Muslims

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 Muhammad Muhammad Salisu, Esq.

One of the fundamental differences between Islam and Christianity is the extent to which their revealed texts regulate human life beyond matters of personal faith and morality.

Islam is described as a Deen, a complete way of life. This is not merely a theological slogan. The Qur’an and the Sunnah contain guidance on matters ranging from worship and personal conduct to marriage, divorce, inheritance, contracts, finance, crime, governance, international relations, war and peace.

Christianity, particularly as centred on the New Testament, does not contain a comparable comprehensive legal system for civil, commercial and criminal affairs. This distinction should, however, be stated carefully. It does not mean that Christianity has no law, nor does it mean that Christians have no sophisticated legal or ethical tradition. The Old Testament contains substantial legislation, while Christianity later developed canon law and natural law traditions. The real distinction lies in Christianity’s theological relationship with that earlier law.

1. Sharia and Fiqh

It is important to distinguish between Sharia and Fiqh.

Sharia refers to the divinely revealed path, while Fiqh is the human scholarly effort to understand and apply that revelation to particular circumstances. This explains why different schools of Islamic jurisprudence can arrive at different rulings while relying upon the same revealed sources.

The principal sources of Islamic jurisprudence include the Qur’an, Sunnah, Ijma and Qiyas, supplemented in different schools by principles such as maslahah, istihsan, istishab and urf.

The significance of this is that Islam does not place worship in one compartment and worldly affairs in another. Classical Fiqh deals with both ‘ibadat, such as prayer, fasting, Zakat and Hajj, and mu’amalat, such as contracts, marriage, commerce, crime, governance and war.

2. Marriage, Divorce and Family Law

The Qur’an does not merely tell Muslims to marry and behave morally within marriage. It provides actual rules.

It addresses the mahr, divorce, the waiting period, reconciliation, maintenance, breastfeeding and other family matters. Fiqh subsequently develops detailed rules concerning custody, guardianship and maintenance.

This is a significant distinction. The Qur’an contains legislation which is then developed by jurists into an extensive body of family law.

3. Islamic Inheritance Law

Perhaps nowhere is the legislative character of the Qur’an more obvious than in inheritance.

Qur’an 4:11, 4:12 and 4:176 prescribe specific shares for heirs, including children, parents and spouses. Muslim jurists subsequently developed ‘ilm al-fara’id, the specialised science of inheritance, including detailed mathematical rules for complicated estates.

In other words, inheritance in Islam is not left entirely to personal preference or general moral instruction. There is a revealed framework determining who inherits and in what proportion.

4. Commerce, Contracts and Finance

Islamic revelation also regulates economic activity.

Qur’an 2:282, the longest verse in the Qur’an, deals with the documentation of debts and witnesses. Qur’an 5:1 commands believers to fulfil contracts. The Qur’an also prohibits riba and establishes broader principles governing legitimate commercial transactions.

Islamic jurisprudence consequently developed an extensive law of transactions covering sales, partnerships, uncertainty, debt and other commercial matters. Modern Islamic finance has extended these principles to contemporary instruments through juristic reasoning and ijtihad.

5. Criminal Law

Islamic jurisprudence also contains a developed criminal-law structure.

Hudud concern certain offences for which specified punishments are prescribed. Qisas and diya deal with homicide and bodily injury, while ta’zir covers offences for which punishment is left to judicial or governmental discretion.

The classical law also developed demanding evidential standards, particularly in relation to certain hudud offences.

Whether one agrees with every aspect of classical Islamic criminal jurisprudence is a separate question. The point here is simply that a criminal-law framework exists within the Islamic legal tradition.

6. Governance and Public Affairs

Islamic revelation also addresses governance.

The Qur’an speaks of authority, consultation and justice, while the political experience of the Prophet Muhammad ﷺ in Madinah provided an actual historical model of governance.

The Constitution of Madinah, the Prophet’s agreements with different communities and later works of Muslim jurists such as al-Mawardi demonstrate the development of an Islamic political and legal tradition.

7. War, Peace and International Relations

Islamic sources also contain rules concerning armed conflict, treaties and relations with other communities.

The Qur’an prohibits transgression in warfare, encourages peace where the opposing side inclines toward peace, and provides protection for a person seeking safety. The Sunnah and early Muslim practice further developed principles concerning non-combatants, treaties and prisoners.

The classical work of al-Shaybani on siyar is particularly significant in the development of Islamic rules concerning international relations.

What About Christianity?

A fair comparison must begin by acknowledging that the Old Testament contains a substantial body of law.

The Torah contains rules dealing with criminal law, inheritance, divorce, debt, land, kingship, warfare and other matters. In that respect, the Old Testament is considerably closer to the Qur’an in legislative scope than the New Testament is.

The crucial issue, therefore, is not that “the Bible contains no law.” That would be historically inaccurate.

The real issue is Christianity’s relationship with the Mosaic law.

The New Testament presents a different orientation. When Jesus was asked to intervene in an inheritance dispute, he declined to act as an arbiter. When questioned about taxation, he distinguished between obligations to Caesar and obligations to God. He also declared that his kingdom was not of this world.

Paul’s writings further demonstrate the shift in the Christian understanding of Mosaic law. Acts 15 records the early Christian decision that Gentile converts were not required to observe the full Mosaic legal code.

Consequently, while the New Testament contains important moral and ecclesiastical instructions, it does not provide a comprehensive revealed code dealing with inheritance, commercial contracts, criminal procedure, taxation, international treaties and governance in the manner Islamic jurisprudence does.

But Christianity Developed Canon Law

This point must not be ignored.

As Christianity became established within the Roman Empire, the Church developed an extensive legal tradition dealing with marriage, clerical discipline, church property, heresy and other ecclesiastical matters.

Canon law became highly sophisticated, and thinkers such as Augustine and Thomas Aquinas developed major Christian traditions concerning natural law, morality and just war.

But the method is different.

Islamic jurisprudence principally develops its legal framework from the Qur’an and Sunnah through recognised juristic methodologies. Christian natural-law thought, by contrast, relies substantially upon reason and philosophical reflection on general principles, while canon law involves ecclesiastical legislation and historical legal development.

The Real Distinction

Therefore, the strongest argument is not that Christianity has no law.

That would be an oversimplification.

The stronger and more accurate argument is this:

Islam developed as both a religion and a community with a legal and political order, and its revealed sources consequently addressed both man’s relationship with God and his relationships with other human beings.

The Qur’an and Sunnah provide principles and rules concerning worship, family, inheritance, commerce, crime, governance, war and peace. Islamic jurists then developed those principles into an extensive jurisprudential tradition.

Christianity developed under substantially different historical circumstances. Jesus did not establish an independent political state, and the early Christians lived for centuries as a minority within the Roman Empire. The New Testament therefore did not develop into a comprehensive civil and criminal code.

This does not make Christianity morally inferior, nor does it make every aspect of Islamic jurisprudence automatically correct merely because it is Islamic.

It simply means that the two traditions have fundamentally different relationships between revelation, law and society.

Islam presents revelation as guidance for both the mosque and the marketplace, both the family and the courtroom, and both personal morality and public affairs.

That is what Muslims mean when they describe Islam as a complete way of life.

And that claim is not merely theological rhetoric. It is reflected in the structure and content of the Islamic sources themselves.

Muhammad Muhammad Salisu, Esq., wrote via muhammad.writes01@gmail.com.

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 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.

By Muhammad Ibrahim 

The National Chairman of Jama’atu Izalatil Bid’ah Wa Iqamatis Sunnah (JIBWIS), Sheikh Abdullahi Bala Lau, has called on security agencies to investigate a viral video showing a man in the organisation’s First Aid Group uniform allegedly calling for weapons to attack Enugu on Sunday.

In a statement dated Monday, October 26, 2026, Bala Lau condemned the remarks and urged the Department of State Services (DSS), the Nigeria Police Force and other security agencies to identify those involved and bring anyone found culpable to justice.

He distanced JIBWIS from the statements, stressing that the organisation did not endorse violence or threats against any community. He also warned that wearing its uniform did not necessarily mean the individual was acting with its authorisation.

The cleric said the incident could be an attempt to misrepresent the organisation and damage its reputation, urging authorities to investigate the man’s identity, affiliation and motives.

Bala Lau cited JIBWIS’s recent international conference in Abuja, which brought together Muslim and Christian leaders to promote interfaith dialogue, religious tolerance and peaceful coexistence.

He maintained that the organisation, established about 48 years ago, remained committed to Islamic teachings, education, humanitarian services and peaceful coexistence among people of different religious and ethnic backgrounds.

By Hassana Abdullahi

A dispute over restrictions on Islamic headscarves in Azerbaijan has sparked criticism from Turkish officials and Islamist groups, raising tensions between the two countries known for their close political and military ties.

Turkish President Recep Tayyip Erdoğan’s chief adviser, Oktay Saral, condemned the restrictions as “unacceptable” and urged Azerbaijan to reverse the decision, insisting that wearing a headscarf was a requirement of Islamic faith.

Several lawmakers from Turkey’s ruling Justice and Development Party (AK Party) also criticised the measures, while protests were held outside Azerbaijan’s diplomatic missions in Ankara and Istanbul.

The controversy has drawn a sharp response from Azerbaijan’s ruling New Azerbaijan Party, which accused Turkish officials of spreading defamatory claims and warned against interference in the country’s internal affairs.

Azerbaijani President Ilham Aliyev had earlier cautioned outsiders against interfering in the country’s way of life.

The disagreement is particularly sensitive because Turkey and Azerbaijan describe their relationship as “one nation, two states”. Turkey provided strong support to Azerbaijan during its 2020 war with Armenia over the disputed Nagorno-Karabakh region.

However, the headscarf controversy has also exposed differences over Azerbaijan’s close relationship with Israel. Baku buys Israeli weapons and supplies oil to Israel, while Ankara’s relations with Tel Aviv have deteriorated sharply over the war in Gaza.

The tensions became more visible on Thursday when delegations from Turkey, Iran and other countries reportedly walked out of a regional security summit in Baku during an address by Israeli President Isaac Herzog.

Azerbaijan has sought to maintain relations with both Israel and other regional powers, but the growing dispute highlights the diplomatic challenges facing its efforts to balance competing political and religious interests.

By Hadiza Abdulkadir

The Catholic Archbishop of Jos, Most Rev. Dr. Matthew Ishaya Audu, has called for love, peace and peaceful coexistence between Muslims and Christians during a visit to the Jos Central Mosque.

The visit, which formed part of his week-long pastoral engagement, was aimed at strengthening interfaith relations and promoting good neighbourliness amid security challenges in Plateau State.

The Archbishop was received by the Chief Imam of Jos, Sheikh Ghazali Ismaila Adam, who highlighted the longstanding cordial relationship between the Muslim community and the Catholic Church, particularly during former Archbishop Ignatius Ayau Kaigama’s tenure.

The Chief Imam also cited teachings from the Holy Qur’an to emphasise mutual respect, compassion and peaceful coexistence among people of different faiths.

Alhaji Sani Mu’azu, Makama of Jos North and chairman of the Jos Muslim Ummah Committee on Security, Peace and Stability (JOMUPSEC), stressed the need for sustained interfaith dialogue and community-based efforts to address insecurity in the state.

He said Muslims and Christians must work together to rebuild trust, strengthen relationships and tackle their shared security challenges.

Mu’azu described the Archbishop’s visit as a reminder that religious differences should not overshadow the shared humanity and collective responsibility of both communities to promote lasting peace and stability in Plateau State.

By Muhammad Sulaiman

The Supreme Council for Shariah in Nigeria (SCSN) has announced the death of its Secretary-General, Malam Nafiu Baba Ahmad, mni, who passed away in the early hours of Tuesday, 6th October 2026 (23 Rabi al-Thani 1448 AH). He was 70.

Born on 11 June 1956 in Zaria, Kaduna State, Malam Nafiu Baba Ahmad was a distinguished Islamic activist, legal practitioner, public intellectual, and administrator. He received a strong foundation in Qur’anic and Islamic education before studying law at Ahmadu Bello University, Zaria.

As Secretary-General of the SCSN, he occupied a pivotal position in the Council’s administration and strategic direction, coordinating its programmes and representing its institutional interests in engagements with government, civil society, and the media. The Council described his death as a great loss to the Nigerian Muslim community and the nation at large.

His professional career spanned Nigeria’s financial and corporate sectors. He served at the Nigerian Deposit Insurance Corporation (NDIC) as Director/Board Member and Corporate Secretary, and earlier at First Interstate Merchant Bank Ltd. as Secretary and Assistant General Manager.

In the Islamic banking sector, he played a leading role in establishing Nigeria’s first Islamic banking system and served as an Independent Non-Executive Director of Jaiz Bank Plc.

A Member of the National Institute (mni) of the National Institute for Policy and Strategic Studies (NIPSS), Kuru, he was recognised for his contributions to national policy discourse and strategic thinking.

The Council extended its deepest condolences to his immediate family, Shurah members, relatives, colleagues, and all who knew him, praying that Allah forgives his shortcomings, accepts his good deeds, grants him Al-Jannatul Firdaus, and gives his family and the entire Ummah the strength to bear the loss.

By Dr Umar Jibrilu Gwandu

It is common knowledge that the world is experiencing numerous challenges. The Global Peace Index Report of 2025 says that the world has become less peaceful for the 13th time in the last 17 years: more conflicts, more militarisation, and fewer resources for peacebuilding. 

Similarly, the 2025 report by the Institute for Economic and Peace says global peace is at its lowest level and that there are now over 122 million people who have been forcibly displaced due to conflicts globally.

In Nigeria, insecurity and economic hardship dominate public discourse. Figures from the Nigerian National Bureau of Statistics (NBS) revealed that 614,937 Nigerians were killed and 2,235,954 others were kidnapped nationwide within a single year in 2024.

Analysts confirmed that the number of people killed in Nigeria in 2024 was higher than the death toll in Israel’s war on Gaza, where over 40,000 had died. The figure is far more than the killings from the long-running Russian war on Ukraine, where 57,500 had been massacred as of December 2024

According to the World Food Programme’s August 2026 Country Briefing, an estimated 36.2 million people in Nigeria are acutely food insecure, with 2.1 million facing emergency levels of food insecurity. The 2022 NBS reports claimed that 133 million people living in Nigeria are multidimensionally poor. 

This situation calls for a national prayer to seek divine intervention to complement the efforts of Governments at the state and Federal levels, which have been launching noble initiatives, projects, and programmes to end lingering insecurity and improve the living conditions of Nigerians.

The Glorious Qur’an made it abundantly clear that many afflictions and tribulations are caused by the wrongdoings committed by men, as a test that, peradventure, men may turn to God, who promised them succour afterwards. “Chaos appears in the land and the sea because of the evil deeds which people’s hands have earned, in order to make them taste the flavour of some of their misdeeds – in order that they may come back” (Qur’an 30:41).

Muslims believe that prayer has the spiritual power to overcome compounding and complex situations. “Your Lord has said, ‘Pray to Me, for I shall answer your prayers'” (Qur’an 40:60). For instance, with a “single prayer”, Prophet Moses (A.S.) got comfort, food, accommodation, a job and thereafter a family (Qur’an 28:24 – 27). 

Allah has always assured the believers that “when My servants ask you about Me, then surely I am near: I answer the prayer of the suppliant when he prays to Me. So, let them respond to My call, and believe and trust in Me, so that they may be guided.” (Qur’an 2:186). 

To strengthen believers in the efficacy of prayer, the glorious Qur’an is replete with stories of Prophets like Zakariya, Ayyub, Yunus (A.S.), among others, who prayed for certain issues and had their prayers answered (Q21:83-90).

As a demonstration of patriotism embodied in spirituality and faithfulness, the Nigerian Supreme Council of Islamic Affairs (NSCIA), under the leadership of the President General and the Sultan of Sokoto, His Eminence Alhaji Muhammad Sa’ad Abubakar, organised a national prayer for peace, unity and prosperity of our dear country, Nigeria.

The prayer session, preceded by the recitation of the entire Glorious Qur’an, was attended by Chief Imams of the Central Mosques from 36 states of the Federation, representatives of Islamic Organisations in Nigeria, and Muslim leaders from various spheres of life.

The event saw patriotic believers eschewing differences, stripping off their ranks and status, converging on one of the sacred places in the land in awe of God with reverence, praying to God, the Creator of all creation, to grant “our one request: help us to build a nation where no man is oppressed, and so with peace and plenty”

One of the Qur’an’s most powerful lessons is that faith is not passive. Islam does not teach believers to sit and wait without effort. Rather, it teaches Muslims to pray sincerely and act decisively. The central message is that as one raises hands in prayer, one is equally expected to roll up their sleeves and act.

Consider the example of Maryam (Mary) in Qur’an 19:25. In her moment of pain and distress, Allah tells her to shake the trunk of a palm tree. A weak woman, exhausted, shaking a strong tree—this action alone could not bring down dates. Yet Allah wanted to teach believers: make the effort, even when it seems small, and He will bring the result.

Likewise, when Musa (Moses) stood before the sea with danger behind him, Allah commanded him in Qur’an 26:63 to strike the sea with his staff. The sea did not part until Musa acted. Again, the lesson is clear: divine help comes alongside human effort.

Allah reminds us in Qur’an 13:11: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” 

This is a call to responsibility. If we seek relief from hardship, we must turn to Allah with du‘a, while also striving to improve our condition.

The story of Nuh (Noah) reinforces the principle of pairing prayer with concrete and decisive action. In Qur’an 11:37, Prophet Nuh (A.S.) was commanded to build an ark long before any visible sign of the flood.

Despite ridicule from his people, he continued his work. His survival, and that of the believers with him, came not merely from prayer, but from obedient and sustained effort.

The Qur’an reassures believers in Qur’an 94:5-6 that “with hardship comes ease.” However, that ease is often reached through a combination of spiritual devotion, patience, and purposeful action.

Equally compelling was the account of Ayyub (Job), a symbol of patience in suffering. After enduring prolonged illness, he turned to Allah in supplication. Yet his healing was linked to action: in Qur’an 38:42, he was told to strike the ground with his foot, whereupon a spring emerged. The narrative highlights that even divine healing may come through human participation.

Beyond individual stories, the Qur’an lays down general principles. In Qur’an 13:11, it states: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” This verse underscores personal and collective responsibility—change requires initiative.

Other prophetic examples expand this theme. Yusuf (Joseph) advised on long-term economic planning during a coming famine (Qur’an 12:47), while Dhul-Qarnayn organised the construction of a protective barrier with collective effort (Qur’an 18:95). Even military discipline is emphasised in the story of Talut (Saul), where restraint and obedience determine success (Qur’an 2:249). The command is to combine reliance with preparedness. Qur’an 8:60 teaches that even with trust in Allah, believers must prepare and act.

Yes, Muslims throughout the country responded positively to the call of His Eminence, the Sultan of Sokoto and offered the National prayer for our country. What is expected is that they would equally rally behind him to implement a carefully crafted action plan, guided by his sagacity and leadership acumen, in line with divine guidance and in conformity with extant laws of the land, for a peaceful and prosperous future that posterity would be proud of.

“Keep working: Allah will behold your works and so will His Messenger and the believers;” (Q9:105).

Dr Gwandu is the National Public Relations Officer of the Nigerian Supreme Council for Islamic Affairs.