Muslims

By Hadiza Abdulkadir

The Ulama Forum in Nigeria has condemned what it describes as false and inflammatory allegations by some international media outlets, including Fox News, Radio Genoa and American talk show host Bill Maher, claiming that 500,000 Christians were killed in Nigeria last year.

In a statement signed by Convener Aminu Inuwa Muhammad and Secretary Engr. Basheer Adamu Aliyu, the Forum described the claims as “entirely unfounded, reckless, and designed to misinform the international community.” 

It added that Nigeria’s security challenges—terrorism, banditry, and farmer-herder clashes—affect both Muslims and Christians, not any single religious group.

The Forum noted that Muslim communities, particularly in the Northwest, have “suffered disproportionately,” with thousands killed in repeated attacks ignored by international coverage. It warned that spreading false genocide narratives could inflame tensions and undermine peace efforts.

Quoting the Qur’an, the Forum reaffirmed Islam’s prohibition of killing innocents and called for unity among Nigerians “to resist attempts by foreign actors to manipulate false narratives.” 

It also urged the government to intensify security measures and advised international media to report responsibly and respect Nigeria’s diversity.

By Bashir Jelani, PhD

It has been trending over the past two days that Boko Haram killed more than 500,000 Christians and burned 18,0000 churches in Nigeria since 2009. Local and international news media are spreading false information that Muslims are carrying out ethnic cleansing against Christians. 

Till now, no news media from Arewa has debunked this news. No Arewa intellectual, writer, or public figure responded to this. It is a big shame on us. Thanks to Femi Fani-Kayode for sincerely putting the record straight.

This phoney propaganda did not start today. Some insincere Nigerian Christians have been working hard to blackmail Muslims on the international stage. I don’t know what they want to get by fabricating that fake news. The dead silence from Arewa is what makes this misleading information gain momentum. 

I have debated this issue with Christian friends for many years. I have maintained that the majority of the victims of Boko Haram and bandits are the Muslims themselves. The Boko Haram terrorists do not spare Muslims. They don’t care about your religion. 

Boko Haram wouldn’t be operating in Northern Nigeria if its target were to cleanse Christians. I sympathise with some Christians who were affected, but the truth is that the Muslims are Boko Haram’s target. That is why they do their evil atrocities in the Muslim dominated regions, mainly killing Muslims.

Arewa needs to wake up. Debunking this dangerous propaganda is very important.

By Hadiza Abdulkadir

A new book examining the cultural and religious forces shaping the Hausa-language film industry, Kannywood, will be released on 5 December 2025 by Springer Nature.

Titled Kannywood: Film, Faith and Identity in Northern Nigeria, the work critically explores how filmmakers navigate religious expectations, cultural norms and language ideologies while appealing to a diverse audience.

The author, Dr Muhammad Muhsin Ibrahim, teaches Hausa Studies at the University of Cologne and is an expert in Hausa media and cultural production.

The study employs audience reception theory and a close analysis of selected films to reveal tensions within the industry, including the dominance of the Kano dialect, the marginalisation of others, such as Sokoto’s, and the commercialisation of “broken” Hausa.

The book also highlights the pressures of global influences and conservative religious forces, presenting Kannywood as a contested space of identity and representation in northern Nigeria.

By Umar Sani Adamu

The Almajiri system, once a noble pursuit of Islamic knowledge, has degenerated into a humanitarian disaster spread across Northern Nigeria. From the streets of Kano to the slums of Sokoto, thousands of children wander barefoot, hungry, and hopeless victims of a tradition that has outlived its purpose.

The idea behind Almajiranci was simple: young boys, mostly from rural or poor families, would be sent to Islamic scholars for religious education. But over time, what began as a pathway to learning became a pipeline to poverty, abuse, and neglect. Today, these children beg for survival, live in unhygienic conditions, and face constant exposure to criminality and exploitation.

Every year, thousands more are pushed into this cycle. With no formal curriculum, no sanitation, no feeding structure, and no monitoring, the system violates every principle of child welfare and human dignity. Many of these almajiris live in overcrowded, unventilated rooms, sometimes as many as 18 children in a single space, with no access to health care, no protection, and no future.

While governments talk reform, very little action meets the urgency. Integration programs are underfunded, religious institutions are left unchecked, and families often forced by poverty continue to submit their children to this outdated system. Meanwhile, the streets of Northern Nigeria grow more unsafe as vulnerable children are manipulated by extremist groups and criminal syndicates.

Let’s be clear: the Almajiri system, in its current form, is not education. It is abandonment. It is state-sanctioned child endangerment masquerading as religion. Any society that claims moral or spiritual uprightness cannot continue to tolerate this level of systemic neglect.

What Northern Nigeria needs is not a patchwork of reforms, but a complete overhaul. Islamic education should be formalised, monitored, and integrated into the broader national curriculum. Children should learn in safe environments where Qur’anic knowledge is integrated with literacy, numeracy, hygiene, and vocational training. Religious scholars must be trained, certified, and held accountable.

Above all, we must shift the responsibility from children back to adults. Governments, communities, parents, and religious leaders must admit the system has failed and work together to end it. The Almajiri child deserves more than survival. He deserves dignity, opportunity, and a future.

This is not just a social concern. It is a national emergency.

Umar Sani Adamu can be reached via umarhashidu1994@gmail.com

By Aisha Musa Auyo

When you can be kind and helpful, do it immediately. Don’t procrastinate or wait for the “right time.” You may not live to see that time, or the person you want to help may not. The point of power is always now.

I’m inspired to share this because two recent incidents made me reflect deeply. One was the death of a close relative, the other, the passing of an acquaintance I only met once but stayed connected with through social media.

In the first incident, an aunt of mine came from another town for her monthly hospital appointment. She usually arrived a day before to avoid being late. That evening, after visiting some relatives, she spotted a shawarma shop and sighed: “Zan so na ci shawarma ko da sau ɗaya ne a rayuwata” (“I would love to taste shawarma at least once in my life”).

My cousin, who was driving, ignored her words and sped past. I pleaded with him to go back, but he insisted the shop was closed and wouldn’t open until 7 p.m., which is true. My aunt looked disappointed.

Later at home, I begged him again to get me shawarma bread so I could prepare it for her. He brushed it off, saying he was tired, and reminded me she’d be leaving early the next morning. “You can always make it for her next month,” he said. But my heart wouldn’t allow me to postpone it.

Eventually, he bought the bread, and I stayed up late preparing the fillings, finishing by midnight. I set my alarm for 4 a.m., woke up, rolled, and grilled the shawarma. By 5 a.m., it was ready. When I handed it to her, she was overjoyed. She couldn’t believe I went to such lengths to fulfil her simple wish. She prayed for me with a smile, and we said our goodbyes.

Later that day, she called to say she had arrived home safely and that my shawarma exceeded her expectations. She even saved some to take home. Though I joked, it must have been cold by then. She prayed again for me before hanging up the phone.

A few days later, she passed away.

I was in shock. Just last week, she was with us, longing for shawarma. I wept, but deep down, I thanked Allah that I didn’t delay. That shawarma became her first and last.

The lesson is clear: never delay an act of kindness. Tomorrow is not promised for you or for them.

Aisha Musa Auyo is a doctoral researcher in Educational Psychology. A wife, a mother, a homemaker, a caterer, a parenting and relationship coach. She can be reached via aishamuauyo@live.co.uk.

By Umar Aboki

The traditional Hausa cap, also known as “Hula,” is recognised for its intricate embroidery and is often worn with traditional Hausa attire. It has a long history in Hausa land, originating as a common and traditional male garment and later evolving into a symbol of cultural, religious, social, and even political status.

Many people associate any man they see wearing a Hula with being a Muslim or Hausa or both. Yusuf Ahmad, a traditional Hausa cap seller, believes that wearing a Hausa cap is a sign that indicates someone is a Hausa man and a Muslim, and that wearing a Hausa cap is what completes a man’s decency. 

Yusuf added that the older generation of Hausa men like to wear tall Hausa caps, while the new generation prefersshorter ones. And when people come to buy caps, they mostly ask for the cheaper and lighter ones; it is the rich men who usually ask for the Zanna-Bukar and other heavier ones.

There are various types of traditional Hausa caps, including “Zanna-Bukar”, “Damanga”, “Zita”, “Maropiyya”, “Zulum” and “mu-haɗu-a-banki”. They are distinguished by factors such as the materials used to make them, their place of origin, the wearers, and their purposes, among other considerations. However, the most popular and widely worn is the “Zanna-Bukar”. Overall, the hula has evolved from being merely a piece of headwear to a symbol of cultural identity and belonging within the Hausa community and beyond. 

Malam Khamilu, a resident of Yahaya Gusau Road, Kano, claims that he wears Hausa caps frequently, especially the Zanna-Bukar. He says it is very special to him and he got his own tailor-made, specially for himself. He also considers his cap a part of his identity as a Hausa-Fulani man and a Muslim.

The Hula is not limited to being worn only within Hausa communities. It is worn by men in many populations in North Africa, East Africa, West Africa, South Asia, and the Middle East.

Zulyadaini Abdullahi Adamu, a Hausa cap knitter and seller, says he wears his Zanna-Bukar or Damanga daily, and he knits the Zanna-Bukar, Damanga and PTF, then sells them at prices ranging from eight thousand to thirty thousand Naira, and that people come to buy them from Jigawa, Maiduguri and other states and places.

Men throughout the African diaspora also wear it. Within the United States and other foreign countries, it has become primarily identified with persons of West African heritage, who wear it to show pride in their culture, history, and religion. Dauda Ibrahim Dachia, a Northern Nigerian staying in Tirana, Albania, claims to wear his traditional Hausa cap overseas, but not all the time. He usually wears it on Fridays, during Eid celebrations, or during cultural events.

It was written in an article by the Centre de l’ldentité et de la culture Africanes titled ‘The Khada Habar: A traditional hat in a Hausa environment’ that “wearing a hat is a mark of respect for oneself, above all, according to Mr. Adéyèmi “when you don’t wear a hat, traditional dress is not complete”, he insists, “it reflects a disconnect between man and his own culture”.

Muhammadu Sa’idu, another resident of Kano, claims to wear the Zanna-Bukar frequently, usually to events. He says that anytime he wears it, people respect him a lot. He also has a ‘Damanga’ but prefers wearing the Zanna-Bukar. In his case, he doesn’t usually associate Hula with the Hausa tradition or Islam.

 Sa’id Salisu Muhammad, a Hausa cap washer at Gaɗon ƙaya, says he wears traditional Hausa caps a lot, especially the Zanna-Bukar. He says that a typical Hausa man always wears the Hula to work, events and other places, so they have to always bring them in for washing. He also notes that people bring in Zanna-Bukar the most, followed by the lighter ones such as the “Maropiyya” and “Zita”.

The Hula also serves as a means for people to fit into Hausa communities, as they are seen as a symbol of identity, and provide a sense of belonging. Musa Abdulrazaq, a young man from Kaduna who studies in Kano, says anytime he is in Kano, a place where the Hausa culture is evident and vibrant, wearing the traditional Hausa cap is very important to him. Although he doesn’t wear it much back at home, he understands that it is a vital part of the culture in Kano, so he regularly wears his Hula to fit in with the people of Kano and feel at home.

However, not everyone from outside the Hausa community feels the need to identify with the Hausa people. Umar Ahmad, a Fulani man who visits Kano but has been staying here for about two years, says he doesn’t wear the traditional Hausa caps. Instead, he maintains his Fulani cap. And when asked, he said he does indeed associate the Hula with Islam and Hausa tradition.

Umar Aboki wrote via umaraboki97@gmail.com.

By Abdullahi Kabiru Muhammed

Life as a student is rarely easy, and for three close friends at Bayero University, Kano, the journey has been both tough and inspiring.

Their journey, which began in Level 100 and is now in Level 400, serves as a powerful testament to faith, friendship, sacrifice, and perseverance.

From the very start, the three friends knew the odds were stacked against them. Two of them were students of Mass Communications, while the third was studying Law, a five-year program. They began their academic journey with no sponsor, relying solely on faith in God and a strong will to succeed. 

Despite the uncertainties, their bond grew stronger. There was no conflict, no hatred, only unity. They shared everything and supported one another with love and understanding.

Their first year was marked by some struggles, but they managed to survive. The hardships were there, but not as overwhelming as what was to come. 

In their second year, things became even tougher. The school fees were increased from ₦37,000 to ₦100,000, causing panic and fear. They started Level 200 without paying their fees, holding on to hope as Bayero University, Kano,continued to extend the registration deadlines. They rarely ate more than once a day, dinner only. Many nights, they went to bed on empty stomachs, and in the morning, they would head to class without breakfast. But through it all, they never gave up. They could only afford ₦40,000 for a single bed space, yet all three of them managed to squeeze into the room.

Just when it seemed impossible, help came. Governor Abba Kabir Yusuf’s administration intervened and covered the school fees for Kano State indigenes. It was a moment of relief and joy. May Allah (S.W.T) guide and protect him, and may He grant him his heart’s desires, amin.

Level 300 came with fewer school fee issues, as NELFUND covered their tuition. However, the cost of living increased, and they struggled to afford food. Two of the friends took on labour jobs, and the third, a tailor, tried to support himself with his handwork.

Among the labourers, one could travel out every weekend for work, while the other could only leave during holidays. The tailor worked under someone and had a few customers. Income was unstable. 

Even though they received a monthly ₦20,000 upkeep allowance from NELFUND, it was often delayed. They sometimes had to borrow money and were usually refused, as people doubted their ability to repay.

Their families supported them too, but the assistance barely covers 10% of their needs. They didn’t desire luxury, just enough to eat and survive.

Now in Level 400, nothing much has changed materially. The hunger, the hustle, the struggles—they remain. But the friends remain grateful, and more than ever, they are hopeful.

They continue to share, encourage, and support one another, believing that tough times don’t last forever. Their academic performance is commendable, and they are determined not to let poverty or hardship define their future.

Their story is a reminder that Allah is always in control. Through all the pain, hunger, and financial stress, they have continued to pray, to trust, and to push forward. Without divine intervention, they believe they would have dropped out, despite their passion to learn.

So, they say “Life is full of ups and downs, but we believe good things will surely come our way. Just be prayerful. Allah knows, and He will surely answer your prayers. All you have to do is believe in Him”

Abdullahi Kabiru Muhammed wrote via khaybhee006@gmail.com.

By Hadiza Abdulkadir

Egyptian police have arrested dozens of teenage TikTok creators on charges ranging from indecency to money laundering, in what critics say is a crackdown on free expression.

Authorities have confiscated the influencers’ devices, frozen their assets, and imposed travel bans. Among those detained is 19-year-old Mariam Ayman, known online as “Suzy El Ordonia,” who has more than nine million followers. She is accused of posting indecent content and laundering millions of pounds.

Rights groups warn that vague morality provisions in Egypt’s cybercrime law are being used to silence young voices online, while traditional media remains tightly controlled by the state.

So far, none of the detained creators have been released, and the government has not indicated any change in its approach.

Authorities ordered TikTok to delete content it described as inappropriate or face a ban.

According to reports, TikTok had removed more than 2.9 million videos, some of them even before being reported or flagged by users.

By Musa Kalim Gambo

In a rapidly evolving and increasingly secular world grappling with unprecedented challenges posed by science and technology, a groundbreaking symposium was convened at Kaduna State University (KASU) on August 28, 2025, to advocate for the integration of Islamic values into the academic content of tertiary institutions. Organised by the International Institute of Islamic Thought (IIIT), Central Nigeria Office, Abuja, in collaboration with KASU’s Department of Islamic Studies, the one-day event brought together leading scholars to explore the philosophical and theological foundations, pedagogical strategies, and practical pathways for embedding ethical and spiritual principles within conventional academic disciplines. The symposium was followed by the signing of a Memorandum of Understanding between Kaduna State University and the International Institute of Islamic Thought, Central Nigeria Office, on research, publication, and other areas aimed at integrating Islamic knowledge.

The symposium underscored the urgent need for education to transcend mere knowledge transmission and embrace the holistic development of character, ethics, and purpose. Speaking at the event, Dr. Sa’idu Ahmad Dukawa, the national coordinator of IIIT Kano Office, thanked KASU for the opportunity to “interface” and highlighted the IIIT project’s aim to revive the early Muslims’ approach to acquiring knowledge, integrating acquired knowledge with revealed knowledge, and reclaiming a holistic knowledge heritage. On his part, Dr. Aliyu Tanko, Coordinator of the IIIT Central Nigeria Office in Abuja, highlighted the ongoing contributions of the IIIT towards reform in Islamic studies within the framework of contemporary global realities across the Muslim world.

The Philosophical Bedrock: Tawhid as the Unifying Principle

A central theme woven throughout the presentations was the concept of Tawhid, the Islamic principle of the oneness of God, as the fundamental basis for integrating revealed (theological) and rational (philosophical) knowledge. IIIT’s Secretary General, Professor Omar Hasan Kasule, whose virtual presentation from Riyadh in the Kingdom of Saudi Arabia focused on the philosophical and theological foundations, explained that Islam itself is an integration of theology and philosophy. “All knowledge originates from one Creator,” Professor Kasule asserted, emphasising that revealed knowledge (Qur’an and Sunnah) and rational knowledge (human observation and experimentation) are inherently related and integratable.

Historically, Islamic intellectual discourse witnessed significant controversies between proponents of revealed and rational knowledge. Early Muslim thinkers, such as Al-Farabi and Ibn Sina, were heavily influenced by Greek philosophy, particularly Aristotelian thought. Al-Farabi was even known as “al mu’allim al thaani” (the second teacher) after Aristotle. However, this intellectual engagement also led to significant debates. Al-Ghazali, a towering figure in Islamic thought, famously authored “The Incoherence of the Philosophers” (Tahafut al-Falasifa), rejecting certain aspects of Plato and Aristotle’s philosophy and challenging the views of Muslim philosophers. Ibn Rushd later countered his critique in “Tahatuf al Tahatuf” (Incoherence of the Incoherent), arguing that reason and revelation cannot contradict each other because both seek truth.

Later, Ibn Taymiyah rejected Aristotelian philosophy and, in his seminal work “Removing Conflict between Reason and Revelation” (Darʾ taʿāruḍ al-ʿaql wa al-naql), proved that clear rational thought (sariih al ma’aquul) aligns with correctly transmitted revelation (sahih al manquul). This resolution to the perceived contradiction, rooted in the Tawhidi paradigm, underpins the modern movement for the integration of knowledge (IOK).

Professor Kasule further highlighted empirical observations supporting the unity of knowledge, citing discoveries such as:

• The synthesis of urea from inorganic materials breaks the barrier between organic and inorganic worlds.
• The atom is the common building block for all physical bodies.
• DNA serves as a common basis for the biological sciences, demonstrating a higher order.
• The interchangeability of mass and energy.
• Brain chemistry explaining mental phenomena.
• Universal phenomena of anticlockwise revolution, from celestial bodies to electrons and the tawaf around the Kaaba.

These scientific and natural phenomena serve as powerful evidence that the universe is integrated, implying that the disciplines studying it must also find integration.

Value-based Teaching and Research: A Holistic Approach

Professor Ahmad Bello Dogarawa, a seasoned scholar from Ahmadu Bello University, elaborated in his presentation on contextual approaches and pedagogical strategies, highlighting the value-based (VB) teaching and research methodology. From an Islamic perspective, this approach integrates ethical, spiritual, and moral values derived from Islamic teachings into the education and creation of knowledge. It seeks a “middle path,” preserving Islamic values without impeding scholarly progress.

Professor Dogarawa emphasised that VB teaching aims to nurture graduates with a strong foundation of faith, deep knowledge, competence, skills, and value-based creativity and innovation. The approach is founded on six essential elements:

• Tawhidic worldview
• Ethical considerations
• Islamic epistemology
• Contextualisation
• Integrative approach
• Maqasid al-Shari’ah (objectives of Islamic law)

He outlined practical pedagogical strategies, including infusing the Qur’anic worldview into content delivery (e.g., biology for the concept of life as a trust from Allah, economics for the prohibition of interest, and accounting for Islamic contributions to double-entry accounting). He also introduced case studies with ethical reflections.

Critiquing the scientific approach often prevalent in modern research, Professor Dogarawa pointed out its weaknesses, such as:

• Disconnection from ethics and values
• Knowledge dichotomisation
• Secularist worldview
• Neglect of context and over-reliance on statistical significance
• Vague claim of objectivity

He presented the Islamic approach as an alternative, combining spiritual, philosophical, and empirical perspectives to foster a more holistic understanding, encouraging purposeful investigation, contemplation, reflection, and verification of truth.

Challenges and Opportunities in Conventional Academia

Professor Khalid Aliyu Abubakar, the Secretary-General of Jama’atu Nasril Islam (JNI), addressed the challenges, opportunities, and strategic pathways for promoting the Islamic worldview in conventional academic environments. He acknowledged the “epistemological tensions” present in modern academia, which are often rooted in secular, materialist, and positivist frameworks that may dismiss metaphysical or revelation-based perspectives as “non-scientific”.

“Universities in the West and increasingly in Muslim majority contexts tend to separate faith from scholarship,” Professor Abubakar lamented, highlighting the resulting erosion of character and learning. He also pointed to internal fragmentation among Muslim scholars themselves, who may “lack consensus on how to integrate Islamic principles with modern disciplines”. Dr. Dukawa also used the analogy of Imam Al-Ghazali, likening acquired knowledge to “eyes” and revealed knowledge to “light” – both are essential, and neglecting either leads to blindness or inability to see. He further elaborated on Ibn Taymiyah’s work, which deconstructed Aristotelian philosophy regarding the relationships between “essence and existence” and “body and soul,” demonstrating how an Islamic perspective provides a more comprehensive understanding of reality and the afterlife.

Despite these challenges, Professor Abubakar identified significant opportunities:

• Enhancing ethical discourse: Islamic values can enrich debates on bioethics and other fields.
• Offering holistic paradigms: Integrating material and spiritual aspects of human existence (body, mind, and soul) can broaden understanding in psychology, education, and health sciences.
• Interfaith and cross-cultural dialogue.
• Revival of intellectual tradition: Promoting classical Islamic thought (e.g., Ibn Khaldun in sociology, Al-Ghazali in philosophy) and demonstrating its relevance to modern challenges.

Practical strategies include curriculum development that incorporates Islamic perspectives into the social sciences, economics, and psychology, as well as framing research questions informed by the Qur’an, Sunnah, and Islamic intellectual history.

A Call to Action and KASU’s Commitment

Professor Kasule also highlighted several societal problems arising from the lack of integrated values in the modern technological era, including:

• Lack of purposiveness (غائية): Technology advancements occur without a clear vision or purpose, leading to mere “play” or “pastime” (عبث).
• Blind following (تقليد): People blindly adopt new gadgets and trends without questioning their necessity, echoing historical instances of following forefathers without intellect.
• Over-reliance on concrete thinking over conceptual thinking: Modern life, with its abundance of imagery, discourages abstract thought, thereby impacting reflection on divine signs.
• Loss of balance (توازن) and equilibrium (اعتدال): An immersion in virtual reality and a culture of extremes can lead to a loss of natural balance in various aspects of life, contrasting with Islam’s emphasis on moderation.

To counter these issues and advance the integration of knowledge, Professor Kasule strongly advocated for professors and lecturers to write their own textbooks, integrating Islamic values rather than merely consuming knowledge from others. He outlined a detailed process for textbook writing, from general epistemology seminars to specific discipline working groups, curriculum outlines, and structured chapter development, including Islamic input, case studies, and texts from Islamic sources. IIIT offers grants to support authors in this endeavour.

The main achievement of the IOK movement, Professor Kasule noted, has been the establishment of integrated schools and universities globally, alongside integrated curricula and teaching materials, particularly in finance and food technology. However, the remaining challenge is to move beyond merely “adding Islamic values to existing knowledge or subtracting non-Islamic ones” towards creating new integrated or Islamised knowledge, making Muslims “creators and innovators and not consumers of knowledge by others”.

Concluding the symposium, Professor Abdullahi Musa Ashafa, the Vice-Chancellor of Kaduna State University, lauded the organisers and expressed KASU’s deep commitment to the integration agenda. Emphasising that “Islam is knowledge, knowledge is Islam,” he stated that KASU would analyse the presentations, implement the ideas, and organise a follow-up workshop on value-based teaching and research. Significantly, the Vice-Chancellor announced that KASU’s governing council had recently approved a brand-new Centre for Quranic Science, which will serve as a hub for discussions on knowledge, Islamic perspectives, and the relationship with Quranic insights. He also indicated a strong desire to formalise the partnership with IIIT through a Memorandum of Understanding (MOU).

The symposium at KASU marks a crucial step in re-establishing the holistic and value-driven pursuit of knowledge that characterised early Islamic scholarship, paving the way for a future where academic excellence is inextricably linked with ethical grounding and spiritual purpose.

Musa Kalim Gambo writes from Kaduna, Nigeria

By Ibraheem A. Waziri

About three decades ago, at the beginning of my youthful years, around Bakinruwa, Sabongari, Kaduna, I first encountered the idea of “Qur’an-only” Islam. Shaykh Uthman Dangungu, who had passed through the Izala movement, began to promote it in our neighbourhood mosque near Kasuwan Gwari. He was not the first—Muhammadu Marwa Maitatsine had pushed something similar in Kano State in the 1980s, though in a harsher, less workable form. Since then, my philosophical self has wrestled with such currents—Wahhabism, Shi‘ism, Sufism, Boko Haramism, and more. Each encounter has been a struggle for clarity and stability, for faith, and for cultural continuity in our fragile postcolonial Nigerian modernity.

Now, with Shaykh Yahya Ibrahim Masussuka—my generational peer—reviving the Qur’an-only argument, it seems fitting to reflect again. This time, however, I do not begin from theology alone. I lean on the wear and tear of intellectual toil, and on the reflective gifts of experience—what philosophy, logic, and science have taught me about human beings and the trustworthiness of transmission.

Philosophy has long asked: Can knowledge survive without tradition? Plato, in The Republic, warned that truth severed from the teacher–student chain becomes mere opinion. Aristotle, more grounded, argued that reason itself grows from custom, habit, and inherited practice. If Plato guarded against instability, Aristotle reminded us that even rationality needs a body —a living community —to give it shape.

Modern science adds its own perspective. Research in psychology shows that while humans are prone to bias or fatigue, under structures of accountability and community, they are remarkably capable of fairness and truth-telling. Integrity, in fact, often comes naturally. In other words, people can be trusted, though they must be guided.

The Qur’an itself affirms this. It does not portray humanity as unfit to bear the truth. Instead, it honours our moral agency while calling for systems of verification. “And thus We have made you a just community that you may be witnesses over mankind, and the Messenger a witness over you” (2:143). To be a witness requires the ability to observe, remember, and transmit faithfully. Surah Al-Tawbah (9:122) goes further, encouraging some believers to remain behind, study religion deeply, and teach others. That is nothing less than a Qur’anic endorsement of scholarship—the very task Hadith scholars later undertook.

The Qur’an also acknowledges our dual moral compass— “By the soul and He who proportioned it, and inspired it with its wickedness and righteousness” (91:7–10). Hence, the command in Surah Al-Hujurat (49:6) to verify reports before acting. That balance between trust and scrutiny is the same principle that shaped the science of Hadith.

Even in worldly matters, the Qur’an demonstrates confidence in structured testimony. The long verse of debts in Surah Al-Baqarah (2:282) lays out detailed rules for recording contracts with witnesses. If humans can be entrusted with preserving financial records, surely they can also be tasked with documenting the Prophet’s words—so long as there is a system of accuracy and verification.

This brings us to the heart of the matter. The Qur’an-only stance insists that Hadith is unnecessary. Yet the Qur’an itself says otherwise: “We revealed to you the Reminder so that you may explain to people what was sent down to them” (16:44). The Prophet’s explanatory role is not contained in the Qur’an’s text—it lives in his sayings, actions, and approvals. Surah Al-Ahzab (33:21) refers to him as “an excellent example” for believers. But how would later generations know his example without the Hadith?

Other verses go further: “Whoever obeys the Messenger has obeyed Allah” (4:80); “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (59:7). These are not time-bound commands. They apply to all Muslims across generations. And they assume access to the Prophet’s guidance—something only Hadith provides.

Seen this way, Hadith is not an intrusion upon the Qur’an but its necessary partner. The Prophet was sent not only to recite but to teach and model. His companions and the generations after them, through discipline and painstaking verification, preserved that model. The Hadith tradition is not perfect—no human endeavour is—but it was forged as a check from within Islamic culture, not imposed from outside. It is part of the Qur’an’s own vision of a community of witnesses.

At its core, then, the debate is not only about scripture but also about how we see human beings. If we assume people are too weak or biased to preserve truth, the Hadith collapses. But if we recognise—as both the Qur’an and science do—that humans, when guided and structured, can be reliable witnesses, Hadith stands on solid ground. The Qur’an-only position misses this deeper point. It mistrusts human agency in a way the Qur’an itself never does.

In Nigeria, where cultural streams converge and clash—Sahelian traditions meeting global influences—the Qur’an-only approach risks severing us from the rich heritage that has sustained Muslim communities through colonialism, civil strife, and modern pressures. My own journey—from that mosque in Kaduna to today—has taught me that certainty lies not in subtraction but in integration: the Qur’an as foundation, illuminated by the Prophet’s Hadith, upheld by our God-given moral agency.

As this debate resurfaces in our time, we would do well to remember: the Qur’an trusts us, commands us, and makes our testimony central to its unfolding. To follow the Qur’an, then, is to follow the Prophet. And to follow the Prophet is impossible without Hadith.

Ultimately, as Surah Al-Baqarah reminds us, we are called to be witnesses. Let us honour that calling by trusting the mechanisms Allah has provided—including Hadith, which brings the Prophet’s example to life for every generation