By Habibu Bawa

Abdulrazak Ibrahim’s “Masussuka and the Mirror of a Changing North” is an elegant work of prose — articulate, persuasive and vividly composed. Yet beneath its rhetorical beauty lies a fragility that becomes clear the moment one asks: where does persuasion end and proof begin? Ibrahim writes as a fan attracted by eloquence but not convincing evidence. His essay, probably well-meaning, reveals more of the writer’s admiration than the scholar’s discipline or scriptural sophistication.

Ibrahim’s defense of Sheikh Yahya Ibrahim Masussuka as a courageous reformer is animated by conviction but deprived of verification. It celebrates the Sheikh’s defiance of orthodoxy without subjecting that defiance to the tests of fiqh, tafsir, sirah or any theological rigor. Masussuka is praised not for the soundness of his arguments, but for the smoothness of his speech. His eloquence, like a “polished mirror”, is obviously what dazzles the writer — yet the mirror reflects more light than truth.

This is not the first time eloquence has worn the robe of enlightenment. History recalls Muhammad Yusuf, the founder of Boko Haram, who was initially non-voiolent and probably more articulate, logical, and philosophical. He too questioned clerical authority and captivated Borno and neighbouring youth with the music of reason. But unanchored intellect is a dangerous instrument that not only ruins a generation but even the very text the proponents of logic pretend to defend. Eloquence is a virtue, yes, but when it becomes the measure of theology, chaos often hides behind charm.

Ibrahim dived deeper in philosophical error: believing that deviating from orthodoxy or traditional methods confers authenticity yet failed to tell us the very things that Masussuka intends to establish or how incredible what Masussuka antagonises are. But neither Ibrahim nor Masussuka was there when the Qur’an was revealed to the Prophet Muhammad (peace be upon him). The Qur’an is not a book for speculative artistry; IT IS A DIVINE MESSAGE TO MANKIND THROUGH A CHAIN OF TRANSMITTERS. To disregard the accumulated wisdom of scholars like Tabari, Ibn Kathir, and Qurtubi not even prophetic exegesis in the name of “renewal” is not logic— it is scriptural anemia masquerading as intellectualism.

The writer’s romantic portrayal of Masussuka as a philosopher of faith also rests on a mistaken premise. Islam welcomes reason but never enthrones it above revelation. Philosophy may question, but revelation commands. The Qur’an in several places encourages one to “think”, “reason” and “seek clarification” but discouraged blind assumptions(Q17:36). True intellectual reform, therefore, is not rebellion against tradition but refinement within it — guided by ilm, hilm, adab and hikmah.

The author extols critical thought yet exempts his subject from it. He does not interrogate Masussuka’s methods, his interpretive foundations, or his striking disregard for centuries of Islamic hermeneutical tradition. Instead, he presents dissent as a moral victory and orthodoxy as mere inertia.

What is most disappointing is that Ibrahim never understands the Masussuka he defends. The essay paraphrases his rhetoric but never engages his exegesis. There is not a single serious comparison with earlier Qur’anic commentators, jurists, or theologians.

Masussuka’s avoidance of personal attacks, which Ibrahim glorifies as restraint, is no proof of truthfulness. The devil too is courteous when it suits his purpose. Refinement of language is not equivalent to correctness of doctrine. A graceful heresy remains a heresy.

Like many of Masussuka’s fans, Ibrahim also confuses criticism with persecution. The fact that scholars question Masussuka’s unorthodox views does not mean they fear truth; rather, they guard it. The duty of the learned is to preserve orthodoxy from distortion, not to applaud every rhetorical deviation as enlightenment. To dismiss their caution as insecurity is to misunderstand the sacred function of ijma’, mash-hur or jamhur — the scholarly consensus that safeguard the unity of Muslim belief.

Worse still, Ibrahim’s chosen “sources” — a cluster of Facebook commentators and social media analysts — are not authorities in Islamic jurisprudence, a lot have proven not to understand simple Islamic concepts like the very Masussuka they sought to defend. Their arguments, filtered through a postmodern lens of individualism and linguistic play, betray an orientalist infatuation with iconoclasm. To treat online pundits as epistemic equals to trained fuqaha is to confuse noise with knowledge. The result is a text that celebrates rebellion while ignoring the rigors of scholarship.

If Masussuka is, as Ibrahim suggests, “a mirror of a changing North,” then we must ask what that mirror truly reflects. Is it the light of renewal or the glare of confusion? A mirror does not purify; it only reproduces what stands before it. Without the filter of scholarship, even reflection can become distortion.

The North indeed needs thinkers — but thinkers who build on knowledge, not merely perform it. Intellectual reform is not achieved through viral rhetoric or fashionable dissent. It begins with reverence for learning, continues with critical humility, and ends with total submission to absolute truths.

Abdulrazak Ibrahim writes beautifully, but beauty without balance misleads. The test of thought is not how finely it is expressed, but how firmly it stands before reason and revelation. Masussuka’s brilliance may illuminate for a moment, but without the anchor of scholarship, it risks becoming the kind of light that blinds before it guides.

In defending the mirror, Ibrahim has mistaken reflection for revelation — and in doing so, has turned philosophy into performance. The North deserves better than eloquent confusion; it deserves wisdom.

There’s more to scholarship than eloquence or writing prowess. Anyone who accepts the Quran must accept the exegesis of it’s transmitter, receiver, compilers and custodians.

Habibu Bawa

20/10/25

By Abdullahi Mukhtar Algasgaini

A vigilante commander known as Asabuja has issued a 24-hour ultimatum to the Federal Government, threatening to attack oil wells and foreign companies in Rivers State if the detained leader of the Indigenous People of Biafra (IPOB), Nnamdi Kanu, is not released.

In a public address delivered on Tuesday, Asabuja, who identified himself and his family as Igbo, demanded President Bola Tinubu secure Kanu’s freedom.

He declared that failure to comply would result in actions to “shut down the economy” of the state.

“If Tinubu does not free Nnamdi Kanu in 24 hours, we will blow up every oil well and make every foreign company leave,” Asabuja told a crowd and his online followers.

The threat has triggered heightened security alerts across Rivers State.

According to security sources, authorities are on high alert, with coastal and oil facilities bolstering their defenses in anticipation of possible attacks.

Residents and businesses throughout the state have been advised to remain vigilant and adhere to all official security advisories as the situation unfolds.

By Anwar Usman

The Nigerian Education Loan Fund has announced the official opening of its student loan application portal for the 2025/2026 academic session, providing access to financial support for students across tertiary institutions in the country.

The agency said the application will run for three months from Thursday, 23rd October 2025, to Saturday, January 31, 2026.

This was revealed in a statement issued on Tuesday by NELFUND’s Director of Strategic Communications, Oseyemi Oluwatuyi.

NELFUND urged fresh students to apply using their Admission Number or JAMB Registration Number in place of a matriculation number.

It called on tertiary institutions to show understanding regarding registration and fee payment deadlines for applicants awaiting loan disbursement.

Institutions are encouraged to show understanding in enforcing registration and fee Flexibility payment deadlines for students awaiting loan disbursement

“Institutions that have not yet commenced their 2025/2026 academic session should formally write to NELFUND with their approved academic calendar for scheduling flexibility

The statement further revealed that, “NELFUND appeals to all institutions to consider temporary registration measures for students whose loan applications are being processed to ensure that no student loses access to education due to financial constraints.”

By Uzair Adam 

Three scholars from Bayero University, Kano (BUK), have been named among the top 2% of the world’s most influential scientists in the 2025 global ranking released by Stanford University in collaboration with Elsevier.

The Daily Reality reports that the list, which draws on data from the Scopus database, recognises researchers whose work is among the most cited worldwide. 

The ranking evaluates research impact using standardised metrics, including total citations, h-index, co-authorship-adjusted index (hm-index), and a composite indicator (c-score), across 22 fields and 174 subfields.

The BUK academics featured in the 2025 ranking are Professor Abdulrazaq Garba Habib of the Department of Internal Medicine, who ranks 82nd globally in Clinical Medicine, subfield Tropical Medicine, with an h-index of 11 and an hm-index of 5.

Dr. Sunusi Marwana Maniadan from the Department of Mechanical Engineering, ranked 4,131st in Enabling and Strategic Technologies, subfield Materials, with an h-index of 14 and an hm-index of 4. 

Dr. Isah Baba Abdullahi of the Department of Mathematical Sciences, ranked 142nd in Physics & Astronomy, subfield Mathematical Physics, holding an h-index of 8 and an hm-index of 4.

The Stanford-Elsevier ranking is widely regarded as one of the most credible indicators of scientific influence, spotlighting researchers whose work is highly cited and influential in their fields.

Commenting on the achievement, BUK Vice Chancellor, Professor Haruna Musa, described the recognition as a reflection of the university’s academic growth and research excellence on the global stage. 

The inclusion of these three scholars’ positions BUK among the select Nigerian universities with multiple entries in the prestigious annual ranking.

By Abdullahi Mukhtar Algasgaini

A Nigerian senator has called on the Minister of Aviation, Festus Keyamo, to stop uniformed personnel at the country’s airports from begging travellers for money.

The appeal was made by Senator Osita Izunaso during an event in Abuja on Monday.

He described the conduct of some officials from agencies like the Nigeria Customs Service and the Nigeria Immigration Service as a “national embarrassment” that tarnishes Nigeria’s image, especially for foreign visitors.

Izunaso specifically pointed out the practice of officials using excessive greetings like “Your boys are here, Sir!” as a subtle but widely understood demand for tips.

However, the President of the Nigerian Institute of Public Relations, Dr. Ike Neliaku, countered the claim, stating that he recently travelled through an international airport and experienced significant improvements with no such demands.

In response, the Minister of Aviation pledged that Nigeria would be ready to warmly welcome all visitors for the upcoming 2026 World Public Relations Forum, which the country is set to host.

By Abdullahi Mukhtar Algasgaini

The Joint Union of Tertiary Institutions of Kaduna State (JUTIKS) has suspended its indefinite strike, bringing relief to students and staff across the state’s polytechnics and colleges of education.

The industrial action, which began on September 30, 2025, was called off on Monday, October 20, 2025, following a meeting between union leaders and the State Governor.

The strike was initiated to demand the implementation of a new CONPCASS/CONTEDISS salary structure, which had been stagnant for over 16 years, and the extension of the 65-year retirement age to include non-teaching staff.

According to a statement released by JUTIKS Chairman, Comrade Usman Shehu Suleiman, the Governor approved key demands during a meeting on October 17, 2025.

The government agreed to implement 70% of the 2024 CONPCASS/CONTEDISS salary structure, effective from the October 2025 payroll, and to include non-teaching staff in the 65-year retirement age policy.

“In view of the above, the leadership of JUTIKS hereby suspends the indefinite strike action with effect from today,” the statement read, directing all member unions to comply with the directive.

The union also expressed gratitude to its members for their “support and resilience” during the three-week strike.

Academic and non-academic activities are expected to resume immediately across the affected institutions.

By Uzair Adam

Governor Dauda Lawal has emphasized that addressing insecurity in Zamfara State remains a shared responsibility of his administration and all stakeholders.

He made the remark on Monday while presiding over the 18th Executive Council meeting at the Government House in Gusau.

A statement by the governor’s spokesperson, Suleiman Bala Idris, said the council deliberated on critical matters such as security, education, health, and infrastructural development, among others.In his opening remarks, Governor Lawal said, “I would like to remind us of our collective obligations in this administration concerning the fight against insecurity.

“We have made significant progress and succeeded in restoring relative calm to most areas of the state. The terror of bandits has been crippled, unlike in previous years.”

He urged council members to be proactive, maintain accessibility to their constituents and local government officials, and consistently provide reports to the Commissioner for Security.

“Let us pray for the souls of all our fallen heroes,” the governor added.

Governor Lawal also encouraged members of the council to build strong working relationships and ensure synergy with other political appointees and elected officials for better governance.

By Ibraheem A. Waziri

(My other essay, Against The Hadith Problem, discussed how Muslim empires in the past lived on a quartet of paradigms produced through the synthesis between the Qur’an, the body of Hadith, and reason. That provoked questions regarding the future of Muslim societies and states, hence these reflections and projections into 2075.)

It is 2075, and the world I walk through feels at once strange and familiar. The glass towers still gleam, drones still hum, algorithms still rule, yet beneath the circuitry there is a slower pulse: the rhythm of old fiqh and older faith.

For all our talk half a century ago of a secular age, the present belongs to hybridity. Constitutions speak the language of the Qur’an without calling it revelation. Western democracies borrow the moral grammar of Medina without feeling conquered. The four old schools of law (Mālikī, Shāfiʿī, Ḥanafī and Ḥanbalī) and the three great theologies (Ashʿarī, Māturīdī and Atharī) are no longer museum exhibits. They are living systems quietly moderating the noise of modernity.

West Africa: The Mālikī Republics

I began this journey in Abuja. The city has doubled in size, but its heart beats in rhythm with the Mālikī canon. In the courthouse, digital panels display sections from Mukhtaṣar Khalīl beside constitutional clauses. When a judge calculates inheritance shares, the algorithm he uses is Mālikī too: transparent, fair and incorruptible.

Even non-Muslim states around the Sahel now use these formulas. Ghana’s civil code borrows Mālikī inheritance rules, while Benin’s marriage registry follows the Islamic ʿaqd nikāḥ (marital contract) model because it ensures equity and consent better than the older colonial templates.

Banking has gone moral. Nigeria’s hybrid finance sector runs on maṣlaḥa-based smart contracts, while interest systems survive only in history syllabi. The ulama sit on the Council of Moral Economies, auditing state budgets for ethical imbalance. “Sharia,” an elderly economist told me, “is not our government; it is our conscience.”

Arabia: The Neo-Atharī Technocracy

From the Sahel, I flew east to Riyadh. The skyline looks like circuitry: solar glass towers, sky bridges humming with data. The Atharī–Hanbalī paradigm still shapes law, but it is encoded now in a literal sense. Hanbalī jurists work with AI engineers who have trained “Hadith logic engines” to map rulings from canonical texts.

The constitution speaks of dual sovereignty: divine law for the moral order, human law for function. A court clerk showed me how every regulatory draft is first run through an algorithm trained on Ibn Ḥanbal and Ibn Taymiyyah, then reviewed by human jurists.

Even cinema has turned pious. Historical dramas about early scholars play in multiplexes. Young Saudis quote Ibn Ḥanbal as easily as they quote quantum code. The result is not rigidity but confidence. They see tradition not as a wall but as a coordinate system for the future.

Southeast Asia: The Shāfiʿī–Ashʿarī Democracy

Jakarta feels like the world’s conscience. The call to prayer threads through a metropolis of electric trams and vertical gardens. The parliament convenes only after the Majlis al-Maqāṣid, the Council of Objectives, certifies that each bill meets four of Sharia’s six ethical aims: life, intellect, property, faith, lineage and justice.

This “maqāṣid democracy” has become the envy of the developing world. Corruption is rare because legislation itself is filtered through moral metrics. University students still memorise al-Nawawī and al-Ghazālī, but they also code in Python and quote maqāṣid theory in debates on climate law.

Shāfiʿī jurisprudence has not stifled freedom; it has disciplined it. A new civic pride glows here. Islam and democracy are no longer hyphenated; they are married.

Ankara: The Ḥanafī–Māturīdī Continuum

And then there is Turkey, the quiet custodian of the Ottoman inheritance. Its universities still teach Māturīdī theology as the bridge between revelation and rationalism. The state calls itself secular, yet its courts and social policy breathe Ḥanafī air.

In 2075, the High Directorate of Moral Logic, a successor to the old Diyanet, reviews every national reform for philosophical balance: does it protect reason (aql) and faith (īmān) equally? The framework is pure Māturīdī.

Turkey’s digital constitution, ratified in 2060, encodes “Ḥanafī modularity,” a principle allowing law to flex with circumstance. The same logic shapes its AI governance, its family law, and even its diplomacy.

From Istanbul outward, this Ḥanafī–Māturīdī ethos has spilt into Central Asia and the Indian subcontinent. Uzbekistan’s civic schools teach both Avicenna and al-Māturīdī. Pakistani fintech startups run on ḥiyal-based smart contracts. The Ottoman blend of faith and rational statecraft has found its second life in circuitry and policy code.

Europe: The Mālikī Renaissance

In Paris, I walked past a law office advertising “Islamic Equity Contracts.” Mālikī inheritance rules, once exotic, are now embedded in the French civil code for their mathematical clarity. Every December, the city hosts La Nuit des Saints, honouring figures from both faiths such as ʿAbd al-Qādir al-Jazāʾirī, Rābiʿa al-ʿAdawiyya and Francis of Assisi. The night ends with poetry readings under the Louvre’s glass dome.

Across the Channel, the United Kingdom has normalised Sharia arbitration. The Hanafi–Maturidi tradition, brought long ago by South Asian immigrants, is now part of national legal pluralism. Judges quote Abū Ḥanīfa in footnotes. Friday sermons mingle Qur’an with Shakespeare, and the term Anglo-Muslim has lost its hyphen; it has become a cultural fact.

The Global Drift Towards Muslim Norms

What surprises me most in 2075 is not conversion, though that too has surged, but imitation. The world has adopted Muslim social standards almost unconsciously.

The ʿaqd nikāḥ, once seen as a religious marriage, is now the global model for civil unions, prized for its symmetry and consent clauses. UN inheritance reforms draw on Mālikī logic for equitable estate division. Even secular citizens in Europe and East Asia now choose contracts modelled after fiqh because they feel fairer, cleaner and more human.

Reverence for saintly figures, long dismissed as superstition, has made a comeback. Shrines to al-Ghazālī, Rūmī, Ibn ʿArabī and even non-Muslim sages now form a new “pilgrim’s circuit of wisdom.” Modern psychology calls it “ancestral grounding.” We simply call it barakah.

As for conversions, some call them reversions; they grow yearly. Not by the sword of argument, but by exhaustion. People wanted meaning, proportion and discipline. They found it in Islam’s cadence: prayer as pause, zakat as fairness, fasting as freedom from appetite. In Europe, nearly one in five now identifies as Muslim or Muslim-shaped; in North America, one in ten. Many of them began not with belief but with admiration for the order that belief produced.

The Entangled Civilisation

By 2075, no state is purely Islamic or Western. The categories have dissolved.

The UN’s Council on Civilisational Ethics opens its sessions with verses from the Qur’an alongside Kantian aphorisms. Global digital charters cite ʿadl, justice, as their guiding principle. Algorithms that allocate water or distribute vaccines carry lines of fiqh-based code to ensure fairness.

The old paradigms have not conquered the world; they have simply proven indispensable. Mālikī–Ashʿarī, Shāfiʿī–Ashʿarī, Ḥanafī–Māturīdī and Ḥanbalī–Atharī each remain alive, shaping ethics, finance, law and art. Their jurists now sit on international boards beside secular philosophers, arguing about AI morality and interplanetary law. The conversation is no longer between faith and reason, but between kinds of reason.

A Closing Reflection

As I write this letter from a café in Fez, the call to prayer blends with the hum of an electric tram. A group of students nearby, Muslim, Christian and atheist, argue over a verse from the Qur’an, not as a theological claim but as a piece of political philosophy. The verse speaks of balance: “We made you a middle community.”

Perhaps that is what we have become by 2075: a middle community for a weary planet. The Western world brought machinery; Islam preserved measure. Together they built a civilisation that still argues, still hopes and still prays. The paradigms the world once thought ancient turned out to be the most modern of all.

By Abdulrahman Abdulhameed

With the few years I have spent living in Lagos, a city with a visibly strong Muslim community, I have come to understand that Islam here requires continuous teaching and reawakening, especially among the youth. The struggle to uphold Islamic values in Lagos is not just about faith; it is about identity, discipline, and conviction in a society constantly influenced by competing social norms and religious diversity. Many young Muslims, unfortunately, have become lax in their practice due to peer pressure, exposure to alternative lifestyles, and the limited presence of scholars and institutions dedicated to nurturing sound Islamic knowledge.

Despite these challenges, one thing I used to console myself with was the thought that Muslims in Northern Nigeria, my home region, were doing much better in terms of religious consciousness and adherence to Islamic principles. I often believed that while Muslims in the South might be struggling to preserve their Islamic identity amidst pluralism, those in the North had a stronger foundation, firmer faith, and a more disciplined approach to Islamic life.

However, recent developments have shattered that assumption and left me deeply unsettled.

The emergence of one Masussuka on social media, a man preaching the dangerous ideology of the Qur’aniyun (those who reject the Hadith and rely solely on the Qur’an), has opened my eyes to an uncomfortable reality. His teachings, reminiscent of the destructive ideology of Maitatsine, blatantly deny the authority of the Hadith and the traditions of the Prophet (SAW). According to him and his followers, the sayings of the Prophet are fabricated, unnecessary, and irrelevant to the practice of Islam. For them, the Qur’an alone is sufficient, a claim that defies fourteen centuries of Islamic scholarship, understanding, and consensus.

What shocked me even more than his heretical claims is the growing number of Northern Muslims who not only listen to him but also defend and promote him as a reformer and a revolutionary voice of truth. The very society I had thought was deeply rooted in authentic Islamic knowledge is now producing followers who cannot discern truth from falsehood. How can a people so privileged with access to Islamic institutions, scholars, and history fall for such shallow and misguided teachings?

This is not merely a question of ignorance; it is a mirror reflecting a deeper decay, the decay of critical Islamic education, sincerity, and spiritual depth among many northern Muslims. For years, people have mistaken proximity to mosques, Arabic inscriptions, and outward religiosity as evidence of true faith. But now, the rise of Masussuka and the applause he receives expose the emptiness that has long existed beneath that illusion of piety.

Ironically, in the South, where Muslims are fewer and face constant societal pressures from adherents of other faiths, many have developed stronger conviction, deeper understanding, and firmer identity in Islam. Because they have to strive to remain Muslims, they often take the faith more seriously. While they may lack the resources and numbers that the North boasts of, their sincerity and eagerness to learn often surpass those who were born into environments steeped in Islamic culture.

It is a painful paradox: the North, blessed with scholars, Islamic heritage, and institutions, is now breeding confusion and gullibility. The South, struggling against odds, is producing Muslims who, when exposed to sound Islamic knowledge, may practice the faith more sincerely than many of their northern counterparts.

Masussuka’s ideology is therefore not just a threat from an individual but a symptom of a larger sickness, a failure of our educational systems, religious institutions, and community leadership to nurture Muslims who understand why they believe, not just what they believe. The north is becoming the example of what happens when faith becomes culture instead of conviction, when religion becomes identity instead of practice, when people stop questioning falsehood in the name of belonging to the majority.

As painful as it is, perhaps this is a wake-up call. It is time to go back to the basics, to teach Islam as it was revealed and practiced, to remind ourselves that being born into a Muslim family or a Muslim-majority region does not guarantee understanding or faith. The danger Masussuka represents is not just in his words but in the fact that he has found an audience among those who should know better.

And that, truly, is the greatest tragedy.

18th October, 2025.

By Anas Abbas

Troops of the Nigerian Army have neutralised 17 terrorists, arrested 85 criminal suspects, and rescued 10 kidnapped victims in a series of coordinated operations across the country within the past 48 hours.

A top military source at the Army Headquarters told the News Agency of Nigeria (NAN) that the operations were carried out across various theatres, yielding significant breakthroughs in the fight against terrorism, kidnapping, and other criminal activities.

According to the source, those arrested include Boko Haram informants, logistics suppliers, terrorist collaborators, drug traffickers, and kidnappers.

The rescued victims have been evacuated and are currently undergoing medical checks and profiling.

In the North-East, troops under Operation “Hadin Kai” sustained offensive operations under Desert Sanity IV and Diligent Search, engaging Boko Haram and ISWAP fighters in multiple encounters across Borno and Adamawa States.

The source said troops of the 202 and 222 Battalions successfully repelled an ambush around Goni Kurmi and Kashomri villages in Konduga Local Government Area of Borno State, killing several insurgents.

Similarly, operatives of the 195 Battalion, in collaboration with the Department of State Services (DSS), apprehended a notorious Boko Haram informant and ransom collector at the Customs IDP Camp in Jere.

The suspect was tracked through monitored calls and bank transactions.Troops also recovered an AK-47 rifle stolen by terrorists, rescued two kidnapped escapees, and intercepted three logistics suppliers conveying food items to ISWAP cells in Alagarno.

In Adamawa, troops of 144 Battalion seized seven vehicles and nine motorcycles transporting 368 bags of cement suspected to be heading for terrorist enclaves in Madagali.

Elsewhere, troops recovered N4.77 million, six mobile phones, and two bicycles abandoned by fleeing insurgents along the Maiduguri–Damboa Road.

In the North-West, under Operation Fansan Yamma, troops conducted clearance operations in Sokoto and Zamfara States, arresting 69 suspected drug dealers and five terrorist collaborators.

One civilian injured during a terrorist attack along the Faru–Bagabbuzi Road in Zamfara was also rescued.

In the North-Central region, troops of Operation Enduring Peace rescued a kidnapped victim in Barkin Ladi, Plateau State, and recovered several weapons, including two AK-47 rifles, a G3 rifle, a revolver pistol, and over 1,200 rounds of ammunition.

Similarly, Operation Whirl Stroke operatives apprehended two suspected kidnappers in Doma Local Government Area of Nasarawa State and destroyed a terrorist camp in Benue.In the South-South, troops of Operation Delta Safe intensified efforts against oil theft.

A patrol team intercepted a wooden boat loaded with 840 litres of illegally refined kerosene in Rivers State and arrested one suspect. Another patrol in Delta State seized a vehicle transporting 2,500 litres of illegal condensate.

Across all operational theatres, troops recovered at least 15 assorted weapons, 21 magazines, and large quantities of ammunition, cash, and logistics materials.

The source reaffirmed the Army’s commitment to sustaining the momentum against terrorists and criminal elements nationwide, adding that troops remain motivated and professional in their conduct.