DHQ PRESS RELEASE TROOPS RESCUE WIFE OF FORMER DIRECTOR DEFENCE INFORMATION FROM BANDITS Troops of the Nigerian Army with the support of the Nigerian Air Force have successfully rescued Mrs Amina Abubakar, wife of the late Major General Rabe Abubakar and former Director Defence Information, who was abducted by bandits alongside her husband a few weeks ago. The rescue operation followed intensified search-and-rescue efforts conducted by troops of Operation FASAN YAMMA. During sustained offensive operations and pressure mounted on the criminal elements, troops made contact with the bandits at Tunga Village, leading to the successful recovery of Mrs Abubakar. In the course of the encounter, the bandits shot Mrs Abubakar before abandoning her and fleeing due to the overwhelming pressure from advancing troops. Mrs Abubakar was immediately evacuated and is currently receiving medical attention at a military hospital, where she is responding to treatment. The leadership of the Armed Forces of Nigeria remain committed to ensuring her full recovery and is providing all necessary support to her family during this difficult period. Troops will continue ongoing operations to track down and neutralise the perpetrators, while intensifying efforts to rid affected communities of terrorists not just in Katsina but in the entire nation. SAMAILA UBA Major General Director Defence Information 15 June 2026

Do women actually feel threatened when they meet a man who can cook or loves cooking more than them?

South Africa Admits Xenophobia Backlash Hurting Its Economy, Image As Artists Lose Continental Bookings | Sahara Reporters bit.ly/4e5jYWs

The more I try to be quiet about this, the more I realize people need to know what we are not talking about. A church revival was attacked. A pastor was killed. Families were torn apart in minutes. Among those taken were three siblings. Their mother, who had initially escaped by running away went back because her children were among those being taken. A church member rushed to help the pastor after the attack. He had an accident on the way too and by the time he regained consciousness, he was told his wife and 3 children had been abducted. The man lost his leg! Now, more than 40 days later, families are still waiting for answers.

"Record if you like, we will consult Lagos deities to chase Igbos out of Lagos. We will inherit all the Igbos in Lagos" - Remi Tinubu

Putting the Question of Sharīʿah in Yorùbá Land in Proper Perspective Much of the controversy surrounding Sharīʿah in Yorùbá land is driven more by fear, misinformation and politics than by a proper understanding of what is actually being requested by Muslims. The first point that must be clearly stated is that a full-fledged Sharīʿah legal system, in the sense of a comprehensive state-wide Islamic legal order governing criminal, civil and public affairs, is neither practical nor presently attainable in the multicultural and multi-religious context of Yorùbá land. The demographic realities, constitutional framework and religious diversity of the Southwest make such a project unrealistic. Indeed, the overwhelming majority of Muslims advocating for Sharīʿah are not calling for the establishment of an Islamic state, nor are they demanding the replacement of existing constitutional structures with a comprehensive Islamic legal system. What many Muslims have consistently requested is something far more limited, reasonable and constitutionally defensible: the opportunity to voluntarily access Islamic legal provisions in matters that directly concern their religious obligations and personal lives. These include areas such as: - Marriage and divorce. - Inheritance and estate administration. - Family disputes. - Endowments (waqf). - Contracts and certain aspects of personal transactions. - Religious mediation and arbitration. These are matters in which Muslims already believe they are religiously bound by Islamic teachings. The demand is therefore not for the imposition of Sharīʿah upon non-Muslims but for the accommodation of Muslims who voluntarily wish to regulate aspects of their personal affairs according to their faith. This is neither unusual nor unprecedented. Across the world, plural societies provide mechanisms through which religious communities can resolve personal and family matters according to their traditions, provided such arrangements operate within the framework of the law and with the consent of the parties involved. Viewed from this perspective, Sharīʿah Panels are not instruments of domination but mechanisms of religious accommodation. They are comparable to mediation and arbitration systems through which citizens voluntarily seek guidance and dispute resolution based on shared values and beliefs. The intense opposition to even these limited arrangements raises important questions. If Christians may organise their affairs according to Christian principles, and if practitioners of traditional religion may organise aspects of their communal and religious lives according to their convictions, on what basis should Muslims be denied the opportunity to seek guidance on inheritance, marriage, divorce and related matters from institutions grounded in Islamic law? To oppose a full Islamic legal state is one thing. To oppose Muslims having access to voluntary Sharīʿah-based mediation and personal law mechanisms is something entirely different. The latter begins to resemble a systematic denial of the legitimate religious rights of Muslims. Equally troubling is the recurring attempt to portray every discussion about Sharīʿah as a "Fulani agenda" or an externally inspired project. Such claims are historically inaccurate, intellectually weak and socially divisive. Islam did not arrive in Yorùbá land through Fulani people. Yorùbá Muslims are not recent converts. They are indigenous sons and daughters of the soil whose ancestors have practised Islam for centuries. The desire of a Yorùbá Muslim to distribute his estate according to Islamic inheritance law, contract his marriage according to Islamic principles or resolve family disputes according to Islamic teachings has nothing to do with Fulani nationalism, Fulani expansionism or any external ethnic agenda. It is simply the desire of a believer to practise his religion. 1/2

This was me after I escaped. 💔😭