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On the Controversy in Kano and the Planned Public Debate
Muhammad Shakir Balogun
Hausa-speaking Muslims are looking forward to a debate coming up in Kano later this month. This ‘debate’ appears to be the latest iteration of the historical encounter that has pitched those who have raised objections to the validity of Sunni Prophetic traditions and the narrative integrity of the Companions of the Prophet against those who have upheld same.
The former includes orientalists, Shi’ites, Mu’tazilites and reformist/modernist Sunni Muslims while the latter are Orthodox Sunni scholars from both Salafi/Athari/Izala and Ash’ari/Sufi persuasions.
The trustworthiness of the ultimate transmitters of hadiths and the validity of the recorded traditions of the Prophet constitute the bone of contention. In Sunni Islam, since al-Shafi’i, authentic hadiths have been regarded as revealed truth just like the Qur’an, and with similar legislative powers. They are unimpeachable.
“There is absolutely nothing new about what Shaikh AbdulJabaar Nasir Kabara, the outspoken scion of the famous Kabara scholarly and Sufi dynasty of Kano, has been saying. He has articulated them in his books to which rebuttals have been penned by local scholars.”
The same arguments have been more eloquently articulated by orientalists like David Samuel Margoliouth, Ignaz Goldziher, Joseph Schacht, and GHA Joynboll; the Egyptians like Muhammad Taufiq Sidqi (of the ‘Qur’an only’ school), Mahmud Abu Rayyah, Ahmed Subhy Mansour, and Muhammad Abu Zayd; the Indians like Chiragh Ali, Aslam Jairajpuri, Abdullah Chakralawi who were mostly of the ‘Qur’an only’ school, and numerous scholars from the Shi’ite camp.
Muhammad Tawfiq Sidqi was engaged by Taha al-Bishri and Salih al-Yafi’i in a series of exchanges on the pages of al-Manar which culminated with his recanting. Prominent among those who have passionately written to defend the Sunnah, as enshrined in recorded hadiths, in modern times are the Syrian Mustafa Siba’i (he specifically incorporated a rebuttal to Abu Rayyah in his book) and Muhammad Ali Sabuni, and the Indian Muhammad Mustafa Azmi. These books are there for those who want to independently follow the arguments.
But can arguments, rebuttals and counter-rebuttals extensively articulated in numerous books be satisfactorily covered in public debates? How many hours or days have been earmarked for the debate? What is the possible outcome of an exchange in which the interlocutors differ fundamentally in methodology and hate each other’s guts?
Can a debate already poisoned by hot polemics and ad hominem attacks really lead anywhere?
Shaikh AbdulJabbaar has impugned the characters of people considered by Sunnis to be beyond reproach like the Companions of the Prophet such as Umar (the second caliph), Anas (the personal attendant of the Prophet), Abu Hurairah (the most prolific transmitter of Prophetic traditions). He has also attacked hadith luminaries like az-Zuhri, al-Bukhari, and Muslim.
He has pummeled Mu’awiyah, the first Omayyad caliph, whose historical legacy is mixed even by Orthodox Sunni accounts, but who is nonetheless counted among the Companions and given a pass.
These are people held in high regard by Sunni Muslims. He has described them as deceivers, hypocrites, and liars. He has also castigated the illustrious exponents of the Salafi methodology such as ibn Taimiyyah, ibnul Qayyim, adh-Dhahabi, ibn Kathir. This is a frontal attack. Ibn Hajar, the great exegete of al-Bukhari’s collection has also not been spared.
AbdulJabbaar has thrown spears at the very heart of Orthodox Islam. He has been boastful and confrontational, and frequently accuses his contemporary adversaries of insincerity, mendacity and ignorance.
“I have personally observed that his translations from Arabic texts are sometimes tendentious, less than faithful to the original. He even interpolates words in translation in order to make his point. This is probably part of what has infuriated the other scholars and made them to impugn his motives.”
Meanwhile, the other scholars have also gratuitously labelled AbdulJabbaar with negative terms like zindiqi (unbelieving heretic), mulhidi (atheist), kafiri (unbeliever), jahili (ignorant), mahaukaci (lunatic), wawa (stupid, foolish), dan iska (worthless), la’ananne/tsinanne (accursed). He has been discursively kicked out of the fold of Islam.
He has also been accused of plagiarizing the work of Mahmud Abu Rayyah in writing his own book while deceptively letting on that he has been conducting independent research. I have Abu Rayyah’s book, but alas I don’t have AbdulJabbaar’s text to compare.
He has been charged with insulting the Prophet, which to me seems a stretch, a long stretch, a part of the polemics borne out of mutual suspicion of evil motives. And he has stated several times that his object is to defend the sanctity of the Prophet that has, in his understanding, been subverted by some narrations. There seems to be an impasse here. They have indirectly instigated Muslims to attack him – many preachers and scholars have said that they would not stop the people from taking action against him.
Pious sentiments got whipped up. Some people even say that Kano was on the verge of exploding. They finally got the State Government to ban him from further public preaching and close his centre.
Because of his actual attack on some revered Companions and the perceived attack on the inviolate personality of the Prophet himself, his condemnation has been near universal. Even the former Emir of Kano, Muhammadu Sanusi II has lent his voice to the condemnation. I recall that he also chastised the Shi’ites in the aftermath of the 2015 Zaria Massacre.
Notably, it has been mainly, but by no means solely, Shi’ite preachers and scholars who have been bold enough to speak in his support. Many sympathisers have self-censured and kept mum.
AbdulJabbaar and his supporters feel that he has been unjustly treated and has not been given a fair hearing. I also think that he shouldn’t have been gagged. I think this public debate being organized by the government is an attempt to address this perception of unfairness.
So far, this exchange between AbdulJabbaar and his interlocutors, as seen in countless videos on Facebook and YouTube, has been acrimonious, polemical, and full of invectives in which the substantial arguments are often difficult to extricate.
Will this public debate change anything? Will he even cooperate to have a real debate? Who will be the judge? How will the ‘winner’ be decided? Will it matter to the followers of the two sides?
“AbdulJabbaar’s frequently expressed desire for a debate comes across as half-hearted. If his ‘debate’ with Alkassim Hotoro is anything to go by, I doubt if anything will come out of this one.”
In that much publicized debate, he surprisingly kept hedging and putting up caveats. He shirked from defending a book written with his own hand. He was less than brave. However, after the ban, he has reiterated his readiness for his views to be challenged and even disproved.
So, let’s wait and see.
This piece was first published on Mr Balogun Facebook timeline
The cleric urges the federal government to prioritise security, protect farming communities and provide direct relief to vulnerable households.
Nasiru Yusuf Ibrahim
The Chief Imam of Nagazi-Uvete Jumu’ah Mosque and the late Alhaji Abdur-Rahman Okene’s Mosque in Okene, Kogi State, Malam Murtadha Muhammad Gusau has called on President Bola Ahmed Tinubu’s administration to address insecurity and economic hardship in Northern Nigeria, saying the twin challenges have deepened public frustration and weakened confidence in government.
KANO FOCUS reports that in his Friday sermon delivered, the cleric said the grievances in the region were rooted primarily in persistent insecurity and the rising cost of living rather than ethnic differences or political disagreements.
The sermon, titled “A Sincere Cry From Northern Nigeria,” examined the government’s responsibility to protect citizens, ensure their welfare and uphold justice from the perspective of Islamic teachings.
Imam Gusau said banditry, terrorism and kidnapping had prevented farmers from accessing their farmlands, disrupted transportation and exposed families to persistent fear.
“Without peace, there can be no worship, no business, no education, no farming,” he said, arguing that protecting lives and property must remain the government’s foremost responsibility.
He added that the economic reforms introduced by the Tinubu administration, particularly the removal of petrol subsidies and the floating of the naira, had contributed to rising prices of essential commodities, including maize, millet and rice.
According to the imam, the combined effects of insecurity and inflation have placed an enormous burden on households, particularly in a region heavily dependent on agriculture and road transportation.
‘Security must come first’
Imam Gusau argued that economic recovery would remain difficult to achieve without lasting improvements in security.
He said farmers could not produce enough food if they were afraid to cultivate their land, while investments in businesses and other economic activities would yield limited benefits in communities affected by violence.
The cleric urged the federal government to intensify security operations in agricultural areas, protect vulnerable communities and ensure that farmers could return safely to their fields.
He also called for targeted food and agricultural support to reach vulnerable households directly, warning against the diversion of assistance through bureaucratic processes.
Although he acknowledged the administration’s reported security initiatives, the imam said more decisive action was needed to protect rural communities, highways and farming settlements.
He maintained that the success of the government should be measured not only by economic indicators or international engagements but also by whether ordinary Nigerians could travel safely, sleep peacefully in their homes and work on their farms without fear.
Leadership as a trust
Imam Gusau said Islamic teachings regard leadership as a sacred responsibility, or amanah, for which those in authority would be held accountable before Allah.
Quoting a prophetic tradition reported in Sahih al-Bukhari, he reminded leaders that every person entrusted with responsibility would be questioned about those under their care.
He cited the example of Umar ibn al-Khattab, the second Caliph of Islam, whose concern for the welfare of citizens was reflected in accounts of his personal efforts to understand the difficulties facing ordinary people.
The imam said the example illustrated the importance of accountability, compassion and responsible use of public resources.
He also referred to the Islamic legal maxim that the exercise of authority over citizens must be guided by their welfare and best interests.
According to him, government policies should prioritise the protection of lives, education, healthcare, family welfare and economic security, particularly for the most vulnerable members of society.
He explained that these responsibilities were consistent with the higher objectives of Islamic law, known as Maqasid al-Shariah, which include the preservation of life, religion, intellect, lineage and wealth.
Calls for compassion and accountability
The cleric warned that persistent insecurity and hardship could further alienate citizens if the government failed to respond to their concerns with practical measures.
He urged leaders to demonstrate compassion through policies that directly address the needs of ordinary Nigerians rather than relying solely on assurances of future prosperity.
He also condemned the activities of bandits, terrorists and kidnappers, stressing that Islam places a high value on human life and prohibits the unjust killing of innocent people.
Imam Gusau called on communities to support victims of violence, assist displaced families and strengthen cooperation across religious and social divides.
He said collective solidarity was essential to preventing insecurity from destroying relationships and deepening divisions among Nigerians.
The imam also encouraged Muslims to remain steadfast in their faith, practise patience and seek Allah’s forgiveness while working to improve their circumstances.
He cautioned against allowing political frustration to weaken religious conviction, arguing that Muslims should combine prayers and repentance with personal integrity, compassion and responsible conduct.
However, he stressed that spiritual responses to hardship should not diminish the responsibility of leaders to protect citizens and provide for their welfare.
Urges Nigerians to uphold integrity
Imam Gusau further called on Nigerians to examine their own conduct, saying the fight against corruption and injustice should begin with individuals and communities.
He urged traders and business owners to avoid exploiting consumers through artificial price increases and dishonest practices, particularly during periods of economic difficulty.
He said citizens should maintain honesty, support one another and avoid despair despite the challenges facing the country.
The cleric concluded that Northern Nigeria needed peace, justice and economic relief, insisting that improved security and effective welfare measures would help restore public confidence and encourage cooperation between citizens and government.
**Mr Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah Mosque and the late Alhaji Abdur-Rahman Okene’s Mosque in Okene, Kogi State.
Nura Abdullahi
The Kano State Police Command has handed over two recovered vehicles to their rightful owners following intelligence-led operations.
KANO FOCUS reports that the recovered properties, comprising an orange Vibe motor vehicle and an ash-coloured Haojue motorcycle, were formally handed over to their owners at the Command Headquarters in Bompai, Kano, during the week.
The command disclosed this in a press release issued on Friday, by its Police Public Relations Officer, CSP Abdullahi Haruna Kiyawa.
According to the statement, the handover followed the completion of ownership verification, authentication of relevant documents and other necessary procedures.
The beneficiaries expressed gratitude to the police, commending the command for its professionalism, commitment to justice and prompt return of their properties.
They described the recovery and handover as evidence of responsive and people-friendly policing.
The Commissioner of Police, Ibrahim Adamu Bakori, congratulated the owners and said the exercise aligned with the policing vision of the Inspector-General of Police, Olatunji Rilwan Disu.
The vision, according to the statement, emphasises the protection of lives and property, the return of recovered stolen property to victims of crime, and the promotion of public trust through transparent and accountable service delivery.
CP Bakori assured residents that the command would continue working to improve security across Kano State and ensure that recovered stolen property was returned to its legitimate owners after due verification.
The police urged anyone seeking further information to contact the investigating police officer on 08140081608 or visit the office of the Police Public Relations Officer at the Bompai Police Headquarters, Kano.
Ibrahim Khalil
The Joint National Association of Persons with Disabilities (JONAPWD), Kano State Chapter, will hold its leadership election on Saturday, October 10, 2026, to elect new executives for the association.
KANO FOCUS reports that the election will take place at the Social Welfare Department, Gyadi-Gyadi Court Road, Kano.
Ahead of the exercise, the Chairman of the JONAPWD Kano State Chapter Electoral Committee, Malam Yusha’u Ibrahim Kofar Waika, has urged members, accredited delegates and representatives of the various disability clusters to arrive at the venue on time.
He said punctuality and adequate preparation were necessary to ensure a smooth and orderly electoral process.
Kofar Waika also called on all disability clusters to make the necessary arrangements and participate actively in the election.
The exercise is expected to usher in a new leadership for the association in Kano State.
The election is an important step towards strengthening democratic participation, unity and inclusive leadership among persons with disabilities in the state.
It is also expected to support effective representation and advocacy for the rights and welfare of persons with disabilities.
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