Northern Nigeria

By Shamwil Ibrahim (Justice)

Dauda Kahutu Rarara, I have a question for you: after all your years in Kannywood, is Triple R really the best name you could come up with?

Creativity should mean more than having a popular name, a large following, or the ability to attract attention. It should also mean having the imagination to create something distinctive, something people can associate with your vision without immediately conjuring an established historical legacy.

The name Triple R Kannywood for Renewed Hope Initiative merits more than a passing glance. For anyone familiar with Nigeria’s history, the name immediately evokes the Three Rs introduced under General Yakubu Gowon’s government after the Nigerian Civil War: Reconciliation, Rehabilitation and Reconstruction.

Rarara, did no one on your team pause to consider the historical association before settling on this name? Was there no alternative that could give the initiative a more distinctive identity? Or has the standard for creativity in our entertainment industry fallen so low that a name only needs to sound appealing to be accepted?

That is what troubles me.

Kannywood is built on storytelling, music, imagination and expression. Its artists understand the power of words and the importance of creating work that captures people’s attention. Yet the name of this association has left the public asking why a concept so closely associated with an important chapter in Nigeria’s history has resurfaced in this form.

If you want people to take your initiative seriously, give them a reason to see it as something genuinely distinctive. Do not expect applause simply because your name is attached to it.

You have spent years building your reputation, Rarara. One would expect that experience to be reflected in the ideas associated with your name. Instead, the choice of Triple R raises an obvious question: why this name, when so many possibilities are available?

I am not claiming that the resemblance proves deliberate copying. I am questioning why a public figure with your experience would choose a name that immediately invites comparison with an established historical policy. That is a legitimate question, and it deserves a serious answer.

Unfortunately, public discussions in Nigeria sometimes confuse criticism with hatred. When a popular figure is questioned, some supporters rush to defend them without addressing the issue itself. That attitude does little to encourage accountability or improve the quality of ideas in our creative industry.

Popularity is not a substitute for originality. Influence is not proof of creativity. And fame should never put anyone beyond public scrutiny.

Kannywood needs people who can think beyond the familiar. It needs fresh identities, bold ideas, and individuals who understand that influence comes with responsibility. We should challenge our creative people to raise their standards rather than lower our expectations because they have become popular.

So, Rarara, what informed this choice? Was the historical connection considered? What makes Triple R the right identity for your association? And what distinguishes it from the concept Nigerians have known for decades?

These are fair questions. You may disagree with my criticism, but that does not make the questions themselves unreasonable.

My concern is not that you have established an association. My concern is that an opportunity to demonstrate originality has produced a name that invites an immediate comparison with history.

If we cannot question the choices of influential figures in our entertainment industry, then what exactly are we allowed to question?

Kannywood deserves creativity. The public deserves explanations. And those who occupy influential positions should be prepared to defend their decisions.

TRIPLE R. WHY THIS NAME? WHY NOT SOMETHING DISTINCTIVELY YOUR OWN?

Shamwil Ibrahim (Justice) can be reached via Ibrahimshamawilu@gmail.com.

By Abubakar Suleiman 

For a people or a region plagued by insecurity and extremism, it is understandable that peace-loving people would embrace or support anyone who presents themselves as a peace advocate or ambassador. These ambassadors could be atheists, Muslims, Christians, or agnostics. However, there is a fundamental difference between advocating peace and being hell-bent on striking at the very pedestal upon which Islam has stood for centuries. The latter will inevitably come with its own blowback.

The search for peace, rightly so, can be likened to a drowning man holding on to anything that looks like a stick, even if it is a snake. Many found what seemed like a stick in Masussuka. Hadith, the second source of Shari’ah, which comprises accounts of the sayings and actions of Prophet Muhammad (SAW), was dismissed, mocked, misinterpreted, and abused by Masussuka. His treatment of Hadith was not guided by any established scholarly procedures, and this is where Masussuka fell short of intellectual rigour. He became the authority who made or marred a Hadith according to his own whims and caprices.

For the record, he is not the first to subject Hadiths to scholarly scrutiny. Many others have done so, but they followed established procedures. This is what makes Masussuka appear more like a sophist than a scholar. With cheerleaders, both innocent and dishonest, hailing him in their search for peace and their fight against extremism, Masussuka basks even more in his whimsical delusions. Attempts to get him to participate in open intellectual debates have proved abortive.

When the heat in the kitchen became unbearable over his rejection of ALL Hadiths, Masussuka created novel criteria for accepting Hadiths: “It should not contradict the Qur’an, it should not impugn the reputation of the Prophet (SAW), and it should not call for terrorism.” I don’t know of any Islamic cleric or scholar in history who has proposed these criteria. This was entirely his own invention.

Even non-Muslims are well aware of the five pillars of Islam. Yet Masussuka reduced them to three. How the Hadith that explicitly outlines the five pillars of Islam failed to meet the criteria he set for himself is a conundrum he failed to address or reconcile before his unfortunate murder. Hadiths concerning voluntary fasting on Mondays and Thursdays, as well as many well-known Hajj rituals, also fell short of his criteria. He dismissed Islamic jurisprudence with a wave of his hand. He threw the historic martyrdom of Hussain (RA), the grandson of Prophet Muhammad (SAW), into the gutter. He denied history. That denial alone could strike at one of Shi’ism’s most important historical foundations.

Under the umbrella of peace advocacy, Masussuka enjoyed the protection and intellectual endorsement of people who would ordinarily be quick to criticise anyone resorting to unscholarly procedures in other fields of knowledge. He had sound Qur’anic memorisation, a sharp tongue, coherent and incoherent logic, and the ability to explain and translate Arabic words in a didactic manner. He also didn’t spare his interlocutors from name-calling: karuwar kundila, bunsuru da babban riga, jaba mai bakin sharri, etc. Even the foremost compilers of Hadith, Imam Bukhari and Imam Muslim, were not spared his invectives. Shehu Inyass and Ahmad Tijjani also got their fair share of name-calling. That’s the peace ambassador.

In fairness, he called for peaceful coexistence between Muslims and non-Muslims. He spoke out about out-of-school children and parental irresponsibility. On the other hand, he spoke against Hadiths with reckless abandon, devoid of intellectual honesty.

As I have said before, I understand that some intellectuals are genuinely concerned about taming extremism and tendentiousness, as well as ending the romance between religious leaders and politicians because of its ‘overbearing influence’ on governance. Hence, their newfound love for Masussuka.

But hatred or dislike of Hadith or of Sunni scholars should not make you hold a snake and mistake it for a stick. There’s nothing new in what he propagated. He has only regurgitated the past. Tomes were written long ago debunking the kind of logical fallacies he propagated. The democratisation of social media tends to make these arguments appear new, but they are not. To paraphrase Thomas Sowell, one of the most important reasons for studying history is that virtually every stupid idea in vogue today has been tried before and proved disastrous.

One credit you have to give Sunni scholars, however you feel about them, is that they have made themselves available for open debates and have written books to debunk ideologies they consider inimical to theirs. Therefore, intellectuals should endeavour to write books or engage them in open debates on the issues they have with Hadiths. Don’t be a coward like Masussuka, who threw insults and intellectual missiles from afar.

There is no gainsaying that no one deserves to die for holding a contrasting view or subscribing to a non-mainstream ideology, particularly when such a view or ideology poses no threat to social integration. The constituted authority should determine what constitutes a threat to overriding public interests or social stability and act accordingly.

It was with dismay that I received the news of Masussuka’s assassination. I remarked: “A hero has been created by cowards and bloody murderers.” I wish he had lived long enough to be defeated by the truth, or even suffocated by it. His death has also denied us the remarkable spectacle that would have accompanied the intellectual debates he shied away from.

I hope and pray that these murderers are apprehended and made to face the full weight of the law. I fear that, if precedent is anything to go by, his family and students would only be left to lick their wounds and grieve over his loss. But I pray that the Nigerian government proves me wrong this time around.

By Haladu Muhammad

I want to speak about an issue that has deeply concerned and disturbed me for quite a while—for over half a decade, if not a full decade. The topic I wish to discuss today is clear and well known to all of us: the state of our education sector.

Education is paramount and sacrosanct. It is everyone’s duty, concern, and business. The core issue I want to address is the performance of teachers in our public schools compared to those in private schools. When comparing public and private institutions, which system possesses better infrastructure and facilities to properly instruct, guide, and develop our children?

To set the context, we are all aware of the economic hardships the country is facing. Citizens across all sectors are struggling with their daily or monthly earnings. It is no secret that the remuneration for teachers and civil servants is often inadequate.

However, what I find difficult to accept—and must question—is the persistent reliance on salary grievances as an excuse for poor performance. While I am not dismissing their financial concerns, education remains a collective responsibility.

To clarify, I am not simply shifting blame onto our educators. Look at states like Borno, Zamfara, and Jigawa. During my National Youth Service Corps (NYSC) service year in Zamfara State, where I served at Government Girls Secondary School, Maru, I engaged in many intellectual discussions with my colleagues regarding this situation. 

Under the previous state administration, teachers went unpaid for two to three months, leading to stagnation in the education sector. However, under Governor Dr Dauda Lawal Dare, workers’ entitlements, pensions, and gratuities have been prioritised and paid promptly. Similar positive administrative steps regarding welfare can be observed in Borno and Jigawa States.

Despite public school teachers receiving higher salaries—often ₦60,000 to ₦77,000 or more, compared with private school teachers who may earn as little as ₦30,000 to ₦40,000—we consistently observe greater commitment and better pupil performance in private institutions. Private school educators, despite lower pay and inferior physical infrastructure, are often held to higher standards of accountability.

In many public schools, particularly during periods such as the rainy season, teacher absenteeism is rampant. It is not uncommon to visit a public school and find only two or three teachers present alongside the Vice Principal, while students roam the premises without instruction. Meanwhile, frivolous excuses for absence that are tolerated in the public sector would result in immediate financial deductions or termination in a private setting.

This disparity stems primarily from a lack of leadership, self-discipline, and institutional accountability. While public education has a superior structural and administrative framework on paper, it suffers from poor implementation and weak oversight.

Therefore, my call to action for state governors, Commissioners of Education, and key educational stakeholders is straightforward: establish and empower strict, independent monitoring committees within every Local Government Education Area (LGEA). These committees must actively oversee public school operations, enforce teacher attendance, and monitor academic performance across all wards and communities to restore standard quality to our public education system.

Haladu Muhammad is a concerned Nigerian citizen, and he writes from Maiduguri, Borno State.

By Sabiu Abdullahi

The wife of slain Islamic scholar Sheikh Yahaya Ibrahim Masussuka has recounted how gunmen shot her husband dead outside their residence in Dutsin-Ma, Katsina State, as President Bola Tinubu ordered security agencies to track down the perpetrators.

Hajiya Fatima Masussuka said the attack occurred on Monday evening shortly after her husband left their home to attend a teaching session with his Almajirai, or Islamic pupils.

Speaking to journalists at their residence on Tuesday, Fatima explained that she had accompanied her husband outside before returning indoors after he realised he had forgotten his bag.

“Before I knew what was happening, I heard four gunshots. When I came out, I discovered that he had been shot,” she said.

Describing the deceased as a caring husband, Fatima disclosed that she was his second wife and that they had a daughter together.

Masussuka was killed alongside his friend, Adamu Abubakar, in the attack, which the Katsina State Police Command said was carried out by two armed men riding on a motorcycle.

According to the police, the incident occurred at about 7:30 p.m. on Monday, October 26, in front of the cleric’s residence in Dutsin-Ma Local Government Area.

The victims were rushed to a nearby hospital but were pronounced dead by a medical doctor.

The police said tactical and operational teams had been deployed to the area, while an investigation was underway to identify and arrest the fleeing suspects.

Ansaru reportedly claims responsibility

Meanwhile, the Ansaru terrorist group has reportedly claimed responsibility for the killing in an audio message released on Tuesday.

According to reports, the group accused the cleric of being an infidel and claimed to have carried out the attack at about 8:30 p.m. However, it did not provide verifiable evidence to support its claim.

The Katsina State Police Command said it had not authenticated the reported claim.

The command’s spokesperson, DSP Abubakar Sadiq, said security operatives were investigating the incident and would make further information public when the investigation was concluded.

“We heard of the rumour making the rounds, but we are yet to authenticate the claim. We are on the field, and once we conclude the investigation, we will make it public,” Sadiq said.

Ansaru, which is linked to al-Qaeda, broke away from Boko Haram in 2012 and has operated in parts of north-western Nigeria.

Tinubu, Radda condemn killing

President Tinubu condemned the killings, describing them as heinous acts that violated the sanctity of human life and the values of peace.

In a statement issued on Tuesday by his Special Adviser on Information and Strategy, Bayo Onanuga, the President extended his condolences to the families of the deceased, their followers and the people of Katsina State.

Tinubu directed the Nigeria Police Force and other relevant security agencies to intensify efforts to track down and arrest those responsible for the attack.

Katsina State Governor, Malam Dikko Radda, also mourned the cleric, describing him as an advocate of peaceful coexistence and interfaith harmony.

In a statement issued through his Chief Press Secretary, Ibrahim Mohammed, the governor called for a thorough investigation and urged security agencies to ensure that the perpetrators were brought to justice.

He also appealed to residents to remain calm, cooperate with security agencies and provide credible information that could assist the investigation. He warned against actions capable of heightening tensions or undermining peace.

Cleric previously involved in preaching dispute

Masussuka, popularly known as the “Peace Ambassador,” had previously attracted the attention of the Katsina State Government over his preaching.

Authorities had received complaints alleging that some of his sermons departed from general principles of Islamic law. The cleric had also reportedly complained of insults and threats from members of Jama’atu Izalatil Bidia Wa’ikhamatus Sunna.

The dispute was referred to the Katsina Emirate Council, after which Governor Radda directed the cleric to appear before a committee of Islamic scholars to respond to the allegations.

The circumstances surrounding the dispute and whether it had any connection to the killing have not been established.

Kwankwaso expresses concern

Former Kano State Governor Rabiu Kwankwaso also condemned the killing, expressing concern over attacks on religious scholars and other innocent citizens.

Kwankwaso, who is the vice-presidential candidate of the Nigeria Democratic Congress, said the continued loss of lives to insecurity was unacceptable and called for decisive action to protect citizens and restore peace.

He extended his condolences to the cleric’s family, students, associates and the wider Muslim community.

Dutsin-Ma and several other local government areas in Katsina State have experienced repeated attacks blamed on armed bandits, including kidnappings and killings targeting residents, vigilantes and security personnel.

The police investigation into the killing of Masussuka and Abubakar is ongoing.

The Daily Reality

By Aliyu Idris

Damage is Abubakar Adam Ibrahim’s third novel and fifth book. It is a social novel written in twenty-two unequal chapters, set in post-colonial Nigeria during the heated military years spanning the last days of General Ibrahim Badamasi Babangida through the General Sani Abacha years, and back to the present day.

It accounts for the life of Rn. Nasrin Amin, a woman who carried a secret pain through decades of dictatorship and brutality. She was sexually assaulted by an army veteran, General Shehu Jarumai, while searching for her husband’s freedom, trying to secure the release of Aliyu Bello from Abacha’s men. She decides to speak out against Jarumai’s tyranny, which wants his secret buried. And when she does, she drags three generations with her.

For almost three decades, we have been told to move on. To forget military brutality, to forget the khaki years, to forget the frightening knocks on the door and abductions at midnight.

In addition, June 12, 1993 was the day Nasrin cast her first vote. She and her heartthrob, Aliyu Bello, thought that the election would change Nigeria. She was voting for herself. For her heart, for a new dawn, for love, for a future, for a country she believed would finally love her back.

Then one brutal night takes it all. That is the heart of Damage. Not the coup, not the annulment, not the years that followed, but what one night does to a woman and her entire clan, and how that wound keeps bleeding for 30 years.

Similarly, it bleeds into the life of her second husband, Bashar, and her children like Mustapha, the rational dreamer, who thinks logic can save a family that runs on secrets, until he meets a wound that logic cannot touch. Suraj, the second child, the awaiting soldier, who wants to become the very thing that broke his mother. Zubaida, the youngest daughter, who stands with her mother in the turbulence.

They are all haunted by one question: Who is this man (Jarumai) who caused their mother’s pain and is the frontrunner of the brutal occurrences that cost the life of their father, Aliyu Bello?

Moreover, the novel explores how our system, power structures, culture, and orientation aid and abet perpetrators. It asks a devastating question: What does justice look like when silence has already stolen so much?

When Nasrin finally waited decades to speak, the country had already moved on. But the memories kept haunting her, while the perpetrator had entirely forgotten her and the incident.

We are a new generation born after June 12, 1993, who think June 12 is just a public holiday. We don’t know or ask how people like Nasrin get justice after memory itself has been damaged.

No wonder Chika Unigwe calls it “a powerful and unforgettable story of love, loss, inherited trauma, and the relentless pursuit of justice.”

And Helon Habila is right to say you dig deep into characters’ motivations like few can. This is far beyond Season of Crimson Blossoms and When We Were Fireflies. This is his most political and most personal book yet.

As the author opined in his Line of Sight column, “The victims are bold and resolute, but the perpetrators don’t even know they are victims too, victims of the power they serve.”

Damage is not just about what was done to Nasrin on that night, or the arrest and detention of her late husband, Aliyu Bello. It is about the experiences of families with military brutalities, what it means to seek revenge, to love, to lose, to feel guilt and conviction. This is not a book about soldiers in power. It is a book about what soldiers left in us.

If Season of Crimson Blossoms was about forbidden love and When We Were Fireflies was about memory, Damage is where Abubakar fuses both concerns into something enormous.

For me, Damage is the novelist’s best work yet because it refuses to let us do what we do best as Nigerians: move on without processing. It is a story about the cost of memory, the inheritance of pain, and, as the blurb says, the fragile hope that love might endure even after everything else is broken.

To sum it up, it is an easy read with many literary tropes. It is a necessary one to read because it reminds us where we came from as a nation. It is for the generation that was brutalised and learned to be silent. For the generation that inherited the silence without knowing why. And for the generation born under democracy, the one now raising kids, the one that thinks it can romanticise military rule because they never lived it.

And in a move that will unsettle many readers, the perpetrators are also damaged. Not innocently damaged by the system they served, by their own avarice, by a military that victimised Nigeria and, in doing so, victimised itself. Just like General Jarumai and Bankole. This is what elevates it beyond a simple trauma narrative.

Aliyu Idris can be reached via aliyuidris063@gmail.com.

By Muhsin Ibrahim

The tragic trail of political and religious violence in Northern Nigeria has claimed yet another prominent life. It began in 2007 with the gruesome assassinations of Sheikh Ja’afar Mahmud Adam, who was shot dead in Kano while leading dawn prayers, and Sheikh Umar Hamza Dan-Maishiyya in Sokoto. 

Seven years later, in 2014, Sheikh Muhammad Auwal Albani Zaria was murdered in Kaduna State. 

Today, in 2026, the targeted killing of Sheikh Yahaya Masussuka by unknown gunmen in Katsina marks a deeply disturbing escalation. 

In every instance, an influential voice has been violently silenced, leaving a nation burdened with unanswered questions and followers in deep grief and confusion.

This recurring pattern represents a severe threat to public safety and social cohesion across Northern Nigeria. Jubilating over the violent end of an ideological rival is dangerous shortsightedness; no cleric, regardless of popularity or sectarian affiliation, is safe in an environment where lawlessness reigns. A society where religious scholars can be executed with impunity for their identity or teachings is one where human life has been stripped of basic security.

Adding to the gravity of the situation, a video recently surfaced on social media depicting youth in JIBWIS attire issuing threats against Christian communities in Enugu and Jos. While public commentary must remain cautious of conspiratorial thinking, the alignment of this incendiary material with the assassination of Sheikh Masussuka cannot be casually dismissed. The synchronisation suggests a deliberate effort by malicious actors to ignite a broader sectarian conflict across the region.

Security agencies must undertake an immediate, rigorous, and transparent investigation. Broad public confidence in the judicial process can be restored only if those responsible, regardless of status or political influence, are identified and brought to justice.

In the interim, the public must resist the temptation to engage in reckless speculation. Emotional outbursts and unsourced allegations on digital platforms risk repeating past errors. 

Following the 2007 murder of Sheikh Ja’afar, baseless accusations targeted national leaders, state officials, and traditional institutions, ultimately forcing news outlets to issue public retractions for spreading fabricated reports. Unverified claims ruin reputations and risk sparking retributive violence at a time when national calm is required.

We must exercise utmost restraint. Sharing unverified media, amplifying inflammatory rhetoric, or taking the law into one’s hands will only compound the crisis. Sustained development and progress are impossible without security. National stability must remain the primary objective.

May peace prevail in Nigeria, and may the Almighty forgive our deceased loved ones, amin.

By Uzair Adam

Suspected gunmen have killed prominent Islamic cleric Sheikh Yahaya Masussuka at his residence in Dutsin-Ma, Katsina State.

According to Katsina Post, the attack occurred at about 9pm at the entrance to the cleric’s residence, where the assailants reportedly opened fire on him and a friend.

The two victims were subsequently rushed to Dutsin-Ma Hospital for emergency medical attention but were later confirmed dead.

The Daily Reality gathered that details surrounding the attack remained unclear as of the time of filing this report, with no information available about the identities of the assailants or their motive.

The killing has plunged residents of the area into mourning, particularly the cleric’s followers and people who knew him.

Directors: Ahmad A. Bifa & Auwal D. Yakasai 

‎Producer: Yakubu M. Yakub

‎Language: Hausa

‎Company: Tumbin Giwa TV

‎Premiere: 8/6/2026

‎Cast: Adam Garba, Isah Adam (Feroz Khan), Fatima Ibrahim, Maryam Booth, Maryam Yahaya, Ummusalama Inuwa, Radiya Jibril, Shatou Abdul, etc. Zarge is a Hausa word for ‘noose’, which refers to a loop of rope with a slipknot that tightens when pulled. Figuratively, the word denotes confusion or a difficult situation. The series Zarge lives up to its title, being a harrowing drama of compounding crises. 

The story revolves around Fatima (Fatima Ibrahim), a young village girl whose fate takes her away from her own family, only for her to become the saviour of another.

The series opens with Hajiya (Ummusalama Inuwa) plotting to abduct her pregnant in-law, Nafisa (Radiya Jibril), and have her unborn child killed. Meanwhile, Fatima and her friends return to their village after finishing boarding school, but their bus breaks down. As they wait for the driver to fix the vehicle, Fatima slips away and takes a forest shortcut, hoping to reach home sooner. 

Deep in the forest, Fatima finds Nafisa held captive by Hajiya’s henchmen. Nafisa attempts to escape, but her abductors chase her down. As she flees, she runs into Fatima, who has been hiding and watching. The ensuing struggle triggers Nafisa’s labour. Fatima helps her deliver the baby, and Nafisa, with her final breath, entrusts the newborn to her.

After an arduous journey, Fatima finally takes the infant home, only to face her parents’ disappointment. Assuming that Fatima has had the baby out of wedlock, they refuse to accept the situation. She therefore leaves home for the city, where she finds work as a housemaid. Ironically, she ends up in the very home of Nafisa’s in-laws, the people who wanted the baby dead. The drama continues…

Zarge is a gripping series that holds the audience in suspense, anticipating danger in almost every scene. Each episode ends with a perfect noose that you fear might tighten, especially as Fatima works in Hajiya’s house. What if she comes across Nafisa’s picture and reveals that the baby is her son? What if Hajiya discovers the truth and kills him?

However, Fatima appears to be a godsend to Nafisa’s family. Not only is she raising the surviving newborn, but she is also unknowingly saving his father, Umar (Adam Garba), without knowing who he is or his connection to the child. For instance, when Hajiya and her children plot to poison Umar, Fatima saves him by secretly replacing his poisoned food with another meal. 

The screenplay is tightly structured, with well-written character motivations that drive the plot. This makes the conflicts feel connected and engaging. The screenwriters and directors deserve commendation for bringing these elements together cohesively.

The series is also technically solid. The cinematography beautifully captures the natural forest landscapes, authentic village settings, and atmospheric night scenes. The sound design is carefully balanced, with Nazifi Asnanic’s evocative soundtrack heightening the emotional intensity.

The actors all deliver wonderful performances. Ummusalama Inuwa is effective as Hajiya, and the debutante Fatima Ibrahim is perfectly cast as the young village girl. She portrays her character’s innocence and inquisitiveness so convincingly that it is hard to imagine anyone else in the role. However, while Maryam Booth and Maryam Yahaya don’t get much scope, Adam Garba, Isah Adam (Feroz Khan), and Shatou Abdul deserve special mention.

In conclusion, Zarge is definitely one of the best series of the year. Its intriguing drama makes for an enjoyable watch. I highly recommend it.

Rating: 4/5

Reviewed by Habibu Maaruf Abdu.

By Muhammad Sulaiman

A social media outcry has erupted in Kebbi State following claims that the Executive Chairman of the state’s Pilgrims Welfare Agency donated 100 cars to support the All Progressives Congress (APC)’s 2027 election campaign.

Bashir Jelani, a Kebbi indigene and scholar based in the United States, raised the issue in a Facebook post, questioning the reported donation amid concerns over poverty, malnutrition and access to clean drinking water in the state.

Jelani drew attention to reports highlighting Kebbi’s development challenges, citing the United Nations Development Programme (UNDP), the Nigeria Demographic and Health Survey (NDHS), StatiSense, Médecins Sans Frontières (MSF) and UNICEF.

He questioned the reported donation in a state he described as facing severe socioeconomic challenges, asking where the money used to acquire the vehicles came from.

Other Kebbi residents have reportedly expressed similar concerns, with the controversy prompting questions about the source of funding for the vehicles and the priorities of public officials under the administration of Governor Nasir Idris, popularly known as Ƙauran Gwandu.

However, the circumstances surrounding the alleged donation, including the source of funding and the intended recipients of the vehicles, remain unclear. The claims and the statistics cited in the Facebook post could not be independently verified for this report.

The agency chairman and the Kebbi State Government have not been quoted as responding to the allegations.

Ali Tijjani Hassan

I am in Damaturu to witness the third edition of the Yobe State Spelling Bee Competition, and to be honest, I might not be doing justice to what I witnessed if I wait for decades before telling my unborn children about how Governor Mai Mala Buni, CON, is gradually refining the educational sector in Yobe State during his tenure.

His Excellency, the Deputy Governor of Yobe State, Alhaji Idi Barde Gubana, Wazirin Fune, declared the programme open and encouraged the young participants to do their best and make their communities proud. As he said, and I quote: “Forty-five years back, we were at your level, but today we are at the mantle of leadership and about to exit. You are indeed the leaders of tomorrow, and you are on the right track.” 

The Deputy Governor also appreciated the Secretary to the Yobe State Government, Dr Mohammed Goje, FRSPH, for initiating, sustaining, and continuously improving this remarkable programme. He described it as an epitome of Dr Goje’s foresighted, selfless and transformative leadership in redefining the future of young people across the state.

It gladdened my heart to see some of the finest young brains among us serving as judges and facilitators. Among them was my friend, Shamsiyya Ibrahim Barde, a recent UN guest and UNOCT champion, who served as the lead judge, while Zara Alim Bakari, as the Master of Ceremony.

Then came the preliminary stage, where every participant had the opportunity to step onto the podium and show what they had upstairs. It was one of those experiences you genuinely wish you could record and replay. I saw young and talented teenagers trying to figure out what they could do with their abilities. For me, that is one of the greatest values of the Spelling Bee. Beyond competition, it gives young people a platform to discover, sharpen and showcase their abilities while preparing themselves for a world that will demand excellence from them. 

And, of course, the real drama started when a young man who, by all indications, is my Fulani brother, was asked to spell “Maritime.” My brother tried spelling it three times. The judges disagreed about his alphabet pronunciation, largely because of mother-tongue interference. For those of us in the audience, it became difficult to tell whether the sound he produced in the second syllable was “M” or “N.” As the debate intensified and the young man probably realised that his English-language command was not going to rescue him, he switched to Hausa and asked: Wai ko ba ‘Maritime’ ake nufi ba?”

The entire hall erupted in laughter. That young man single-handedly revived the energy in the room. But beyond the laughter, I admired something about him: confidence. He wasn’t afraid to try the word, even when he wasn’t entirely sure of himself. And sometimes, that confidence to stand before people, try, and keep going despite a barrier is itself a form of education.

Of course, I saw many other vibrant young people who came fully prepared to take the trophy home. Their confidence, composure and command of words were genuinely impressive.

Then came another moment that caught my attention. A young participant with visual impairment appeared on stage and was asked to spell “Senator.” He requested the assistance he needed to participate effectively, explaining that he had been taught to read and interpret words through a system different from what most of us were familiar with. That moment made me appreciate something beyond the competition itself: the preparation that went into making the programme inclusive. It reminded me that education is not truly transformative until it makes room for everyone.

I was equally impressed by the commitment of the organisers and stakeholders. The Secretary to the State Government, Dr Mohammed Goje, alongside members of his team and associates, including Dr Sa’id Ali Kori of Thinklab, Dr Suleiman Dauda of SOLID, Dr Bulama Maina Yaro of the Yobe State Pilot Livestock Development Programme, Dr Babagana Muhammad of Nigeria Food Corporation, and Prof. Sheriff Almuhajir of YMFB, maintained a constant presence throughout the programme despite their various professional and personal commitments. To me, that speaks to the strong commitment to the initiative.

The Yobe State Spelling Bee Competition is becoming more than an academic competition. It is creating a platform where young people can discover their confidence, test their abilities, compete with their peers and begin to imagine themselves in spaces of excellence.

And perhaps the greatest lesson from the competition is one I have always believed: School was never a scam. Give a child the right environment, expose them to opportunities, challenge them intellectually, and you may be watching the early stages of someone who will one day change your community.

The Yobe Spelling Bee is, without doubt, setting a pace for a future trajectory built around education, confidence, talent and the pursuit of excellence among the younger generation of Yobe State. Let’s come back tomorrow to witness what the next session’s “knock-out stage” will offer us. But I believe that many emotional moments would unfold.

Ali Tijjani Hassan writes from Damaturu.