Without Islam, Nations May Exist But They Will Struggle to Survive
History bears clear witness that societies devoid of divine guidance descend easily into chaos. Before the advent of Islam, much of the world was engulfed in darkness, marked by oppression, unchecked violence, injustice, and moral decay. Human life had little value, and power was sustained through cruelty and bloodshed.
The coming of Islam through Prophet Muhammad (saw) marked a turning point in human civilization. Islam did not merely introduce a new faith; it reformed society, purified moral consciousness, and restored dignity to humanity. Through its message of justice, accountability, and mercy, Islam transformed communities that were once trapped in barbarism into centers of civilization and ethical order.
The Roman Empire, often celebrated for its might, was equally notorious for its atrocities, exploitation, and moral corruption. It was the spread of Islam, with its insistence on justice, sanctity of life, and equality before the law that challenged and eventually dismantled such oppressive systems. History repeatedly confirms Islam’s role as a force for societal reform and human liberation.
At the heart of a safe and functional society lies Amanah—trust. Trust in leadership, trust in institutions, trust among citizens. Islam places amanah at the core of human responsibility, making it a sacred duty rather than a mere moral suggestion. This trust, by divine design, is a value Islam nurtures deeply in the believer.
Today, the failure of many government institutions and public agencies can be traced to the collapse of amanah. Corruption thrives, justice is delayed or denied, and leadership has become self-serving. These failures persist because the moral foundation that sustains trust is absent.
More painful, however, is the reality that Muslims themselves have drifted from unity. The absence of amanah is closely tied to the absence of a united Ummah. Disunity weakens moral authority, fragments purpose, and renders Muslims ineffective in addressing both their own challenges and those of the wider society.
In a divided nation, a united Muslim Ummah is not a luxury. It is a necessity. Unity empowers Muslims to restore trust, promote justice, and contribute meaningfully to national stability and development. Through unity, Muslims can solve their internal problems and become a source of peace and balance in the societies they inhabit.
Islam remains humanity’s most reliable compass for survival, morally, socially, and politically. Without it, nations may exist, but they will struggle to survive.
If Customary Court Is Acceptable, Common Law Is Unquestioned, Then Sharia Law Should Not be Demonised.
Nigeria prides itself as a plural society multi-religious, multi-ethnic, and governed by laws meant to guarantee fairness to all. Yet, for Yoruba Muslims, this promise often feels hollow. The question that continues to beg for an honest answer is simple: why are Christian and traditional worshippers accommodated with ease, while Muslims are persistently treated with suspicion?
Since the colonial era, Nigeria has operated largely under Common Law, a legal system rooted in Christian Europe. Muslims did not oppose it. They adapted, cooperated, and coexisted. The Nigerian Constitution further recognises Customary Courts for traditional worshippers to resolve matters according to their customs. No outrage followed. No alarm was raised. Diversity was respected.
To ensure balance, the same Constitution also provides for Sharia Courts and Sharia Courts of Appeal for Muslims, strictly to handle personal and civil matters such as marriage, divorce, inheritance, and guardianship. This is not an imposition; it is a constitutional right. Yet, the irony is glaring.
Whenever the word “Sharia” is mentioned, it suddenly becomes offensive, frightening, and “dangerous” to some Nigerians particularly those who harbour deep-seated prejudice against Islam. A lawful institution is misrepresented as extremism. A constitutional provision is painted as a threat. Nowhere is this contradiction more painful than in Yorubaland.
In several parts of northern Nigeria, Sharia Courts exist and function peacefully alongside other legal systems. Christians live there. Traditional worshippers live there. Society has not collapsed. Justice has not been hijacked. Yet in Yorubaland where Muslims form a significant, historic, and indigenous population no state government has deemed it necessary to establish a Sharia Court, despite constitutional backing.
This raises disturbing questions. Is Yoruba Muslim identity less deserving of recognition? Is justice selective? Or must Muslims continually suppress their legitimate demands to maintain a false sense of harmony?
What makes this injustice even more troubling is the expectation of silence. Muslims are told to “be patient,” “avoid tension,” and “not rock the boat,” even when their constitutional rights are ignored. Silence is demanded, not justice. Compliance is praised, not equity. But peace without justice is merely postponed conflict.
Demanding Sharia Courts is not a call for domination, nor an attempt to Islamise society. It is simply a request for equal treatment under the law. If customary courts are acceptable, if common law is unquestioned, then Sharia clearly provided for by the Constitution should not be demonised.
Yoruba Muslims are not strangers in their own land. They are not second-class citizens. They have contributed immensely to education, commerce, politics, and national unity. Denying them institutional recognition is not neutrality It is discrimination. A truly just society does not fear lawful diversity. It manages it.
Until governments in Yorubaland confront this imbalance with sincerity, the talk of fairness and inclusion will remain rhetoric. Muslims are not asking for privilege. They are asking for parity. And parity is not too much to ask in a nation that claims justice as its foundation
In Yorubaland, Muslims Will Live, Sharia Will Stand, and the Sultan Remains the Leader
This world we live in, Nigeria in particular is not an accident. It is a creation of God Almighty, Allah. And every product has a maker; every creation has an Owner. When a company manufactures a product, it does not release it without a manual. The manual explains how the product should be used, maintained, and protected so that it can serve its purpose effectively.
Shariah is that manual. It is Allah’s guidance for human life, covering faith, morality, justice, family, economics, and peaceful coexistence. It is not a foreign imposition; it is divine instruction. To reject it without understanding is not courage, it is ignorance. To hate it because of hatred for Muslims or Islam is not reason, it is prejudice.
Many critics speak loudly about Shariah without knowing what it truly represents. Shariah is not an instrument of oppression; it is a framework of justice, responsibility, mercy, and order. It regulates life the same way traffic laws regulate the road so that everyone can move safely without collision.
In Yorubaland, the truth is, no one is forcing Shariah on anyone. This fact must be stated clearly and honestly. Shariah applies only to Muslims who willingly submit to it. It is not imposed on Christians, traditional worshippers, or anyone else. In fact, its operation is already recognized within Nigeria’s constitutional framework, particularly in matters of personal law.
Therefore, when some people declare that “Shariah will not survive on Yoruba soil,” they are denying reality. That statement is like attempting to abort a baby that has already been born. Shariah is alive. It is practiced. It is protected by law. And it is sustained by the faith of millions of Yoruba Muslims.
In Yorubaland, Muslims are not strangers. We are not guests. We are indigenous, rooted, and historically present. Our mosques, scholars, traditions, and institutions have existed for centuries. Islam did not arrive yesterday, and it is not leaving tomorrow.
Also, Within Islam, leadership is defined, not by ethnicity, not by region, but by the unity of the Ummah. The Sultan of Sokoto is historically and religiously recognized as the leader of Muslims in Nigeria. This is not a political invention; it is an Islamic reality grounded in history, scholarship, and consensus.
Being Yoruba does not erase Islamic brotherhood. A Yoruba Muslim does not stop being Yoruba but Islam binds him to a wider Ummah. Loyalty to faith does not cancel cultural identity; rather, it purifies and strengthens it.
We need to understand that peaceful coexistence is possible only when truth is respected, rights are acknowledged, and ignorance gives way to understanding. The sooner we accept this, the stronger and more united our society will be.
So Whether people like it or not, the truth remains firm: Muslims will live in Yorubaland, Shariah will remain, the Sultan will continue to be the leader of Nigerian Muslims. This is not a threat. It is not aggression. It is simply reality.
Yoruba Muslim Professionals Partner Summit University for Muslim Community Development
Yoruba Muslim professional executives, under the umbrella of the Yoruba Muslim Professionals (YMP), have taken a major step toward strengthening educational and socio-economic development within the Muslim community through a strategic partnership with Summit University, Offa, Kwara State.
The delegation, led by the National Executive Director of YMP, Barrister Shita Olapade, paid a courtesy and working visit to Summit University yesterday, where both parties held extensive discussions on areas of mutual collaboration aimed at sustainable Muslim development and human capacity building.
According to Barrister Olapade, the visit was driven by the shared vision of empowering Muslim youths and professionals through education, innovation, and economic opportunities. He emphasized that meaningful development can only be achieved when professionals, academic institutions, and community stakeholders work together with a clear sense of purpose.
During the engagement, several key areas of collaboration were agreed upon. These include scholarship opportunities for deserving Muslim students, business and educational software development, capacity-building and professional training for students, and initiatives to promote an electronic and digital-driven economy. The partnership is also expected to expose students to real-world professional experiences and bridge the gap between academic learning and industry demands.
The Vice-Chancellor of Summit University, Professor Musa Aibinu, who led the university management team, warmly welcomed the YMP delegation and commended the initiative. He described the visit as timely and strategic, noting that Summit University, as an institution founded on strong moral and Islamic values, is committed to producing graduates who are not only academically sound but also socially responsible and economically relevant.
Professor Lawal assured the YMP team of the university’s readiness to work closely with Muslim professionals to advance knowledge, innovation, and community service. He added that partnerships of this nature align perfectly with the university’s mission to contribute meaningfully to national development while uplifting the Muslim Ummah.
Members of both teams expressed optimism that the collaboration would yield long-term benefits for students, professionals, and the wider Muslim community in Yorubaland and beyond. They also agreed to set up joint committees to fine-tune implementation strategies and ensure that the resolutions reached translate into tangible outcomes.
The visit marks a significant milestone in the growing effort by Yoruba Muslim professionals to leverage education, technology, and professional expertise as tools for empowerment, self-reliance, and sustainable development within the Muslim community.
CHECK YOUR STANCE: WHEN YOUR POSITION ALIGNS WITH THE ENEMIES OF ISLAM
Ali ibn Thābit delivered a warning that should shake every sincere Muslim to the core:
If you find yourself opposing a group of Muslims while the enemies of Islam are also opposing them, then know that something is deeply wrong with your idea. And if you wish to know where the righteous stand, look carefully at where the arrows of the enemies are pointing.
This is not a poetic statement. It is a dangerous mirror. It forces every Muslim to stop, reflect, and interrogate his position before Allah.
History teaches us a painful lesson: the enemies of Islam do not fire blindly. Their arrows are aimed with precision—towards those who threaten their interests, expose their injustice, and call people back to the authority of Allah. When a Muslim discovers that his voice, his pen, his platform, or his silence is reinforcing the same targets chosen by Islam’s enemies, then fear Allah, because you may have unknowingly crossed into betrayal.
The tragedy of our time is not only the aggression of Islam’s enemies, but the eagerness of some Muslims to stand beside them—clapping, justifying, and attacking fellow believers under the illusion of “reason,” “moderation,” or “progress.” When the enemy smiles at your stance, funds your narrative, amplifies your voice, and weaponizes your words against Muslims, it is no longer wisdom. it is deviation.
Let it be clearly stated: this principle is not a license for blind loyalty or error worship. Islam commands justice, not fanaticism. But it also forbids aiding falsehood against the believers. Criticism within Islam must be rooted in knowledge, sincerity, and fear of Allah—not in alignment with hostile forces that seek the humiliation of the Ummah. Ask yourself difficult questions before it is too late:
Who benefits from my position? Whose agenda does my criticism advance? The people of truth are rarely comfortable. They are resisted, attacked, misrepresented, and isolated. This was the path of the Prophets, the Companions, and every sincere reformer. The arrows of falsehood have always been drawn toward them.
If your Islam costs you nothing, no comfort, no reputation, no privilege, then examine it carefully. Truth always demands a price. When Islam is reduced to slogans without sacrifice, it becomes weak, distorted, and hollow.
O Muslims,This is an age of confusion, where falsehood wears the clothing of wisdom and betrayal is marketed as enlightenment. Do not be deceived. Stand where Allah commands you to stand, not where the enemy invites you.
Choose your position wisely. History records stances, but Allah records intentions and consequences. And remember: the arrows of the enemies never lie. Follow their direction, and you may just find the people of truth. Allah is watching.
Islam and the Ottoman Example: When Faith Built Civilization, Not Exclusion
The Ottoman Empire stands as one of history’s most compelling proofs that Islam, when practiced as a system of governance, nurtures development, justice, and coexistence rather than discrimination. For over six centuries (1299–1922), the Ottomans ruled vast and diverse territories across Europe, Asia, and Africa, governing Muslims, Christians, Jews, and others under an Islamic framework that prioritized order, dignity, and social stability.
Contrary to modern misrepresentations, the Ottoman Empire did not impose forced conversion or religious erasure. Instead, it institutionalized coexistence through what became known as the Millet System. Under this system, religious communities—Muslims, Orthodox Christians, Armenians, Jews, and others—were granted autonomy to manage their internal affairs, including worship, education, family law, and community leadership.
Churches, synagogues, and monasteries not only existed but flourished. In fact, Jews expelled from Spain in 1492 found refuge in Ottoman lands, where they were welcomed, protected, and allowed to thrive economically and intellectually. This historical reality dismantles the myth that Islamic rule is inherently intolerant.
While Muslims held political leadership—as expected in an Islamic state—non-Muslims were not marginalized or erased. They were protected by law, their lives and properties safeguarded, and their religious identities preserved. Taxes such as jizya were not tools of oppression but substitutes for military service, which non-Muslims were exempt from. In return, they enjoyed state protection and civil rights, an arrangement far more humane than the religious persecutions common in contemporary European kingdoms.
Islamic principles underpinned the Ottoman commitment to development. Cities like Istanbul, Bursa, Damascus, Cairo, and Sarajevo became centers of architecture, education, trade, and public welfare. Hospitals schools (madrasas), libraries, roads, aqueducts, and public kitchens were funded through waqf (Islamic endowments), a system rooted in Islamic charity and social responsibility. Science, medicine, astronomy, law, and arts thrived because Islam encouraged knowledge as an act of worship. Development was not accidental; it was ideological.
The Ottomans understood that power without justice is fragile. Islamic law (Sharia) was applied with checks and balances, and even sultans could be challenged by judges. This legal culture fostered trust among diverse populations and ensured longevity in governance. It is no coincidence that the Ottoman Empire outlasted many empires built on ethnic or religious exclusion.
The Ottoman example exposes the weakness of the claim that Islam is incompatible with pluralism or progress. History proves the opposite: Islam, when allowed to operate authentically, builds civilizations where faiths coexist and societies advance.
In an age where Islam is often portrayed as a problem, the Ottoman legacy stands as a reminder that the real issue is not Islam but its distortion, exclusion, or replacement by colonial and ideological agendas.
The Ottoman Empire was not perfect, but it was principled. It demonstrated that Islam does not destroy diversity, it organizes it; it does not hinder development, it drives it. At a time when many societies were burning heretics and silencing minorities, the Ottomans were governing difference with law, mercy, and structure.
The Ottoman experience remains a historical rebuke to Islamophobia and a powerful reference point for anyone seeking evidence that Islam can rule justly in a multi-religious #Qudustv
Nigeria is a nation built on diversity of ethnicity, culture, language, and faith. Yet, within this diversity, some groups still struggle for acceptance. One such group is Igbo Muslims, a minority within a minority, often marginalized both for their ethnic identity and their religious belief. The call to “Let the Igbo Muslims breathe” is a call for freedom, dignity, and equal belonging.
The Igbo people are widely known in Nigeria as predominantly Christian. Because of this generalization, Igbo Muslims are frequently treated as anomalies questioned, distrusted, or even rejected by their own ethnic kin. Many face social exclusion, family pressure, and community discrimination simply for choosing a different faith. Their “Igboness” is sometimes unfairly measured by their religion, as though identity and belief must be inseparable.
Freedom of religion is a constitutional right in Nigeria. It guarantees every citizen the liberty to worship according to conscience, without fear or coercion. When Igbo Muslims are harassed, silenced, or pressured to abandon their faith, that right is violated. Faith should be a personal journey, not a basis for punishment or rejection.
Letting Igbo Muslims breathe means allowing them to exist without suspicion, practice their faith without hostility, and express their identity without fear. It means acknowledging that being Igbo is about shared history, culture, and language, not adherence to a single religion. Islam, like Christianity or traditional beliefs, does not erase one’s ethnic roots.
A truly progressive society is one that protects its minorities. Families must learn to prioritize love over intolerance. Communities must reject stereotypes. Leaders must speak clearly against discrimination in all its forms.
To let Igbo Muslims breathe is to strengthen Nigeria’s unity. When every group feels seen, heard, and respected, the nation moves closer to peace and justice. Diversity should never be a burden; it should be our greatest strength.
Let the Igbo Muslims breathe. Let them belong. Let them live free.
Sheikh Daood Imran Molaasan The GRAND MUFTI of Yorubaland
Sheikh Daood Imran Molaasan: A Pillar of Compassion and Community Development
Daood Imran Molaasan stands as a remarkable example of selfless service, faith-driven leadership, and unwavering commitment to community development. His life and works reflect the true beauty of Islam through action, compassion, and sincerity.
One of his most touching contributions is the construction of homes for orphans, providing them not only with shelter but also with dignity, hope, and a sense of belonging. His care for the vulnerable extends further to widows, whom he continually supports through various forms of assistance, helping them regain stability and confidence in their life.
Understanding the realities of daily life within the community, Sheikh Daood Imran Molaasan has also provided safety helmets for okada riders. This thoughtful initiative promotes safety, responsibility, and care for human life values deeply rooted in Islamic teachings.
Through the establishment of Al-Badri Nigeria Limited, he created opportunities for empowerment and skill development. Bricklayers, carpenters, welders, and many other apprentices operate under this platform, gaining valuable vocational skills that enable them to earn a living with dignity. By reducing the prices of essential building materials such as sand and gravel, he has made home construction more affordable, allowing families to improve their living conditions while witnessing the practical beauty of Islam through fairness and generosity.
In the area of security, his role in Al-Jayshu Islamy is highly commendable. This group works hand in hand with security agencies to help safeguard communities across Yorubaland. Their presence has strengthened peace, cooperation, and trust, showing that community security thrives best through collective responsibility.
Everything associated with Sheikh Daood Imran Molaasan the Grand Mufti of Yorubaland reflects goodness, service, and positive impact. His contributions to social development, economic empowerment, and community security are profound and far-reaching. He is not only building structures but also building lives, character, and a legacy of compassion that continues to inspire many. Indeed, his life is a powerful reminder that true leadership lies in service, and true faith is best expressed through actions that uplift humanity .
Grand Mufti: The Man Who Invested in Education for Transformation
In an era where progress is often measured by wealth accumulated or influence wielded, the Grand Mufti stands apart as a man who chose a nobler legacy: the transformation of society through education. His life’s work is a powerful reminder that the most enduring investment is not in structures alone, but in minds, values, and human potential.
Driven by an unshakable belief that education is the foundation of true development, the Grand Mufti devoted his resources, time, and vision to building institutions that empower individuals and uplift communities. Across Yorubaland, he established more than sixty nursery and primary schools, providing thousands of children with access to quality education at the most formative stage of life. These schools are not merely centres of learning; they are sanctuaries where knowledge, discipline, and moral values are nurtured side by side.
Understanding that sustainable development requires a continuous educational ladder, his vision extended beyond basic education. He went on to establish a College of Education and a College of Health, institutions designed to produce skilled teachers, health professionals, and community leaders. Through these colleges, the Grand Mufti addressed two of society’s most critical needs, education and healthcare, ensuring that future generations would not only be learned, but also capable of caring for the physical and intellectual well-being of their communities.
What makes this achievement even more remarkable is that it was accomplished without foreign aid. In a world where large-scale educational projects often depend on external funding, the Grand Mufti relied on local resources, personal sacrifice, and the collective strength of his community. This independence stands as a testament to self-reliance, accountability, and the power of homegrown solutions. It sends a clear message: meaningful development can be achieved when vision is matched with commitment and integrity.
Further deepening his contribution to humanity, the Grand Mufti established the Islamic Centre for Research and Human Development. This centre serves as a hub for intellectual inquiry, ethical reflection, and social development, bridging faith and modern knowledge. It reflects his belief that religion and education are not opposing forces, but complementary tools for building balanced, enlightened, and compassionate societies.
The Grand Mufti’s legacy is written not only in buildings and institutions, but in the countless lives transformed through access to education and opportunity. Teachers trained, children enlightened, health workers empowered, and communities strengthened, all stand as living proof of his vision.
Indeed, he is more than a religious leader; he is a nation builder. By investing in education without seeking external validation or aid, the Grand Mufti has shown that true leadership lies in service, foresight, and unwavering dedication to the future of humanity. His story is an enduring inspiration, reminding us that when education is planted with sincerity, transformation becomes inevitable.
Having realized that greatness of a worthy cause or and struggle (such as struggle to standardize and then fortify Yoruba Islam) is not attached to personal achievement of individuals that live around the cause but the sacrifice made to bring honour, dignity and value to such cause, then Sheikh Daood Imran Molaasan went ahead; despite his numerous scholarship opportunities to Saudi Arabia, Kuwait and Qatar; to sacrifice his personal life for that worthy cause and continue to struggle (with those people around him) to create a channel or a new path for the rebirth of pristine Islam in Yorubaland. And, today, what he sacrificed for has begun to yield positive result.
Today, we are telling the world about the beginning of an ERA in Yorubaland, the ERA always dreamt about by a great scholar of Da’awah: Sheikh Daood Imran Molaasan, the founder and National President of Jama’atu Ta’awunil Muslimeen.
Sheikh Daood Imran Molaasan is one of the grand students of the revivalist of Islamic Law, ethics and dressing, Sheikh Abdul Baki Muhammad (May Allah be pleased with him). He started his educational career at Ansar-ud-deen Primary School, Iwo, then he proceeded to Islahudeen Arabic School, Iwo where he completed his Idaadiy education and after that he attended, for his Thanawiy education, Shariah College of Sheikh Hadiyatullahi Abdul Rasheed. After Thanawiyyah, though he had various scholarship (offers) to further his education abroad, he believed he had to devote better part of his youthful age to Da’awah (a cause he believed and still believes is greater than his educational achievements).
Thus, in 1994, he founded Jama’atu Ta’awunil Muslimeen, and by 1995, he had been totally immersed in Islamic struggle, Islamic activism and sordid research on how to standardize and fortify Islam practiced in Yorubaland. But despite being overwhelmed with comprehensive Islamic work that covers every aspect of human life, Sheikh Daood Imran Molaasan took from his time and went ahead to enroll for Bachelor of Arts in Islamic Studies at Islamic online University (and did some other Certificate Courses in Islamic Jurisprudence, History and Management).
Just as his late mentor and grand teacher, Sheikh Daood believes in revivalism and therefore he organizes and champions different struggles at all grassroots of South West Nigeria (including some Northern states, such as Kwara, Sokoto, Zamfara and Federal Capital Territory) not only to protect the legacy of Sheikh Abdul Baki Muhammad but also to awaken the present generation of Nigerian Muslims to the task of uniting Muslims, establishing pristine Islam, regaining the lost glory and fortifying the targeted Islamic community. To achieve the feat, Sheikh Daood Imran Molaasan read into the past of Muslims, travelled far and near and studied under different Islamic scholars with technically ideologies and understandings of Islamic Movement. He met and interacted with some Saudi Sheikhs, Syrian Sheikhs, Yemen Sheikhs, Turkish Sheikhs, Egyptian Sheikhs among others and he did not only learn few things from all but also appealed to them to unite for the sake of Islam
It is part of Sheikh Daood Imran Molaasan to interact with Islamic scholars and elders, some of whom are: Sheikh Abdul Baqi Muhammad, Sheikh Muhammed Kamaldeen Al-Adabiy (the late Grand Mufti of Ilorin Emirate and its Environ),Sheikh Muqaddam Akinola, Sheikh Imran Eleha, Professor Ishaq Akintola, Dr. Abdul Lateef Abdul Hakeem, Abu Mazeedatilkhayr Bn Sa'eed and a host of others.
Sheikh Daood had attended a lot of international outings, meetings, seminars and conferences in countries such as Kingdom of Saudi Arabia, Libya, Tunisia, Algeria and Lebanon, and he is considered, by men of “salt and substance” he met, as one of the outstanding personalities (from among the great figures of Islamic thought and from the men of contemporary Islamic awakening) Nigeria is blessed with. He stands for positive change, struggles for change and proclaim same to the world.
The change he stands for covers every aspect of human life: from personal morality to general ethics, from spirituality to business, economics and politics. He is always after Islamic establishment and revival and believes that is the only way for Muslims to live a genuine life and for Islam to genuinely survive and PEACEFULLY spread.
INTERNATIONAL CONFERENCES AND SEMINARS
International Conference on Palestine 2013 Country: Algeria
International Conference on Palestinian Resistance Country: Lebanon 2013
International Conference on Public Relations 2014 Country: Yemen
Visitation to the National Headquarter of World Assembly of Muslim Youth. Country: Riyad, Saudi Arabia 2015
International Islamic Conference on Dawah 2014 Country: Libya
International Conference on Right of Return 2016 Country: Syria
International Conference on Islamic Radio in Africa Country: Sudan 2016
BOOKS / PUBLICATIONS
The Betrayed Nation
Revolution Letter to Muslim Youth
The Message of Islam
Nigeria: 175 years of Christianization
Ahmad Yasin: The Symbol of Islamic Revolution
The Lost Heritages: Islamic Structure and Leadership
BOOKS IN VIEW
The Revival of Yoruba Islam
Hijrah: The Beginning of an Era.
AWARDS
Al-Bayan Islamic Institute Honour: Award of Excellence on Contribution to the Progress of Islam and Society at large 2019
The Nigeria Police Community Relations Committee (PCRC) Honour: Award of Excellence on Rural Community Development 2018
Rojab Communication Honour: Award of Excellence on Contribution towards Islamic Radio & Television Program 2018
Modirazat Sharafudeen Islamic and Arabic School Honour: Mujadidu-deen 2018
Jama’atu Ta’awunil Muslimeen, Ilesah Branch Honour: The Great Reformer 2017
Nigerian Vogue International Magazine/ Journalism Centre Honour: Award of Excellence and Integrity 2015
Al-Bayan International Family Honour: The Youngest Islamic Hero of the Time 2015
Onward Heritage Crew Honour: ACE Islamic Scholar (In Recognition of Selfless Service to Humanity Race in General) 2013
Federation of Iwo Land Student Union Honour: Most Supportful Religious Figure 2007
Allahu Mo’y Islamic International Honour: Award of Excellence on Contribution to the Progress of Islamic Propagation in Nigeria 2006
International award by Al-Hudah Foundation For civilization and culture in Algeria
FRUITS OF HIS DA’AWAH: ESTABLISHMENTS SO FAR
Internet Radio (the first Islamic Internet Radio in Nigeria)
Al-Qudus Cyber Café (the first Islamic Cyber Café in Iwo, 2nd Cyber Cafe in Iwo)
Information and Communication Technology Training Centre
Printing Industry
At-Tamkeen Magazine and the Majority Newspapers
Multi Media Centre
Primary and Secondary Schools across South West (more than 40)
Al-Ummah College of Education
WAEC and NECO Approved Examination Center
E-learning Centre
Orphanage (Orphan home)
Ta’awun Centre for the Special Needs
Baytul Maal Islamic Foundation
Medical Facilities (not less than 3)
Islamic First Aid Group (ISFAG)
Food and Drug Control Unit (FDCU)
Ta’awun Health Initiative (THI)
Ta’awun Health Research (THR)
Islamic Intelligence Center (Center for Islamic Research and Development) among others.
Centre for women development among others.
Sheikh Daood Imran Molaasan, alondside his Idarah, Nuqaba’, ‘Urafa’ and Du’at, is able to register landmark achievements. And upon all the aforementioned achievements, he has unequivocally reiterated to his people (and made Affidavit in that respect) that none of the properties is his and none should be made personal property of anybody but should be regarded and treated, at all times, as endowment/property of Islam which must not be shared by any individual or group. What he lives to protect is the purpose of Islam.
Qudus Tv
Without Islam, Nations May Exist But They Will Struggle to Survive
History bears clear witness that societies devoid of divine guidance descend easily into chaos. Before the advent of Islam, much of the world was engulfed in darkness, marked by oppression, unchecked violence, injustice, and moral decay. Human life had little value, and power was sustained through cruelty and bloodshed.
The coming of Islam through Prophet Muhammad (saw) marked a turning point in human civilization. Islam did not merely introduce a new faith; it reformed society, purified moral consciousness, and restored dignity to humanity. Through its message of justice, accountability, and mercy, Islam transformed communities that were once trapped in barbarism into centers of civilization and ethical order.
The Roman Empire, often celebrated for its might, was equally notorious for its atrocities, exploitation, and moral corruption. It was the spread of Islam, with its insistence on justice, sanctity of life, and equality before the law that challenged and eventually dismantled such oppressive systems. History repeatedly confirms Islam’s role as a force for societal reform and human liberation.
At the heart of a safe and functional society lies Amanah—trust. Trust in leadership, trust in institutions, trust among citizens. Islam places amanah at the core of human responsibility, making it a sacred duty rather than a mere moral suggestion. This trust, by divine design, is a value Islam nurtures deeply in the believer.
Today, the failure of many government institutions and public agencies can be traced to the collapse of amanah. Corruption thrives, justice is delayed or denied, and leadership has become self-serving. These failures persist because the moral foundation that sustains trust is absent.
More painful, however, is the reality that Muslims themselves have drifted from unity. The absence of amanah is closely tied to the absence of a united Ummah. Disunity weakens moral authority, fragments purpose, and renders Muslims ineffective in addressing both their own challenges and those of the wider society.
In a divided nation, a united Muslim Ummah is not a luxury. It is a necessity. Unity empowers Muslims to restore trust, promote justice, and contribute meaningfully to national stability and development. Through unity, Muslims can solve their internal problems and become a source of peace and balance in the societies they inhabit.
Islam remains humanity’s most reliable compass for survival, morally, socially, and politically. Without it, nations may exist, but they will struggle to survive.
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If Customary Court Is Acceptable, Common Law Is Unquestioned, Then Sharia Law Should Not be Demonised.
Nigeria prides itself as a plural society multi-religious, multi-ethnic, and governed by laws meant to guarantee fairness to all. Yet, for Yoruba Muslims, this promise often feels hollow. The question that continues to beg for an honest answer is simple: why are Christian and traditional worshippers accommodated with ease, while Muslims are persistently treated with suspicion?
Since the colonial era, Nigeria has operated largely under Common Law, a legal system rooted in Christian Europe. Muslims did not oppose it. They adapted, cooperated, and coexisted. The Nigerian Constitution further recognises Customary Courts for traditional worshippers to resolve matters according to their customs. No outrage followed. No alarm was raised. Diversity was respected.
To ensure balance, the same Constitution also provides for Sharia Courts and Sharia Courts of Appeal for Muslims, strictly to handle personal and civil matters such as marriage, divorce, inheritance, and guardianship. This is not an imposition; it is a constitutional right.
Yet, the irony is glaring.
Whenever the word “Sharia” is mentioned, it suddenly becomes offensive, frightening, and “dangerous” to some Nigerians particularly those who harbour deep-seated prejudice against Islam. A lawful institution is misrepresented as extremism. A constitutional provision is painted as a threat.
Nowhere is this contradiction more painful than in Yorubaland.
In several parts of northern Nigeria, Sharia Courts exist and function peacefully alongside other legal systems. Christians live there. Traditional worshippers live there. Society has not collapsed. Justice has not been hijacked. Yet in Yorubaland where Muslims form a significant, historic, and indigenous population no state government has deemed it necessary to establish a Sharia Court, despite constitutional backing.
This raises disturbing questions.
Is Yoruba Muslim identity less deserving of recognition?
Is justice selective?
Or must Muslims continually suppress their legitimate demands to maintain a false sense of harmony?
What makes this injustice even more troubling is the expectation of silence. Muslims are told to “be patient,” “avoid tension,” and “not rock the boat,” even when their constitutional rights are ignored. Silence is demanded, not justice. Compliance is praised, not equity.
But peace without justice is merely postponed conflict.
Demanding Sharia Courts is not a call for domination, nor an attempt to Islamise society. It is simply a request for equal treatment under the law. If customary courts are acceptable, if common law is unquestioned, then Sharia clearly provided for by the Constitution should not be demonised.
Yoruba Muslims are not strangers in their own land. They are not second-class citizens. They have contributed immensely to education, commerce, politics, and national unity. Denying them institutional recognition is not neutrality It is discrimination.
A truly just society does not fear lawful diversity. It manages it.
Until governments in Yorubaland confront this imbalance with sincerity, the talk of fairness and inclusion will remain rhetoric. Muslims are not asking for privilege. They are asking for parity. And parity is not too much to ask in a nation that claims justice as its foundation
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In Yorubaland, Muslims Will Live, Sharia Will Stand, and the Sultan Remains the Leader
This world we live in, Nigeria in particular is not an accident. It is a creation of God Almighty, Allah. And every product has a maker; every creation has an Owner. When a company manufactures a product, it does not release it without a manual. The manual explains how the product should be used, maintained, and protected so that it can serve its purpose effectively.
Shariah is that manual. It is Allah’s guidance for human life, covering faith, morality, justice, family, economics, and peaceful coexistence. It is not a foreign imposition; it is divine instruction. To reject it without understanding is not courage, it is ignorance. To hate it because of hatred for Muslims or Islam is not reason, it is prejudice.
Many critics speak loudly about Shariah without knowing what it truly represents. Shariah is not an instrument of oppression; it is a framework of justice, responsibility, mercy, and order. It regulates life the same way traffic laws regulate the road so that everyone can move safely without collision.
In Yorubaland, the truth is, no one is forcing Shariah on anyone. This fact must be stated clearly and honestly. Shariah applies only to Muslims who willingly submit to it. It is not imposed on Christians, traditional worshippers, or anyone else. In fact, its operation is already recognized within Nigeria’s constitutional framework, particularly in matters of personal law.
Therefore, when some people declare that “Shariah will not survive on Yoruba soil,” they are denying reality. That statement is like attempting to abort a baby that has already been born. Shariah is alive. It is practiced. It is protected by law. And it is sustained by the faith of millions of Yoruba Muslims.
In Yorubaland, Muslims are not strangers. We are not guests. We are indigenous, rooted, and historically present. Our mosques, scholars, traditions, and institutions have existed for centuries. Islam did not arrive yesterday, and it is not leaving tomorrow.
Also, Within Islam, leadership is defined, not by ethnicity, not by region, but by the unity of the Ummah. The Sultan of Sokoto is historically and religiously recognized as the leader of Muslims in Nigeria. This is not a political invention; it is an Islamic reality grounded in history, scholarship, and consensus.
Being Yoruba does not erase Islamic brotherhood. A Yoruba Muslim does not stop being Yoruba but Islam binds him to a wider Ummah. Loyalty to faith does not cancel cultural identity; rather, it purifies and strengthens it.
We need to understand that peaceful coexistence is possible only when truth is respected, rights are acknowledged, and ignorance gives way to understanding. The sooner we accept this, the stronger and more united our society will be.
So Whether people like it or not, the truth remains firm: Muslims will live in Yorubaland, Shariah will remain, the Sultan will continue to be the leader of Nigerian Muslims. This is not a threat. It is not aggression. It is simply reality.
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Yoruba Muslim Professionals Partner Summit University for Muslim Community Development
Yoruba Muslim professional executives, under the umbrella of the Yoruba Muslim Professionals (YMP), have taken a major step toward strengthening educational and socio-economic development within the Muslim community through a strategic partnership with Summit University, Offa, Kwara State.
The delegation, led by the National Executive Director of YMP, Barrister Shita Olapade, paid a courtesy and working visit to Summit University yesterday, where both parties held extensive discussions on areas of mutual collaboration aimed at sustainable Muslim development and human capacity building.
According to Barrister Olapade, the visit was driven by the shared vision of empowering Muslim youths and professionals through education, innovation, and economic opportunities. He emphasized that meaningful development can only be achieved when professionals, academic institutions, and community stakeholders work together with a clear sense of purpose.
During the engagement, several key areas of collaboration were agreed upon. These include scholarship opportunities for deserving Muslim students, business and educational software development, capacity-building and professional training for students, and initiatives to promote an electronic and digital-driven economy. The partnership is also expected to expose students to real-world professional experiences and bridge the gap between academic learning and industry demands.
The Vice-Chancellor of Summit University, Professor Musa Aibinu, who led the university management team, warmly welcomed the YMP delegation and commended the initiative. He described the visit as timely and strategic, noting that Summit University, as an institution founded on strong moral and Islamic values, is committed to producing graduates who are not only academically sound but also socially responsible and economically relevant.
Professor Lawal assured the YMP team of the university’s readiness to work closely with Muslim professionals to advance knowledge, innovation, and community service. He added that partnerships of this nature align perfectly with the university’s mission to contribute meaningfully to national development while uplifting the Muslim Ummah.
Members of both teams expressed optimism that the collaboration would yield long-term benefits for students, professionals, and the wider Muslim community in Yorubaland and beyond. They also agreed to set up joint committees to fine-tune implementation strategies and ensure that the resolutions reached translate into tangible outcomes.
The visit marks a significant milestone in the growing effort by Yoruba Muslim professionals to leverage education, technology, and professional expertise as tools for empowerment, self-reliance, and sustainable development within the Muslim community.
Lukman Solahudeen Ayyubi
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CHECK YOUR STANCE: WHEN YOUR POSITION ALIGNS WITH THE ENEMIES OF ISLAM
Ali ibn Thābit delivered a warning that should shake every sincere Muslim to the core:
If you find yourself opposing a group of Muslims while the enemies of Islam are also opposing them, then know that something is deeply wrong with your idea. And if you wish to know where the righteous stand, look carefully at where the arrows of the enemies are pointing.
This is not a poetic statement. It is a dangerous mirror. It forces every Muslim to stop, reflect, and interrogate his position before Allah.
History teaches us a painful lesson: the enemies of Islam do not fire blindly. Their arrows are aimed with precision—towards those who threaten their interests, expose their injustice, and call people back to the authority of Allah. When a Muslim discovers that his voice, his pen, his platform, or his silence is reinforcing the same targets chosen by Islam’s enemies, then fear Allah, because you may have unknowingly crossed into betrayal.
The tragedy of our time is not only the aggression of Islam’s enemies, but the eagerness of some Muslims to stand beside them—clapping, justifying, and attacking fellow believers under the illusion of “reason,” “moderation,” or “progress.” When the enemy smiles at your stance, funds your narrative, amplifies your voice, and weaponizes your words against Muslims, it is no longer wisdom. it is deviation.
Let it be clearly stated: this principle is not a license for blind loyalty or error worship. Islam commands justice, not fanaticism. But it also forbids aiding falsehood against the believers. Criticism within Islam must be rooted in knowledge, sincerity, and fear of Allah—not in alignment with hostile forces that seek the humiliation of the Ummah.
Ask yourself difficult questions before it is too late:
Who benefits from my position?
Whose agenda does my criticism advance?
The people of truth are rarely comfortable. They are resisted, attacked, misrepresented, and isolated. This was the path of the Prophets, the Companions, and every sincere reformer. The arrows of falsehood have always been drawn toward them.
If your Islam costs you nothing, no comfort, no reputation, no privilege, then examine it carefully. Truth always demands a price. When Islam is reduced to slogans without sacrifice, it becomes weak, distorted, and hollow.
O Muslims,This is an age of confusion, where falsehood wears the clothing of wisdom and betrayal is marketed as enlightenment. Do not be deceived. Stand where Allah commands you to stand, not where the enemy invites you.
Choose your position wisely. History records stances, but Allah records intentions and consequences. And remember: the arrows of the enemies never lie. Follow their direction, and you may just find the people of truth.
Allah is watching.
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Islam and the Ottoman Example: When Faith Built Civilization, Not Exclusion
The Ottoman Empire stands as one of history’s most compelling proofs that Islam, when practiced as a system of governance, nurtures development, justice, and coexistence rather than discrimination. For over six centuries (1299–1922), the Ottomans ruled vast and diverse territories across Europe, Asia, and Africa, governing Muslims, Christians, Jews, and others under an Islamic framework that prioritized order, dignity, and social stability.
Contrary to modern misrepresentations, the Ottoman Empire did not impose forced conversion or religious erasure. Instead, it institutionalized coexistence through what became known as the Millet System. Under this system, religious communities—Muslims, Orthodox Christians, Armenians, Jews, and others—were granted autonomy to manage their internal affairs, including worship, education, family law, and community leadership.
Churches, synagogues, and monasteries not only existed but flourished. In fact, Jews expelled from Spain in 1492 found refuge in Ottoman lands, where they were welcomed, protected, and allowed to thrive economically and intellectually. This historical reality dismantles the myth that Islamic rule is inherently intolerant.
While Muslims held political leadership—as expected in an Islamic state—non-Muslims were not marginalized or erased. They were protected by law, their lives and properties safeguarded, and their religious identities preserved. Taxes such as jizya were not tools of oppression but substitutes for military service, which non-Muslims were exempt from. In return, they enjoyed state protection and civil rights, an arrangement far more humane than the religious persecutions common in contemporary European kingdoms.
Islamic principles underpinned the Ottoman commitment to development. Cities like Istanbul, Bursa, Damascus, Cairo, and Sarajevo became centers of architecture, education, trade, and public welfare. Hospitals schools (madrasas), libraries, roads, aqueducts, and public kitchens were funded through waqf (Islamic endowments), a system rooted in Islamic charity and social responsibility.
Science, medicine, astronomy, law, and arts thrived because Islam encouraged knowledge as an act of worship. Development was not accidental; it was ideological.
The Ottomans understood that power without justice is fragile. Islamic law (Sharia) was applied with checks and balances, and even sultans could be challenged by judges. This legal culture fostered trust among diverse populations and ensured longevity in governance. It is no coincidence that the Ottoman Empire outlasted many empires built on ethnic or religious exclusion.
The Ottoman example exposes the weakness of the claim that Islam is incompatible with pluralism or progress. History proves the opposite: Islam, when allowed to operate authentically, builds civilizations where faiths coexist and societies advance.
In an age where Islam is often portrayed as a problem, the Ottoman legacy stands as a reminder that the real issue is not Islam but its distortion, exclusion, or replacement by colonial and ideological agendas.
The Ottoman Empire was not perfect, but it was principled. It demonstrated that Islam does not destroy diversity, it organizes it; it does not hinder development, it drives it. At a time when many societies were burning heretics and silencing minorities, the Ottomans were governing difference with law, mercy, and structure.
The Ottoman experience remains a historical rebuke to Islamophobia and a powerful reference point for anyone seeking evidence that Islam can rule justly in a multi-religious
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Let the Igbo Muslims Breathe
Nigeria is a nation built on diversity of ethnicity, culture, language, and faith. Yet, within this diversity, some groups still struggle for acceptance. One such group is Igbo Muslims, a minority within a minority, often marginalized both for their ethnic identity and their religious belief. The call to “Let the Igbo Muslims breathe” is a call for freedom, dignity, and equal belonging.
The Igbo people are widely known in Nigeria as predominantly Christian. Because of this generalization, Igbo Muslims are frequently treated as anomalies questioned, distrusted, or even rejected by their own ethnic kin. Many face social exclusion, family pressure, and community discrimination simply for choosing a different faith. Their “Igboness” is sometimes unfairly measured by their religion, as though identity and belief must be inseparable.
Freedom of religion is a constitutional right in Nigeria. It guarantees every citizen the liberty to worship according to conscience, without fear or coercion. When Igbo Muslims are harassed, silenced, or pressured to abandon their faith, that right is violated. Faith should be a personal journey, not a basis for punishment or rejection.
Letting Igbo Muslims breathe means allowing them to exist without suspicion, practice their faith without hostility, and express their identity without fear. It means acknowledging that being Igbo is about shared history, culture, and language, not adherence to a single religion. Islam, like Christianity or traditional beliefs, does not erase one’s ethnic roots.
A truly progressive society is one that protects its minorities. Families must learn to prioritize love over intolerance. Communities must reject stereotypes. Leaders must speak clearly against discrimination in all its forms.
To let Igbo Muslims breathe is to strengthen Nigeria’s unity. When every group feels seen, heard, and respected, the nation moves closer to peace and justice. Diversity should never be a burden; it should be our greatest strength.
Let the Igbo Muslims breathe. Let them belong. Let them live free.
Sheikh Daood Imran Molaasan
The GRAND MUFTI of Yorubaland
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Sheikh Daood Imran Molaasan: A Pillar of Compassion and Community Development
Daood Imran Molaasan stands as a remarkable example of selfless service, faith-driven leadership, and unwavering commitment to community development. His life and works reflect the true beauty of Islam through action, compassion, and sincerity.
One of his most touching contributions is the construction of homes for orphans, providing them not only with shelter but also with dignity, hope, and a sense of belonging. His care for the vulnerable extends further to widows, whom he continually supports through various forms of assistance, helping them regain stability and confidence in their life.
Understanding the realities of daily life within the community, Sheikh Daood Imran Molaasan has also provided safety helmets for okada riders. This thoughtful initiative promotes safety, responsibility, and care for human life values deeply rooted in Islamic teachings.
Through the establishment of Al-Badri Nigeria Limited, he created opportunities for empowerment and skill development. Bricklayers, carpenters, welders, and many other apprentices operate under this platform, gaining valuable vocational skills that enable them to earn a living with dignity. By reducing the prices of essential building materials such as sand and gravel, he has made home construction more affordable, allowing families to improve their living conditions while witnessing the practical beauty of Islam through fairness and generosity.
In the area of security, his role in Al-Jayshu Islamy is highly commendable. This group works hand in hand with security agencies to help safeguard communities across Yorubaland. Their presence has strengthened peace, cooperation, and trust, showing that community security thrives best through collective responsibility.
Everything associated with Sheikh Daood Imran Molaasan the Grand Mufti of Yorubaland reflects goodness, service, and positive impact. His contributions to social development, economic empowerment, and community security are profound and far-reaching. He is not only building structures but also building lives, character, and a legacy of compassion that continues to inspire many.
Indeed, his life is a powerful reminder that true leadership lies in service, and true faith is best expressed through actions that uplift humanity .
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Grand Mufti: The Man Who Invested in Education for Transformation
In an era where progress is often measured by wealth accumulated or influence wielded, the Grand Mufti stands apart as a man who chose a nobler legacy: the transformation of society through education. His life’s work is a powerful reminder that the most enduring investment is not in structures alone, but in minds, values, and human potential.
Driven by an unshakable belief that education is the foundation of true development, the Grand Mufti devoted his resources, time, and vision to building institutions that empower individuals and uplift communities. Across Yorubaland, he established more than sixty nursery and primary schools, providing thousands of children with access to quality education at the most formative stage of life. These schools are not merely centres of learning; they are sanctuaries where knowledge, discipline, and moral values are nurtured side by side.
Understanding that sustainable development requires a continuous educational ladder, his vision extended beyond basic education. He went on to establish a College of Education and a College of Health, institutions designed to produce skilled teachers, health professionals, and community leaders. Through these colleges, the Grand Mufti addressed two of society’s most critical needs, education and healthcare, ensuring that future generations would not only be learned, but also capable of caring for the physical and intellectual well-being of their communities.
What makes this achievement even more remarkable is that it was accomplished without foreign aid. In a world where large-scale educational projects often depend on external funding, the Grand Mufti relied on local resources, personal sacrifice, and the collective strength of his community. This independence stands as a testament to self-reliance, accountability, and the power of homegrown solutions. It sends a clear message: meaningful development can be achieved when vision is matched with commitment and integrity.
Further deepening his contribution to humanity, the Grand Mufti established the Islamic Centre for Research and Human Development. This centre serves as a hub for intellectual inquiry, ethical reflection, and social development, bridging faith and modern knowledge. It reflects his belief that religion and education are not opposing forces, but complementary tools for building balanced, enlightened, and compassionate societies.
The Grand Mufti’s legacy is written not only in buildings and institutions, but in the countless lives transformed through access to education and opportunity. Teachers trained, children enlightened, health workers empowered, and communities strengthened, all stand as living proof of his vision.
Indeed, he is more than a religious leader; he is a nation builder. By investing in education without seeking external validation or aid, the Grand Mufti has shown that true leadership lies in service, foresight, and unwavering dedication to the future of humanity. His story is an enduring inspiration, reminding us that when education is planted with sincerity, transformation becomes inevitable.
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BIOGRAPHY OF SHEIKH DAOOD IMRAN MOLASAN
#officeofthegrandmufti
Having realized that greatness of a worthy cause or and struggle (such as struggle to standardize and then fortify Yoruba Islam) is not attached to personal achievement of individuals that live around the cause but the sacrifice made to bring honour, dignity and value to such cause, then Sheikh Daood Imran Molaasan went ahead; despite his numerous scholarship opportunities to Saudi Arabia, Kuwait and Qatar; to sacrifice his personal life for that worthy cause and continue to struggle (with those people around him) to create a channel or a new path for the rebirth of pristine Islam in Yorubaland. And, today, what he sacrificed for has begun to yield positive result.
Today, we are telling the world about the beginning of an ERA in Yorubaland, the ERA always dreamt about by a great scholar of Da’awah: Sheikh Daood Imran Molaasan, the founder and National President of Jama’atu Ta’awunil Muslimeen.
Sheikh Daood Imran Molaasan is one of the grand students of the revivalist of Islamic Law, ethics and dressing, Sheikh Abdul Baki Muhammad (May Allah be pleased with him). He started his educational career at Ansar-ud-deen Primary School, Iwo, then he proceeded to Islahudeen Arabic School, Iwo where he completed his Idaadiy education and after that he attended, for his Thanawiy education, Shariah College of Sheikh Hadiyatullahi Abdul Rasheed. After Thanawiyyah, though he had various scholarship (offers) to further his education abroad, he believed he had to devote better part of his youthful age to Da’awah (a cause he believed and still believes is greater than his educational achievements).
Thus, in 1994, he founded Jama’atu Ta’awunil Muslimeen, and by 1995, he had been totally immersed in Islamic struggle, Islamic activism and sordid research on how to standardize and fortify Islam practiced in Yorubaland. But despite being overwhelmed with comprehensive Islamic work that covers every aspect of human life, Sheikh Daood Imran Molaasan took from his time and went ahead to enroll for Bachelor of Arts in Islamic Studies at Islamic online University (and did some other Certificate Courses in Islamic Jurisprudence, History and Management).
Just as his late mentor and grand teacher, Sheikh Daood believes in revivalism and therefore he organizes and champions different struggles at all grassroots of South West Nigeria (including some Northern states, such as Kwara, Sokoto, Zamfara and Federal Capital Territory) not only to protect the legacy of Sheikh Abdul Baki Muhammad but also to awaken the present generation of Nigerian Muslims to the task of uniting Muslims, establishing pristine Islam, regaining the lost glory and fortifying the targeted Islamic community.
To achieve the feat, Sheikh Daood Imran Molaasan read into the past of Muslims, travelled far and near and studied under different Islamic scholars with technically ideologies and understandings of Islamic Movement. He met and interacted with some Saudi Sheikhs, Syrian Sheikhs, Yemen Sheikhs, Turkish Sheikhs, Egyptian Sheikhs among others and he did not only learn few things from all but also appealed to them to unite for the sake of Islam
It is part of Sheikh Daood Imran Molaasan to interact with Islamic scholars and elders, some of whom are: Sheikh Abdul Baqi Muhammad, Sheikh Muhammed Kamaldeen Al-Adabiy (the late Grand Mufti of Ilorin Emirate and its Environ),Sheikh Muqaddam Akinola, Sheikh Imran Eleha, Professor Ishaq Akintola, Dr. Abdul Lateef Abdul Hakeem, Abu Mazeedatilkhayr Bn Sa'eed and a host of others.
Sheikh Daood had attended a lot of international outings, meetings, seminars and conferences in countries such as Kingdom of Saudi Arabia, Libya, Tunisia, Algeria and Lebanon, and he is considered, by men of “salt and substance” he met, as one of the outstanding personalities (from among the great figures of Islamic thought and from the men of contemporary Islamic awakening) Nigeria is blessed with. He stands for positive change, struggles for change and proclaim same to the world.
The change he stands for covers every aspect of human life: from personal morality to general ethics, from spirituality to business, economics and politics. He is always after Islamic establishment and revival and believes that is the only way for Muslims to live a genuine life and for Islam to genuinely survive and PEACEFULLY spread.
INTERNATIONAL CONFERENCES AND SEMINARS
International Conference on Palestine 2013
Country: Algeria
International Conference on Palestinian Resistance Country: Lebanon 2013
International Conference on Public Relations 2014
Country: Yemen
Visitation to the National Headquarter of World Assembly of Muslim Youth. Country: Riyad, Saudi Arabia 2015
International Islamic Conference on Dawah 2014
Country: Libya
International Conference on Right of Return 2016
Country: Syria
International Conference on Islamic Radio in Africa Country: Sudan
2016
BOOKS / PUBLICATIONS
The Betrayed Nation
Revolution Letter to Muslim Youth
The Message of Islam
Nigeria: 175 years of Christianization
Ahmad Yasin: The Symbol of Islamic Revolution
The Lost Heritages: Islamic Structure and Leadership
BOOKS IN VIEW
The Revival of Yoruba Islam
Hijrah: The Beginning of an Era.
AWARDS
Al-Bayan Islamic Institute
Honour: Award of Excellence on Contribution to the Progress of Islam and Society at large 2019
The Nigeria Police Community Relations Committee (PCRC)
Honour: Award of Excellence on Rural Community Development 2018
Rojab Communication
Honour: Award of Excellence on Contribution towards Islamic Radio & Television Program 2018
Modirazat Sharafudeen Islamic and Arabic School Honour: Mujadidu-deen 2018
Jama’atu Ta’awunil Muslimeen, Ilesah Branch
Honour: The Great Reformer 2017
Nigerian Vogue International Magazine/ Journalism Centre Honour: Award of Excellence and Integrity 2015
Al-Bayan International Family
Honour: The Youngest Islamic Hero of the Time 2015
Onward Heritage Crew
Honour: ACE Islamic Scholar (In Recognition of Selfless Service to Humanity Race in General) 2013
Federation of Iwo Land Student Union
Honour: Most Supportful Religious Figure 2007
Allahu Mo’y Islamic International
Honour: Award of Excellence on Contribution to the Progress of Islamic Propagation in Nigeria 2006
International award by Al-Hudah Foundation For civilization and culture in Algeria
FRUITS OF HIS DA’AWAH: ESTABLISHMENTS SO FAR
Internet Radio (the first Islamic Internet Radio in Nigeria)
Al-Qudus Cyber Café (the first Islamic Cyber Café in Iwo, 2nd Cyber Cafe in Iwo)
Information and Communication Technology Training Centre
Printing Industry
At-Tamkeen Magazine and the Majority Newspapers
Multi Media Centre
Primary and Secondary Schools across South West (more than 40)
Al-Ummah College of Education
WAEC and NECO Approved Examination Center
E-learning Centre
Orphanage (Orphan home)
Ta’awun Centre for the Special Needs
Baytul Maal Islamic Foundation
Medical Facilities (not less than 3)
Islamic First Aid Group (ISFAG)
Food and Drug Control Unit (FDCU)
Ta’awun Health Initiative (THI)
Ta’awun Health Research (THR)
Islamic Intelligence Center (Center for Islamic Research and Development) among others.
Centre for women development among others.
Sheikh Daood Imran Molaasan, alondside his Idarah, Nuqaba’, ‘Urafa’ and Du’at, is able to register landmark achievements. And upon all the aforementioned achievements, he has unequivocally reiterated to his people (and made Affidavit in that respect) that none of the properties is his and none should be made personal property of anybody but should be regarded and treated, at all times, as endowment/property of Islam which must not be shared by any individual or group. What he lives to protect is the purpose of Islam.
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