Binji addresses “George Udom” ignorance of Islamic leadership, role of Sultan of Sokoto in Nigeria

By KEMI KASUMU

“Critique has its place in Islam. But endlessly reopening settled matters of leadership—without scholarly grounding or a constructive alternative—does not strengthen Islam. It fractures it. Respecting the Sultan of Sokoto does not mean blind obedience. It means recognising the wisdom of collective leadership, historical continuity, and the necessity of a unifying figure in national Muslim affairs.”

The Chairman of the Nigeria Union of Journalists (NUJ), Sokoto State Council, Usman Mohammed Binji, has issued a rejoinder addressing concerns raised by George Udom regarding Islamic leadership in Nigeria and the role of the Sultan of Sokoto.

In a statement made available to the press, Binji emphasized that while intellectual debate is not forbidden in Islam, it must be grounded in accuracy, scholarship, and a genuine concern for unity. He expressed concern that the arguments presented mischaracterize the position of the Sultan of Sokoto and selectively interpret Islamic principles in ways that could foster confusion and division among Muslims.

Binji clarified that the Sultan of Sokoto is not merely a traditional ruler with regional authority but is widely recognized as Amir al-Mu’minin in Nigeria and President-General of the Nigerian Supreme Council for Islamic Affairs (NSCIA), the apex coordinating body for Muslims in the country. According to him, this position is sustained through collective acceptance by scholars, emirs, Islamic organizations, and Muslim communities across Nigeria’s geopolitical zones.

He outlined the Sultan’s responsibilities to include promoting unity among Muslims, mediating disputes within Muslim communities and between Muslims and the state, overseeing national religious matters such as Ramadan moon sighting and major Islamic observances, representing Muslim interests in governance and policy discussions—including Hajj administration and Zakat frameworks—and safeguarding Islamic heritage rooted in the legacy of Usman dan Fodio.

“These responsibilities are practical and national in scope, not merely symbolic,” Binji stated, adding that the Sultan’s role does not replace the authority of local scholars or imams in issuing personal religious rulings. He noted that Islam historically balances local scholarship with overarching leadership, arguing that the presence of regional ulama does not diminish the need for a national religious figure.

Addressing claims that Islam left no leadership structure after the Prophet Muhammad (peace be upon him), Binji described such assertions as misleading. He pointed out that the Muslim community was historically led by caliphs and referenced Qur’anic injunctions, including Surah An-Nisa (4:59), which calls for obedience to legitimate authority. He further cited classical scholars who warned that the absence of structured leadership could lead to fragmentation and discord.

Binji cautioned that publicly questioning long-established Islamic institutions in a diverse and politically complex nation like Nigeria could have unintended consequences. He argued that unity in Islam encompasses both spiritual and organizational dimensions and warned that weakening established structures could expose the Muslim community to greater challenges.

He also stressed the importance of responsible public discourse, noting that framing the Sultan’s role as illegitimate or regionally confined may fuel ethnic suspicion and provide ammunition to critics of Islam. While acknowledging that critique has a place in Islamic tradition, he maintained that reopening settled matters of leadership without scholarly grounding or constructive alternatives risks deepening divisions.

“Respecting the Sultan of Sokoto does not imply blind obedience,” Binji concluded. “It signifies recognition of collective leadership, historical continuity, and the necessity of a unifying figure in national Muslim affairs.”

He urged those seeking clarity on issues of Islamic leadership to consult the NSCIA and qualified scholars rather than turning religious institutions into platforms for public contestation, emphasizing that unity is preserved through responsible engagement with established authority.

In his words, Binji said, “Intellectual debate is not forbidden in Islam, it must be grounded in accuracy, scholarship, and a genuine concern for unity. Unfortunately, the argument presented misrepresents the role of the Sultan of Sokoto and selectively applies Islamic principles in a way that risks sowing confusion and division among Muslims.

“Let us address this clearly. The Sultan of Sokoto is not merely a “traditional ruler” with regional influence. He is, by established consensus, the Amir al-Mu’minin in Nigeria and the President-General of the Nigerian Supreme Council for Islamic Affairs (NSCIA)—the highest coordinating body for Muslims nationwide. This position is not self-imposed, nor is it sustained by coercion. It exists through collective acceptance by scholars, emirs, Islamic organisations, and Muslim communities across all geopolitical zones, including the South West.

“His functions are practical, national, and religious in scope:
• Promoting unity and harmony among Muslims, especially during times of crisis
• Mediating disputes within Muslim communities and between Muslims and the state
• Providing national religious guidance, including Ramadan moon sighting and major Islamic observances
• Representing Muslims in governance and policy discussions, such as Hajj administration, Zakat frameworks, and interfaith engagement
• Safeguarding Islamic heritage and moral leadership, rooted in the scholarly legacy of Shaykh Usman dan Fodio

“These are not symbolic roles. They are lived responsibilities that affect Muslims across Nigeria, regardless of ethnicity.

“To suggest that this amounts to “compulsory religious control” is a distortion. No one claims that the Sultan replaces local scholars, imams, or teachers in issuing personal religious rulings. Islam has always balanced local scholarship with overarching leadership. The existence of Yoruba ulama, for example, does not negate the value—or necessity—of a national religious figure. Historically, Muslims have never understood leadership as an all-or-nothing choice.

“The claim that Islam left no structure for leadership after the Prophet ﷺ is also misleading. The Prophet established central authority in Madinah, and the Ummah was led by caliphs for centuries. The Qur’an explicitly commands obedience to legitimate authority in Surah An-Nisa (4:59), and classical scholars—from al-Ghazali to Ibn Taymiyyah—warned that the absence of leadership invites fitnah, fragmentation, and injustice.

“In a country as diverse and politically complex as Nigeria, dismantling or publicly questioning long-standing Islamic institutions under the banner of “diversity” is not wisdom; it is recklessness. Unity in Islam is not only spiritual—it is also organisational and communal. When Muslims weaken their own structures, others do not step in to protect them.

“It is also important to be honest about impact. Framing the Sultan’s role as illegitimate or regional feeds ethnic suspicion and provides ammunition for those who already misunderstand or oppose Islam. Not every debate that can be had should be had publicly, especially when it undermines trust in institutions that hold the Ummah together.

“Critique has its place in Islam. But endlessly reopening settled matters of leadership—without scholarly grounding or a constructive alternative—does not strengthen Islam. It fractures it.

“Respecting the Sultan of Sokoto does not mean blind obedience. It means recognising the wisdom of collective leadership, historical continuity, and the necessity of a unifying figure in national Muslim affairs.

“Islam in Nigeria does not need to be rescued from its institutions. It needs to be protected from unnecessary division. Those genuinely seeking understanding should consult the NSCIA and qualified scholars, not turn religious leadership into a perpetual public contest.

“Unity is preserved not by dismantling authority, but by using it responsibly,” he said.