By Maryam Ahmad

An explosion at an ammunition plant in Tennessee has left at least 19 people unaccounted for, authorities said on Friday. The blast occurred at Accurate Energetic Systems, a company that manufactures test explosives, and completely levelled the facility.

Police confirmed that the death toll remains unclear, but early reports indicate that several employees were killed in the explosion. Emergency crews and investigators have been working at the site since the blast, searching for survivors and assessing the damage.

Officials said the cause of the explosion has not yet been determined. The investigation is ongoing.

By Abdullahi Mukhtar Algasgaini

President Bola Tinubu has congratulated former Vice President Namadi Sambo on his turbaning as the Sardaunan Zazzau.

The ceremony will be performed by the Emir of Zazzau, Alhaji Ahmed Nuhu Bamalli, on Saturday, October 11.In a press release, President Tinubu described the title as one of “great cultural and historical significance in Northern Nigeria.”

He stated that the honour reflects the Zazzau Emirate’s confidence in Sambo’s “wisdom, integrity, and commitment to society’s progress.”

The President praised the former Vice President’s exemplary leadership, humility, and dedication to national development.

He also commended the Emir for upholding the tradition of honouring individuals whose character embodies the Emirate’s values of unity and service.

President Tinubu wished Sambo success in his new role and urged him to continue guiding the younger generation and working with community leaders to advance peace and development in the country.

By Ibraheem A. Waziri

In the Hausa Islamic civilisation, or what one might call the moral order and cultural refinement that grew from Islam’s deep roots in Hausaland, the word mutuwa (death) is a curious thing. It is harmless, ordinary, and adaptable. One can say mutum ya mutu – “the man has died” – regardless of who the man is. The same word can apply to an animal, a tree, or even an inanimate thing whose usefulness has come to an end. It can carry tones of mockery, pity, or finality. We say ya mutu mushe when some living thing has worthlessly ended, ya mutu murus when silence or defeat takes over.

Yet, our language is not without tenderness. When someone beloved passes away, whether out of affection or courtesy, we soften the word. We say ya rasu. Rasuwa is a form of loss tinged with grief and respect. It refuses the bluntness of mutuwa. It gives the heart its due.

When it comes to the Prophet Muhammad (SAW), the most noble of all creation whose departure shook the heavens and all generations after, our forebears chose words such as wafati (a peaceful return to Allah), fakuwa (withdrawal or disappearance), and rasuwa (loss imbued with yearning). These were not accidental choices; they were marks of reverence. The Prophet’s message, after all, did not die with him. His presence lingers, like fragrance after rain. Thus, Hausa Muslims avoided the word mutuwa not because it was wrong, but because it was too plain for such a sacred absence. Language itself became a form of prayer and praise, salati towards the Prophet of Islam, as the Qur’an commands the faithful to always offer.

This sensibility reflects a civilisation shaped by Islam yet polished by Hausa thought. It has endured for over a millennium, blending revelation and reason, piety and poetry, into a coherent moral fabric. Scholars such as Professor Mahdi Adamu have rightly argued that Islam is now part of the defining essence of being Hausa. Indeed, no serious student of culture can separate the two.

When Professor Samuel Huntington, in his 1993 popular thesis The Clash of Civilisations, classified the great Islamic civilisations as Arab, Turkic, and Malay, I once protested, mildly but firmly, in my column of 22 July 2013 in LEADERSHIP Newspaper, “Egypt: Western World, Egypt, Political Islam and Lessons.” For he omitted the fourth: the African, which includes the Hausa Muslim civilisation. Perhaps he did so because we in West Africa have not been diligent in documenting our own intellectual heritage. Our scholars mostly built souls rather than libraries. Their wisdom lived largely in hearts, not in manuscripts. Yet civilisation is not measured by ink alone.

By the eleventh century, Islam had already entered Hausaland through kings, scholars, and merchants. It mingled with the social elite, who naturally became custodians of what was right and proper. Over centuries, Islamic principles and Hausa customs intermarried. Law, governance, poetry, and etiquette became fused with faith. The result was not confusion but coherence. Nothing central to Hausa civilisation contradicted Islam at its core, unless one judged too quickly or too superficially.

That is why scholars such as Murray Last, in his work The Book in the Sokoto Caliphate, observed that even the nineteenth-century jihad led by Shehu Usman Ɗanfodio did not reinvent Hausa Islamic learning; it merely revived and restructured it. The civilisation was already mature, only in need of renewal and discipline.

After colonial rule and the birth of Nigeria, this historical balance was tested. Contact with global Islamic thought from Egypt, Saudi Arabia, Iran, and beyond brought new currents of theology and reform. Many who studied abroad returned believing they had discovered a purer Islam, one untainted by “local innovation.” Movements such as Jama’atu Izalatul Bid’ah Wa Iqamatissunnah (founded in 1978) sought to purify faith and democratise knowledge. Their zeal achieved much good, spreading Islamic learning to wider circles.

The unintended cost, however, was subtle: a growing suspicion towards the inherited Hausa sense of decorum, the gentle courtesies and expressions through which Islam had long been lived here. Many young preachers, both from Izala and other traditions, began to attack words, proverbs, and customs without studying their origins or meanings. They mistook refinement for deviation. They forgot that ladabi—good manners—is itself part of faith.

In the curricula of the Arab world, where some of them studied, there was no course on “Islam and Hausa civilisation.” Thus, they returned unaware that many Hausa forms of reverence, formal linguistic expressions, and proverbs had already been filtered through the sieve of Islamic thought over centuries. They saw impurity where there was actually depth. And when a people are cut off from the noble patterns that dignify their past, they begin to doubt themselves. This self-doubt, or inferiority complex, becomes more dangerous than ignorance itself.

Still, there is light in the dusk. From the 1990s onwards, a new generation of researchers began delving into precolonial manuscripts and oral traditions, recovering the intellectual dignity of old Hausaland. They showed how Islamic education, Sufi scholarship, and Hausa ethical thought intertwined long before the arrival of Europeans or the rise of the Sokoto Caliphate. Yet this work has mostly been carried out by Western-trained scholars, the so-called yan boko. Our purely religious scholars have been slower to engage, preferring imported frameworks to indigenous memory.

The road ahead, however, must bring both together. The Hausa Muslim future—steady, confident, and intelligent—will depend on producing scholars grounded in both the Islamic sciences and the lived wisdom of Hausa culture. Not a nostalgic culture, but one aware of its thousand-year conversation with faith.

If the Turks, Arabs, and Malays take pride in their civilisational imprint upon Islam, why should the Hausa not do the same? Our civilisation too has carried the Prophet’s light for centuries, shaping it into our language, our etiquette, and even our choice of words.

So, when we say Rasuwar Manzon Tsira or Wafatin Manzon Tsira, it is not mere politeness. It is theology—lived, spoken, and refined in our own tongue. To call it otherwise is to forget who we are.

Ibraheem A. Waziri wrote from Zaria, Kaduna State, Nigeria.

By Abdullahi Mukhtar Algasgaini

The Presidency has dismissed the latest World Bank report estimating that 139 million Nigerians are living in poverty, describing the figure as “unrealistic” and disconnected from the nation’s true economic situation.

President Bola Tinubu’s Special Adviser on Media and Public Communication, Sunday Dare, stated in a post on his official X handle on Thursday that the World Bank’s statistics must be “properly contextualised” within the framework of global poverty measurement models.

“While Nigeria values its partnership with the World Bank and appreciates its contributions to policy analysis, the figure quoted must be properly contextualised. It is unrealistic,” Dare said.

According to the Presidency, the figure of 139 million Nigerians was derived from the global poverty line of $2.15 per person per day, set in 2017 using Purchasing Power Parity (PPP).

It stressed that the benchmark should not be taken as a direct count of citizens living in poverty.

The statement explained that when converted to local currency, the $2.15 daily poverty threshold amounts to about ₦100,000 per month—significantly higher than Nigeria’s new minimum wage of ₦70,000.

“There must be caution against interpreting the World Bank’s numbers as a literal, real-time headcount,” it added.

“The measure is an analytical construct, not a direct reflection of local income realities.”

The Presidency also noted that poverty assessments using the PPP methodology rely on outdated consumption data—Nigeria’s last major survey being in 2018/2019—and often fail to capture the informal and subsistence economies that support millions of Nigerians.

It emphasised that the World Bank’s estimate should be viewed as a modelled global projection rather than an empirical representation of present-day conditions.

“What truly matters is the trajectory,” the statement concluded, “and Nigeria’s is now one of recovery and inclusive reform.”

By Abdullahi Mukhtar Algasgaini

President Bola Tinubu has granted posthumous pardons to historical figures including Major General Mamman Vatsa and nationalist Herbert Macaulay, while also approving clemency for 82 current inmates.

The pardons were approved on Thursday following a recommendation from the Presidential Advisory Committee on the Prerogative of Mercy (PACPM), which was endorsed by the National Council of State.

Among the most notable beneficiaries are Major General Mamman Vatsa, executed in 1986 for a treason plot, and Herbert Macaulay, a founding father of Nigerian nationalism who was convicted by British colonial authorities in 1913.

The President also formally pardoned the “Ogoni Nine,” including activist Ken Saro-Wiwa, who were executed in 1995.

For the living, the President commuted the death sentences of seven inmates to life imprisonment and reduced the prison terms of 65 others. A total of 82 inmates were granted clemency.

Notable individuals receiving pardons include former House of Representatives member Farouk Lawan and three others, allowing them to fully reintegrate into society.

The 12-member committee, chaired by the Attorney General, reviewed 294 cases, interviewing 175 inmates and considering 62 applications before making its final recommendations.

By Zayyad I. Muhammad

It was only a matter of time. Everyone paying close attention knew that Uche Nnaji, the former Minister of Innovation, Science, and Technology, could not survive the certificate forgery storm. The handwriting was on the wall, and it finally happened. Nnaji bowed out.

The truth is simple and damning: Nnaji himself admitted that the University of Nigeria, Nsukka (UNN), never issued him a degree certificate. So the million-naira question is, where did the one he brandished come from?

UNN has washed its hands off the matter. The institution categorically stated that Nnaji never completed his studies and was never awarded a degree. In short, the certificate he paraded is fake.

And that’s not all. The National Youth Service Corps (NYSC) has also distanced itself from Nnaji’s so-called NYSC certificate, describing it as “strange.” A Premium Times investigation revealed yet another oddity: Nnaji’s NYSC record shows that he supposedly served for 13 months. Thirteen months! Even the NYSC found that hard to explain.

Of course, Nnaji claims that political enemies are behind his ordeal. But even if he knows the truth, no opponent can forge a certificate on your behalf. He laid the trap himself and walked right into it.

Let’s remember the facts. Nnaji was admitted into UNN in 1981 to study Microbiology/Biochemistry and was expected to graduate in 1985. But he reportedly failed some courses and never graduated. That means for over 40 years, Uche Nnaji neither regularised his academic records nor obtained a valid certificate, yet he rose through political ranks, occupying sensitive positions and waving fake credentials. Nnaji was careless, so to speak

Forty years of deception finally caught up with him. And this time, not even political connections could save him.

But beyond Nnaji’s personal fall lies a bigger question: how many more “Nnajis” are out there, quietly occupying sensitive positions in government, hiding behind forged papers and political influence? Some commentators are beginning to say that Nnaji’s case might just be the tip of a very large iceberg.

  Zayyad  I. Muhammad writes from Abuja via zaymohd@yahoo.com.

By Abdullahi Mukhtar Algasgaini

The National Council of State has unanimously approved Professor Joash Ojo Amupitan (SAN) as the new Chairman of the Independent National Electoral Commission (INEC).

The nomination of Prof. Amupitan, a 58-year-old legal scholar from Kogi State, was presented by President Bola Ahmed Tinubu to fill the vacancy left by the departure of Professor Mahmood Yakubu, who served from 2015 until October 2025.

President Tinubu highlighted that Amupitan is the first individual from Kogi State to be nominated for this position and described him as apolitical.

The nomination received strong support from council members, with Governor Ahmed Usman Ododo of Kogi State endorsing the professor as a man of integrity.

In accordance with constitutional requirements, President Tinubu will now forward Amupitan’s name to the Senate for screening and confirmation.

A professor of law at the University of Jos, Amupitan specializes in Company Law, Evidence, and Corporate Governance.

He became a Senior Advocate of Nigeria in 2014 and currently serves as the Deputy Vice-Chancellor (Administration) at the University of Jos. He is married with four children.

By Abdullahi Mukhtar Algasgaini

A Federal High Court sitting in Osogbo, Osun State, has ordered the arrest and imprisonment of the former Chairman of the Independent National Electoral Commission (INEC), Professor Mahmood Yakubu, for contempt of court.

Justice Adefunmilola Demi-Ajayi issued the order on Monday, September 29, 2025, after ruling that Yakubu and the electoral body had disobeyed a prior court judgement mandating the relisting of national officers of the Action Alliance political party on INEC’s website.

The court ruled in favour of a suit filed by members of the Hon. Adekunle Rufai Omoaje-led executive of the Action Alliance.

The plaintiffs alleged that INEC unlawfully removed the names of 30 state chairmen aligned with their faction from its official portal.

In suit number FHC/OS/194/2024, the plaintiffs — Action Alliance, Professor Julius Adebowale, Engr. Olowookere Alabi, Barr. Chinwuba Zulyke, Oladele Sunday, Simon Itokwe, and Araoye Oyewole — sought an order compelling INEC and Professor Yakubu to reinstate their names and respect previous court judgments recognising their leadership.

The court granted the request and further ordered the Inspector General of Police to arrest and initiate contempt proceedings against the defendants within seven days.

Justice Demi-Ajayi also imposed a cost of ₦100,000 against INEC and Professor Yakubu, ruling it be paid to the plaintiffs for injuries suffered due to the acts of contempt.

The order was issued just before Professor Yakubu stepped down from his role as INEC Chairman on Tuesday, having completed his tenure.

He has been succeeded in acting capacity by Mrs. May Agbamuche-Mbu.

This latest development marks a legal and reputational setback for Yakubu, who had overseen Nigeria’s electoral body for two full terms.

By Uzair Adam

A PhD student from Ahmadu Bello University, Zaria (ABU), Hidaya Lawal, has called for greater recognition of the role played by Islamic scholars (ulama) in shaping Kano’s traditional healthcare system, saying their influence remains central to public health and community well-being.

The call was made on Wednesday during the second day of a two-day conference organized by the Faculty of History and Development Studies, Bayero University, Kano (BUK).

The conference, themed “Ulama and Politics in Nigeria: Historical Perspectives,” brought together scholars, clerics, and political leaders from across the country.

Presenting her paper titled “The Influence of the Ulama on the Traditional Healthcare System in Kano Metropolis,” Lawal said her study seeks to rediscover the contributions of Islamic scholars to healthcare in Kano, particularly in the post-colonial period.

She explained that traditional medicine in Kano is often misunderstood, noting that it combines Islamic medicine with refined local Hausa practices aligned with the Qur’an and Hadith.

“When we talk about traditional healthcare, people usually think of pre-jihad practices. But in Kano, traditional medicine is an integration of Islamic and Hausa medical practices that have been tested and confirmed to be in line with Islamic teachings,” she said.

Lawal added that while early scholars such as Uthman Dan Fodio and others influenced the health system in the past, modern-day ulama have not received adequate academic attention.

She said the traditional medical system in Kano is holistic and covers mental, social, and moral well-being, not just physical health.

“Unlike Western medicine, which focuses mainly on curing diseases, our traditional medicine emphasizes total well-being—what we call lafiya,” she explained.

Lawal also noted that preventive health practices found in Islam align with modern medical guidelines.

“During the COVID-19 pandemic, practices like handwashing and avoiding overcrowding were already part of Islamic public health principles,” she said.

According to her, collaboration between the ulama, the government, and research institutions has strengthened public trust in traditional medicine.

“Some herbal medicines have been tested by Bayero University Kano’s Department of Pharmacognosy and found to be up to 80 percent safe,” she said.

She added that the ulama also play a key role in addressing harmful superstitions and beliefs that affect mental health.

“Their sermons have helped reduce anxiety and discrimination, especially against women, by correcting false beliefs rooted in tradition,” she said.

Lawal said her research aims to promote greater understanding of the ulama’s influence on public health and encourage the integration of traditional and modern healthcare systems in Kano.

By Fatima Badawi

Scholars, educators and policymakers converged at Bayero University, Kano this week for the 5th International Conference of the Nigeria Centre for Reading Research and Development (NCRRD). Held under the theme “Reading Research and Practice: The Implication of Artificial Intelligence,” the conference examined how AI-driven technologies are reshaping reading instruction, literacy assessment, publishing and access to texts across Nigeria and the larger Global South.

The opening session featured a keynote address delivered in absentia by Dr. Aminu Maida, who was represented on the platform by Dr. Isma’il Adegbite. Dr. Maida, who currently serves as a leading figure in Nigeria’s technology and telecommunications space, set the tone by urging researchers and practitioners to treat AI as both an opportunity and a responsibility: a tool that can expand access to reading materials and personalized learning, but one that must be governed by inclusive policy and literacy-centred design.

The conference’s intellectual programme was anchored by lead papers from eminent figures in Nigerian education and development. Professor Sadiya Daura, Director General of the National Teachers’ Institute (NTI), presented her lead paper on teacher preparation for AI-enhanced classrooms, arguing that pre-service and in-service teacher education must integrate digital literacies and critical appraisal of algorithmic tools. Professor Mohammed Laminu Mele, the Vice-Chancellor of the University of Maiduguri, addressed infrastructure and equity, highlighting that without targeted investment in connectivity and localized content, AI risks widening existing literacy gaps in underserved communities.

Furthermore, in her remarks, Professor Amina Adamu, Director of the Nigeria Centre for Reading Research and Development, framed the conference’s aims around actionable outcomes: stronger university–school partnerships, pilot programmes that deploy AI tools for mother-tongue reading instruction, and an ethics working group to develop guidelines for the use of automated assessment and adaptive reading platforms. In her remarks Professor Adamu emphasised the Centre’s commitment to research that is directly useful to classrooms and communities in Northern Nigeria. She also commended and thanked all the partners who are always there for the Centre right from its inception to date. Some of the International and Local partners who participate in the conference include; QEDA, Ubongo, NERDC, UBEC, Plain, USAID among many others.

Some of the panel discussions explored concrete applications: on how AI-assisted text-to-speech and speech-to-text for low-resource languages; automated item generation for formative reading assessments; and data-driven reading interventions that preserve local genres and oral traditions rather than replacing them. Most of the papers presented during the event stressed that technology pilots must be accompanied by teacher coaching, community engagement and open-access content.

Participants included university academics, representatives from teacher education institutions, ministry officials, civil society literacy advocates and publishing professionals. The conference closed with a call for a multi-stakeholder roadmap: investment in localized datasets and annotated corpora for Nigerian languages, professional development pathways for teachers, and research ethics protocols to ensure that AI systems amplify, rather than marginalize, local knowledge and reading practices.

Organisers said the 5th NCRRD conference will feed into pilot projects and policy briefs to be shared with educational authorities and development partners. Delegates left with a clear message: AI’s promise for reading and literacy is real, but realising it will require literate design, purposeful investment and a sustained partnership between researchers, teachers and communities.