durbar) would be conducted by Emir Sanusi from the Kofar Mata Eid Ground through designated routes to Gidan Shettima, ending at Kofar Fatalwa of the emir’s palace.

According to him, Hawan Nasarawa will take place in a modified format without horseback displays, while Hawan Daushe, Hawan Fanisau and Hawan Dorayi have been suspended temporarily in the interest of public safety.

The commissioner added that security agencies had been directed to intensify surveillance and ensure strict compliance with the directives before, during and after the festive period.

He urged residents to remain calm and law-abiding and to cooperate with security agencies, while also warning against the spread of unverified information.

The government further assured the public of its commitment to ensuring a peaceful and hitch-free Sallah celebration and wished Muslims in the state a joyous Eid-el-Fitr.

By Uzair Adam

Twenty-eight Islamic and social organisations in Kano State have received food items and cash support from the state government to assist thousands of residents during the Ramadan period.

The Daily Reality reports that the items were presented to representatives of the organisations during the “Kano First End of Ramadan Support” programme held at the Government House in Kano on Monday.

The initiative, organised by the Kano State Government, is aimed at enabling the groups to support their members and other vulnerable persons observing the Ramadan fast.

Officials said the intervention is expected to reach more than 6,000 beneficiaries across the state, drawn largely from vulnerable groups including women, youth and other less-privileged members of society.

Governor Abba Kabir Yusuf, represented at the event by the Commissioner for Religious Affairs, Sheikh Tijjani Auwal, said the intervention reflects the administration’s commitment to supporting residents, particularly during the holy month.

“The Ramadan period is a time of compassion, charity and reflection. This support is part of our government’s effort to ease the burden on families and ensure that more people benefit during the fasting period,” Auwal said.

He further noted that the state government has established about 160 Ramadan feeding centres across Kano, where around 1,000 people benefit daily from prepared meals to break their fast.

He said the initiative is expected to reach about 1.5 million beneficiaries throughout the Ramadan period.

He urged the beneficiary organisations to continue praying for peace, unity and sustained development in Kano State and the country at large.

Speaking during the programme, the Commissioner for Land and Physical Planning, Alhaji Abduljabbar Muhammad Umar, said the initiative was designed to strengthen collaboration between the government and religious as well as community-based organisations.

“This support is meant to complement the efforts of religious and social groups that are already working to assist the less privileged in our communities,” he said.

He explained that each beneficiary would receive one bag of rice, one carton of noodles and a cash support of N20,000 during the distribution exercise.

According to him, the programme is being conducted over two days, with about 3,480 beneficiaries receiving support on the first day, while an additional 2,600 people were expected to benefit on the second day, bringing the total number of beneficiaries to 6,080.

Umar added that the initiative involves the distribution of over 21,000 bags of rice and more than 21,000 cartons of noodles, alongside cash assistance, as part of efforts to cushion the impact of economic hardship on vulnerable residents.

Some of the organisations that benefited from the intervention include the Kano State Council of Imams, Jama’atu Izalatil Bid’ah Wa Iqamatus Sunnah, Jama’atul Nasril Islam, the Kano State Hisbah Board and the Zakkat and Hubsi Commission.

Others are the Council of Qur’anic and Islamiyya Schools, Fityanul Islam First Aid Group, the Nigerian Association of the Blind (Kano chapter), the Association of the Deaf, as well as groups representing widows, divorcees and orphans.

The Commander-General of the Kano State Hisbah Board, Sheikh Aminu Ibrahim Daurawa, who spoke on behalf of the beneficiaries, thanked the state government for the gesture.

“This intervention has come at the right time. It will go a long way in supporting many families during the Ramadan fast,” Daurawa said.

Meanwhile, the distribution exercise continued on Tuesday with additional community groups receiving the support under the programme.

Governor Abba Kabir Yusuf, represented by his Political Adviser, Alhaji Hamza Buhari, commended the Commissioner for Land and Physical Planning for initiating the intervention aimed at supporting vulnerable residents and community organisations.

He said the programme would help ease economic hardship for many families and strengthen solidarity among residents during the Ramadan period.

Officials said the intervention involved the distribution of food items and cash support valued at over N42 million.

Among the groups that benefited on the second day were APC Media Forum, APC Marshals, APC Youth and Women groups, Kano First Movement, Abba Door-to-Door supporters and the Kannywood association.

By Uzair Adam

The Kano State Fire Service says a fire outbreak caused by an electric spark destroyed parts of three residential buildings and an electrical transformer site in Gaida area near Fatima Bread in Kumbotso Local Government Area.

The agency’s Public Relations Officer, Saminu Yusif Abdullahi, disclosed this in a statement issued on Wednesday, noting that the fire service received a distress call at about 11:05 a.m. on Tuesday from a resident, Aminu Bello, reporting the incident.

Abdullahi said firefighters from the agency’s headquarters, as well as Sharada and Rijiyar Zaki fire stations, were immediately deployed to the scene to contain the blaze.

According to him, when the firefighters arrived, they discovered that an open space measuring about 50 by 50 feet, which serves as an electrical transformer site, had already been engulfed by fire.

He explained that the fire later spread to old wooden ceilings and three nearby residential buildings. The first building, a ground-floor structure measuring about 30 by 25 feet and used as a dwelling house with one room, a parlour and a toilet, was fully ablaze.

The statement further noted that the second building, a one-storey house measuring about 30 by 30 feet and consisting of a bedroom, kitchen and toilet, had its upper floor severely affected by the fire.

A third ground-floor building of about 30 by 30 feet, containing two rooms and a toilet, was also caught up in the blaze.

The fire service said preliminary findings showed that the incident was caused by an electric spark.

Meanwhile, the Director of the Kano State Fire Service, Sani Anas, urged residents to take preventive measures against fire outbreaks.

He advised the public to avoid open flames in residential areas and to ensure the proper handling and maintenance of electrical appliances.

By Prof. Abdalla Uba Adamu 

On Saturday, March 14, 2026, Dr Muhsin Ibrahim shared a newspaper report with me announcing the passing of Jürgen Habermas. The German philosopher died at the age of ninety-six in Starnberg, an affluent town in Upper Bavaria. Muhsin was well aware of how deeply I had drawn on Habermas’s theory of the structural transformation of the public sphere in my research on Muslim Hausa media cultures. 

His passing marks the end of an era in critical social theory. Habermas’s work on communication, rationality, and society made him one of the most influential philosophers of the late twentieth and early twenty-first centuries, as well as a major intellectual figure in postwar Germany.

Many Africanists did not initially read Habermas directly. Rather, they encountered his ideas through mediated theoretical engagements in the writings of scholars such as Brian Larkin. I myself first became aware of the public–private sphere debate as part of the broader Frankfurt School theoretical repertoire in Larkin’s studies of media culture in northern Nigeria. His work contributed significantly to later “post-public sphere” discussions by demonstrating how Habermasian insights could be adapted to different social, cultural, and technological environments.

Of Habermas’s many publications, the one that proved most decisive for me was The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society. Originally published in German in 1962 and translated into English by Thomas Burger (with the assistance of Frederick Lawrence) in 1989, it is an extraordinarily dense text. One often needs the guidance of someone already conversant with its arguments to appreciate its analytical elegance. 

I was fortunate to own a copy—purchased for me in the pre-digital era by Gillian Belben, then Director of the British Council in Kano. I read it several times before fully grasping how powerfully it provided a framework for understanding public reactions to Hausa films and the emergence of censorship debates.

Habermas’s study retraces the historical emergence of the bourgeois public sphere as a communicative domain distinct from the state, in which private individuals could assemble to discuss matters of common concern. By analysing the transformations of this sphere, he recovered a concept of enduring importance for social and political theory. In simplified terms, the argument draws attention to differentiated social spaces—those of the home and those of the wider public—and to the ways in which each structures particular forms of discussion and social interaction.

I relied heavily on this analytical distinction when I presented my first international seminar at the Institut für Afrikanistik, University of Cologne, on November 15, 2004. Titled “Enter the Dragon: Shari’a, Popular Culture and Film Censorship in Northern Nigeria,” the seminar explored how Hausa films often rendered visible aspects of domestic life traditionally regarded as private, thereby provoking moral anxieties and regulatory responses. By destabilising the boundary between the two spheres, Hausa cinema helped produce new forms of mediated public debate. A dramatic illustration of this dynamic emerged in the widely discussed Hiyana scandal of 2007, in which a private act became publicly circulated, with far-reaching cultural consequences.

The communicative arena that Habermas conceptualised as the bourgeois public sphere appears today in a historically transformed guise within the networked environments of social media. In Muslim societies such as those of northern Nigeria, digital platforms have intensified the long-standing negotiation between domestic moral order and public cultural expression. 

Conversations once confined to living rooms, mosque courtyards, or informal viewing gatherings now unfold in algorithmically structured yet widely accessible communicative spaces. These interactions do not reproduce Habermas’s ideal of rational-critical debate in any straightforward manner. Rather, they reveal plural, affective, and technologically mediated publics in which questions of religious legitimacy, gendered visibility, and cultural authority are continually contested. Social media, therefore, represent not the revival of the bourgeois public sphere but a new phase in its structural transformation — what might tentatively be described as a “third space.”

The world of critical social theory will undoubtedly feel the loss of Jürgen Habermas. Yet his conceptualisation of the public–private divide will continue to shape scholarly reflections on media, communication, and cultural change for years to come.

Readers interested in further discussions of the public–private debate in Islamic contexts may consult:

Kadivar, Mohsen. 2003. An Introduction to the Public and Private Debate in Islam. Social Research 70 (3): 659–680.

Vice-President Kashim Shettima has praised Anambra State governor, Chukwuma Soludo, for his role in Nigeria’s development and his intellectual contributions to national discourse.

Shettima spoke on Tuesday in Awka, the Anambra State capital, during Soludo’s inauguration for a second term. He attended the event as a representative of President Bola Tinubu.

In a statement issued by Stanley Nkwocha, his senior special assistant on media and communications, the vice-president described Soludo as a committed public servant with strong ideas and dedication to national progress.

“The policies of His Excellency, President Bola Ahmed Tinubu, GCFR, have benefited from the candour, specialist insight, and patriotic counsel of this distinguished economist, this restless thinker, and this public intellectual of uncommon range, both in open fora and in private conversations. And that is how it should be,” Shettima stated.

“That is what it means to be in the business of nation-building. It means placing the welfare of the federation above the vanity of partisan fences. It means understanding that Nigeria is too precious a vessel to be abandoned to the storms simply because the rowers wear different colours.”

He said Soludo has shown that leadership can bring people together without conflict. He noted that such leadership can persuade without disrespect and remain firm without losing its values, especially at a time of division.

“It is therefore no surprise that his people have welcomed him again and entrusted him with another term to hold the rudder of this great state and guide it farther into safe and prosperous waters,” he stated, declaring that “the people of Anambra are today renewing not just a mandate, but a covenant with competence.”

“And as Dr Onyekachukwu Ibezim takes this oath once again beside him, the state is also affirming that leadership is not only about the brilliance of the man at the top but also about the steadiness, loyalty, and discipline of those who help translate vision into order and order into progress,” the vice-president added.

Shettima said the Anambra governor has demonstrated that political differences do not have to lead to conflict. He noted that such differences can create room for cooperation.

“Professor Soludo has shown, too, that it is possible to see beyond the dangerous shenanigans that so often pass for politics in our clime and to keep faith with the higher calling of public life,” he said.

The vice-president also highlighted Soludo’s influence on national conversations. He said the governor’s views on economic and political matters attract wide attention.

He said Soludo has maintained a cordial working relationship with the federal government. He added that this has created stability in engagements between both sides.

According to him, the governor has demonstrated a commitment to real change rather than political rhetoric.

Shettima said the Anambra government has taken steps to improve public order, strengthen security, and tackle criminal activities in parts of the state. He expressed confidence that the second term would consolidate earlier achievements.

He added that the federal government remains ready to work with state governments that prioritise the welfare of citizens.

In his speech, Soludo pledged to serve the state with renewed dedication. He said his administration would build on the progress recorded in his first term, with focus on development and transformation.

“Anambra state has witnessed significant progress in the health, education, financial, agricultural, and other sectors under his leadership,” he said.

The governor also expressed appreciation to the people of Anambra for their support during the last election.

“The unprecedented 73 percent of the votes you cast in our favour was more than ordinary votes but an affirmation of love, patriotism, and partnership in rebuilding our homeland. We will never take your historic support for granted,” he said.

Soludo also thanked President Tinubu, Vice-President Shettima, and their spouses for their support.

By Sabiu Abdullahi

The federal government has announced Thursday, March 19, and Friday, March 20, as public holidays in celebration of this year’s Eid-el-Fitr.

The Minister of Interior, Olubunmi Tunji-Ojo, disclosed this in a statement released on Tuesday.

Eid-el-Fitr is observed by Muslims worldwide to mark the conclusion of Ramadan, the holy month of fasting.

In his message, the minister congratulated Muslims on completing the fasting period. He urged them to continue to reflect the values of love, generosity, peace, tolerance, and sacrifice associated with Ramadan.

He also encouraged Nigerians to use the festive period to offer prayers for peace, unity, and progress in the country.

“The Federal Government of Nigeria has declared Thursday, 19th March, and Friday, 20th March 2026, as public holidays to mark the celebration of Eid-ul-Fitr, which signifies the end of the holy month of Ramadan,” the statement reads.

“While wishing the Muslim faithful a joyful Eid-ul-Fitr celebration, the Minister encourages citizens to celebrate responsibly and extend acts of kindness to the less privileged in society.”

Tunji-Ojo further advised citizens to celebrate in a responsible manner and show kindness to vulnerable members of society.

He added that the federal government remains focused on strengthening national unity and ensuring peaceful coexistence across Nigeria.