Opinion
(Friday Sermon) Zamfara killings and the question of self-defense in Islam
by Imam Murtadha Gusau
In the Name of Allah, the Most Gracious, the Ever Merciful
All praise is due to Allah, the Lord of all creation. May the salutations of Allah, His peace and blessings be upon our Prophet, his family, his companions and his true and sincere followers until the Last Day – then to proceed:
Dear brothers and sisters! As reported, an estimated over 200 people were killed and 10,000 displaced in attacks by armed bandits in the northwestern Nigerian state of Zamfara following military air raids on their hideouts last week.
More than 10,000 people were displaced when their homes were razed by the armed bandits while scores are still missing.
The military conducted air attacks on Monday on targets in the Gusami forest and west Tsamre village in Zamfara, killing more than 100 armed bandits including two of their leaders.
More than 300 gunmen on motorcycles stormed eight villages in the Anka local area in Zamfara on Tuesday and started shooting sporadically, killing at least 30 people.
The Attackers also rampaged through 10 villages in Anka and Bukkuyum districts on Wednesday through Thursday, firing at residents and looting and burning homes.
The latest attacks on innocent people by the armed bandits is an act of desperation by mass murderers, now under relentless pressure from the Nigeria’s military forces.
Northwest Nigeria has seen a sharp rise in mass abductions and other violent crimes since late 2020 as the government struggles to maintain law and order.
Last year, armed bandits made international headlines with a series of high-profile attacks on schools and colleges where they kidnapped hundreds of pupils. Most were released but some of those students are still being held.
Bodies were still being recovered in Zamfara and some appeared to have been mutilated or burned beyond recognition.
Nigeria’s armed forces said last week they killed 537 armed bandits and other criminal elements in the region and arrested 374 others since May last year, while 452 kidnapped civilians were rescued.
Bandits loyal to notorious gang leader Bello Turji suffered heavy losses last month in ground-and-air raids on their forest-based camps.
Angered by this, and perhaps by the fact that they were facing certain death, [they] decided to move to other locations and in the course of this they seem to be conducting these dangerous attacks.
Nigeria designated armed bandits as terrorist groups, allowing for tougher sanctions under the terrorism prevention act for suspected shooters, their informants, and supporters such as those caught supplying them with fuel and food.
Separately, gunmen on Sunday released 30 Nigerian students who spent nearly seven months in captivity.
The students of Federal Government College in Kebbi, northwest Nigeria, were abducted on June 17 when gunmen stormed their school in Birnin-Yauri.
Officials did not provide the exact number of those missing but residents had said there were more than 70.
Respected servants of Allah! Protecting oneself and one’s honour, mind, wealth and religion is a well-established basic principle in Islam. These are the five essentials which are well known to Muslims.
A person has to defend himself; it is not permissible for him to consume that which will harm him, and it is not permissible for him to allow anyone to harm or kill him. If a person or a vicious animal etc attacks him, he has to defend himself, or his family or his property, and if he is killed he is counted as a shahid (martyr), and the killer will be in Hell.
If the harm that will result from this aggression is little and he gives up defending himself for the sake of Allah, then undoubtedly Allah will compensate him for that, so long as this does not cause any increase in the wrongdoing against him or anyone else.
Dear brothers and sisters! The act of killing a person and ending his/her life is the task of the judiciary.
No one can kill a person or end one’s life claiming that he/she deserves death, judging by his/her own criteria and opinion. If she/he does, she/he becomes a murderer and deserves the punishment for that murder. She/he is treated as a murderer both in the world and in the Hereafter. She/he undertakes the sins of the person she/he killed and compensates for it by going through severe punishment.
However, there are some obligatory situations, in which resisting becomes lawful due to obligation and killer can be freed from punishment. Let me list some of those exceptional situations:
1. If one takes action to kill another and the other person cannot escape though he has tried every possible way and eventually has to kill the aggressor; neither retribution nor blood money is necessary.
This is because the murdered person took the first action to kill the other and there was no other option which could dissuade him from killing; and here the obligation of self-defense emerged. However, if it was possible to send the aggressor away by shouting and calling people around for help and the person killed the aggressor without trying this option, it is not self-defense but murder.
2. If an armed conflict occurred while someone was fighting a man who entered his shop, his house or a store where he kept his possessions with the purpose of burglary and the owner killed the burglar who wanted to steal his possessions, it is called the right to defend one’s property. The owner of the property who killed the burglar is not considered a murderer; he is regarded to have made a lawful defense of property. It requires neither retribution nor blood money. The burglar shed his blood for nothing.
3. If a person resists someone who tends to rape his/her honour in his/her house or somewhere else and kills the aggressor while trying to protect his/her honour, it does not require retribution or blood money as defending one’s honour is a lawful defense. This is because she/he had no other choice than killing the aggressor in order to defend his/her honour.
It is an indisputable right of everyone to defend their life, property and honour. If one kills the aggressor while defending those, she/he is not murderer and if she/he is killed by the aggressor, she/he is considered a martyr.
My Dear people! In Islam, if someone is attacked, then he should defend himself, but he should avoid hitting the face (according to some scholars) as much as possible because of the Hadith which was narrated by Abu Hurairah may Allah be pleased with him and in which he related that the Prophet (Peace be upon him) said:
“If one of you were to hit, he should avoid hitting the face.” [Bukhari and Muslim]
Another narration reads:
“If one of you were to fight his brother, he should avoid hitting the face.” [Muslim]
Some scholars said that this prohibition applies even to repelling an aggressor. Imam Al-Iraqi in clarifying its meaning in Tarh At-Tathrib, said:
“The meaning is that if fighting occurs between two parties, even when repelling an aggressor and the like, he should avoid hitting his face.”
Imam An-Nawawi, when interpreting Sharh Muslim, said:
“This is an explicit statement about the prohibition of hitting the face, because the face is delicate and carries all beauty; its parts are gentle and precious, and the face includes most of the senses. Hitting the face may cause defect to the senses or impair them, and it may even cause deformity to it. Deformity in the face is a significant matter because it is visible and cannot be concealed. When the face is hit, it is hardly spared from suffering deformity.”
Defending oneself against an aggressor should be done with the least severe method before the more severe; so if the aggressor is not repelled except by hitting his face, then there is no harm in doing so in this case, because if he is not repelled except by killing him, then he is killed, so it is with greater reason that if he is not repelled except by hitting his face, then he should be hit in his face, since killing is more serious than hitting the face. The Fiqh Encyclopedia reads:
“The aggressor is repelled with the less severe method first, so if it is possible to repel him by speaking to him or by calling people for help, then it is forbidden to hit him; or if it is possible to repel him by hitting him with the hand, then it is forbidden to use a whip; and if it is possible to repel him with a whip, then it is forbidden to use a stick; and if it is possible to repel him by cutting one of his body parts, then it is forbidden to kill him…”
The Fiqh Encyclopedia also reads:
“It is also a condition that repelling should be done in a gradual way; what can be repelled with words should not be repelled by hitting, and what can be repelled by hitting should not be repelled by killing…
Dear servants of Allah! In Islam, self-defense is not just permitted; it’s encouraged. Muslims are encouraged to train and become stronger. Prophet Muhammad (Peace be upon him) said in a Hadith that a strong believer is more beloved to Allah Almighty than a weak believer.
During the Khilafah of Umar Ibn al-Khattab (RA), he used to encourage the Muslims to train and he severely condemned obesity (as a result of overeating).
You have read the Hadith but you need to understand it. Yes, in Islam, Muslims are not supposed to hit people in the face. This is in normal scenarios. For example, you’re sparring with someone, and you’re punching each other in the face. This is not permissible. Another example: You go in for professional boxing, and punch people in the face and get punched in the face. Not permissible. You are causing harm to others and being dealt harm yourself, and it’s uncalled for. The situation is not hostile. You are not being attacked.
If you are being attacked, on the other hand, then you can punch wherever you need to. The situation calls for it. If you can put down the assailant without punching in the face, well and good. But if you can’t, then just do what you need to do.
So it is like this: in normal, non-hostile situations, avoid punching people in the face. This is the reason boxing is not allowed in Islam as a sport. In a hostile situation, it’s different.
The Qur’anic verses on this are very clear. Allah Almighty repeats, “do not aggress”, multiple times. Only if attacked, is one permitted to fight back. If the other party refrains from aggression and offers one peace, we are told to stop fighting. Allah Almighty says:
“You may fight in the cause of Allah against those who attack you, but do not aggress. Allah does not love the aggressors.” [Qur’an, 2:190]
And He, the Most High says:
“You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Mosque, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.” [Qur’an, 2:191]
“If they refrain, then Allah is Forgiver, Most Merciful.” [Qur’an, 2:192]
“You may also fight them to eliminate oppression, and to worship Allah freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.” [Qur’an, 2:193]
All fighting is regulated by the basic rule in Qur’an, 60:8-9. Fighting is allowed strictly in self-defense, while aggression and oppression are strongly condemned throughout the Qur’an. Allah Almighty says:
“O you who believe, do not prohibit good things that are made lawful by Allah, and do not aggress; Allah dislikes the aggressors.” [Qur’an, 5:87]
“If they resort to peace, so shall you, and put your trust in Allah. He is the Hearer, the Omniscient.” [Qur’an, 8:61]
” … if they leave you alone, refrain from fighting you, and offer you peace, then Allah gives you no excuse to fight them.” [Qur’an, 4:90]
The Qur’an also reminds the believers that they should not be provoked by past animosity into committing acts of aggression (Qur’an, 5:2). Additionally, Allah Almighty insists that believers must be absolutely sure before striking in the cause of Allah (Qur’an, 4:94). Anyone who offers one peace, cannot be attacked.
“O you who believe, if you strike in the cause of Allah, you shall be absolutely sure. Do not say to one who offers you peace, “You are not a believer,” seeking the spoils of this world. For Allah possesses infinite spoils. Remember that you used to be like them, and Allah blessed you. Therefore, you shall be absolutely sure (before you strike). Allah is fully Cognisant of everything you do.” [Qur’an, 4:94]
Therefore Islam is a religion that allowed a person to protect himself and his family against any form of attacks.
We call the Nigeria’s Governments at all levels, Federal, states and local governments, to assist the people to acquire weapons in order to help the security agents and to defend themselves, and if anyone die in the course of protecting himself, he die a martyr.
Islam has justified fighting those who fight you, or aggress against your honour, or seek to disrupt and divide you in religion, or repel you from your homes, or block the path of the Islamic mission (da’awah) and violate your right to spread Islam through proof, argument and clarification or kill your missionaries.
Inna lillahi wa inna ilaihi raaji’uun! Inna lillahi wa inna ilaihi raaji’uun!! Inna lillahi wa inna ilaihi raaji’uun!!!
Dear brothers and sisters! It is with sadness that I announce the death of our dear Shaykh, Dr. Ahmad Muhammad Ibrahim Bamba from the city of Kano, in Nigeria, who passed away on Friday 7th of January 2022. Shaykh was born in 1940, which means he was 82 years old.
He was originally from Ghana but settle in Nigeria after graduating with a BA from the Islamic University of Madinah. He taught at the Bayero University Kano (BUK), where he also attained his Phd. He would deliver classes and sermons at the university’s Mosque since 1991. After that, he resigned from the university to focus on Da’awah and teaching in the traditional way. He inaugurated the Darul Hadith.
The Shaykh (rahimahullah) had a passion for Hadiths and their chains to the extend that he was nicknamed “قال حدثنا – Qala Haddathana” (ie It was narrated to us by …) which, for those who know is the trademark of the people of Hadith.
The last class he delivered was the 100th sitting on the book Sharhus-Sunnah of Imam Al-Baghawi (whoever knows this book can easily make the connection with the nickname).
Subhanallah, during that last sitting, the Shaykh said:
“In Shaa Allah, next week we are going to take a break.” (And you can hear the students telling him that is the 100th sitting).
He was a thorn on the necks of the enemies of truth. In 1986, he became well know for a debate he had with a deviant who came to Nigeria from Sudan, claiming that the Northen Nigeria authorities, it’s people and scholars where kuffars (disbelievers), and the people had to accept Islam again, fight their government or make Hijrah to another land.
Shaykh Ahmad leaves 3 wifes, around 30 children and a countless amount of students.
His funeral prayer was attended by a very large number of people from different places, from them, the likes of Shaykh Dr. Sani Umar Rijiyar Lemu, also a Phd graduate from the Islamic University of Madinah, expert in Hadith and Tafsir, a mountain in and off himself حفظه الله.
Imam Al-Hasan reported that: Ibn Mas’ud, may Allah be pleased with him said:
“The death of a scholar is a great loss that cannot be replaced for as long as the day and night alternate.” [Shu’ab al-Iman, 1590]
May Allah have mercy on those who passed away from our scholars, from wherever they may be. And may Allah preserve those who are alive and allow us to benefit from them, from wherever they may be. Ameen.
All praises and thanks are due to Allah alone, Lord of the worlds. May the peace, blessings and salutations of Allah be upon our noble Messenger, Muhammad, and upon his family, his Companions and his true and sincere followers.
Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.
This Jumu’ah Khutbah (Friday sermon) was prepared for delivery today, Friday, Jumadah Al-Thani 11th, 1443 A.H. (January 14, 2022).
By Huzaifa Dokaji
Kano is not a place you reduce to a headline or dismiss with a stereotype. It is a city with too many layers for that- too much memory, too many voices. This is the Kano of Muhammadu Rumfa, the ruler who gave it form and vision, and of Ibrahim Dabo, the scholar-king. The Kano of Kundila and Dangote, where wealth meets ingenuity.
It is the Kano the British once described as the ‘London of Africa,’ the Tripolitans praised as ‘a city like a thousand others’, each one magnificent—and its own people, knowing its complex social and ideological chemistry, named tumbin giwa, the intestine of an elephant: vast, winding, and full of hidden depths.
Kano has always carried many lives at once. It is the home of Shehu Tijjani Na Yan Mota and the sanctuary of Abdullahi dan Fodio when he felt the revolution had been betrayed. It is Madinar Mamman Shata and the home of Aminu Ala, the author of the philosophical Shahara and masterfully composed Bara a Kufai. This is the same Kano that made Dauda Kahutu Rara, the master of invective lyrics, and Rabiu Usman Baba, the Jagaban of Sha’irai.
Here, contradictions do not cancel each other, they coexist. It is the city of yan hakika and yan shari’a, of Izala and Tariqa, of Shaykh Rijiyar Lemo and of Shaykh Turi. It is the Kano where people will argue passionately about doctrine, then share tea afterward. Where silence and speech, mysticism and reform, are all part of the same long interesting yet boring conversation.
This is the Kano of the diplomatic Emir Ado Bayero and combatant Muhammad Sanusi II. Of Rabiu Kwankwaso, the red-cap-wearing jagora, and of the agreeable Ibrahim Shekarau. It is that same Kano of the incorruptible Malam Aminu Kano and Dollar-stuffing Ganduje. The cosmopolitan city of Sabo Wakilin Tauri and of the saintly Malam Ibrahim Natsugune.
If not Kano, then what other city could birth Barau Kwallon Shege, the bard of the profane, and welcome Shaykh Ibrahim Nyass, the towering saint of the mystics? Where else but Kano would you find Shaykh Nasiru Kabara- scholar and Sufi master- sharing the same cityscape with Rashida dan Daudu and all the remembered and forgotten Magajiyoyin Karuwai? This is the Kano of yan jagaliya and attajirai, of the sacred and the profane, the pulpit and the street. The Salga and of Sanya Olu and Ibedi streets. Kano has never pretended to be a city of one truth, its greatness lies in the multitude it carries.
So when people speak carelessly about Kano, they miss the point. Kano is not a relic. It is alive. It debates itself. It holds its tensions with pride. And like Adamu Adamu said, “the story of this enigmatic city is simple and straight backward – and , in the end one can only say Kano is Kano because Kano is Kano – and that’s all; for; it is its own reason for being.”
You don’t explain Kano. You respect it.
This was first published on Huzaifa Dokaji’s Facebook account.
Abdulrazak Ibrahim
During my undergraduate years in the 90s, I spent countless hours offering private lessons to the children of the affluent in Kano, especially within the Lebanese community around Bompai.
What began as a modest hustle blossomed into a wide-reaching network of tutors that spanned the city. That was just within the realm of teaching.
But as a son of Kano, my connection to the city runs far deeper. I’ve walked its pulse-literally. I would trek from BUK to Bata, soaking in the rhythm of life on every street.
I lived once in Kabara, where I was fully immersed in the city’s rich traditions, especially during the annual Durbar festivities at my late uncle’s house-he was the then Sakin Hawa of Sarkin Kano.
I watched Kano expand before my eyes.
I spent countless evenings at Wapa Cinema and served as a census enumeration officer, counting the people of Tudun Nupawa, Marmara, and Soron Dinki.
I travelled across the state-from Albasu to Zakirai-witnessing its cultural and economic breadth.
I’ve seen immigrants from across the Sahel flock to this city, drawn by its promise of life and trade.
My own town of birth, Kura-a local government in the state-is now home to some of the largest rice production and processing clusters in Africa, a true testament to Kano’s agricultural prowess and enduring relevance in food systems development.
I frequented Kofar Ruwa market, where my father’s spare parts shops were located, and where I regularly interacted with Igbo traders from across Nigeria.
I was creditworthy to the newspaper vendor at Bata and the Tuwo seller near a filling station in Kabuga.
Life in Kano was textured and vibrant
As university students, we attended musical concerts at Alliance Française and danced the night away at Disco J.
As secondary school students, we debated fiercely and won inter-secondary school quizzes and competitions, sharpening minds and building futures.
Almost every doctor, engineer, pharmacist, or scientist from Kano passed through one of our renowned science secondary schools-many of them going on to set records on both national and global stages.
Kano is not just a city-it is a living legacy. It pulses with innovation and enterprise. From agriculture to industrial production, logistics to sustainable manufacturing, food and nutrition to textiles and services, Kano is a mosaic of possibilities.
Here, livelihoods are not stumbled upon-they are forged with creativity and intent.
In this city, it’s nearly impossible not to find a means of sustenance. Kano is, indeed, abundance in motion.
Our story is not a modern miracle. Our industries and institutions are rooted in antiquity, stretching back thousands of years.
Perhaps that is why Kano is so often misunderstood-and even envied, as seen in the recent uproar sparked by a misguided, lowbrow TikToker with neither education nor depth.
From distant corners, individuals from places ravaged by material lack and intellectual barrenness often log on to the internet to hurl slurs at a people and culture they neither understand nor care to.
But we know who we are.
And we will protect that identity.
We will labour to ensure that Kano continues to flourish, to lead, and to evolve-technologically and economically-without losing its philosophical soul or cultural roots.
As Professor Uba Abdallah so wisely declared: “When a man is tired of Kano, that man is tired of life.”
And Kano-our Kano-is still full of life.
Still bold, still brilliant, still ours.
Opinion
Support for President Tinubu’s Policies and Call for the Appointment of Hisham Habib as Political Adviser
By Auwal Dankano
We, a coalition of concerned citizens and political stakeholders, express our unwavering support for the bold and decisive policies of President Bola Ahmed Tinubu aimed at revitalizing our nation and securing a prosperous future for all Nigerians.
President Tinubu’s commitment to economic reform, infrastructural development, and social welfare initiatives demonstrates a clear vision for progress. We commend his administration’s efforts to address the challenges facing our country, and we believe that with continued dedication and strategic leadership, Nigeria will overcome these obstacles and achieve its full potential.
In light of the recent resignation of Hakeem Baba-Ahmed as Political Adviser, we urge President Tinubu to consider the appointment of Hisham Habib as his successor. Hisham Habib is a seasoned political strategist with a proven track record of effective communication, policy analysis, and stakeholder engagement. His extensive experience and deep understanding of the Nigerian political landscape make him an ideal candidate to serve as a trusted advisor to the President.
Hisham Habib’s qualifications include: A degree in English and attended courses in politics and journalism in both local and overseas. He works with media houses up to the level of managing editor, and he was the first set of publishers of online newspapers in Nigeria.
He also served a the Director media of NNPP presidential and govarnatorial election, as well as appointed as Managing Director of Kano State own Radio station.
Many remember him as the pioneer chairman of NNPP, Kano state chapter , whose political expertise help the party win the number one seat in Kano.
As he decamped to the ruling APC, he build a strong chain , that will make our great party victorious at the fourth coming elections.
We believe that Hisham Habib’s appointment would strengthen the President’s advisory team and enhance the effective implementation of his administration’s agenda. His expertise in political strategy and his commitment to national development align perfectly with President Tinubu’s vision for Nigeria.
We call upon President Tinubu to give serious consideration to Hisham Habib’s candidacy and to appoint him as Political Adviser. We are confident that his contributions will be invaluable in advancing the President’s goals and ensuring the success of his administration.
We also want to call the attention of Mr President to consider Auwal Dankano for a national assignment. Auwal is the chairman of Rwinwin, a movement that worked tirelessly toward the success of president Tunubu in the last elections year.
Dankano is a quantity surveyor, with over two decades of field experience, and always promote APC and President Tunubu masses oriented policies.
Ha was a board member of Kano Micro finance, as well as Representative of Kano State , in Northern Governor’s Forum.
We reaffirm our unwavering support for President Tinubu and his efforts to build a stronger, more prosperous Nigeria.
Auwal Dankano
National Chairman
APC Forum of Intellectuals.
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