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Ironfaceman:
I appreciate your concern. However you have failed to realize almajaris is just another name for orphans.

In English we say pandemic for something that is prevalent. The rate of parent less children in the North is enough for case study

Also calling the region or ethnic by the issue bothering them is north stereotype.

OK if I say herds men. Which ethnic is prevalent with herds men.

In biology In other to understand an organism you name it by its characters and qualities.

Northern in context shows is a problem there. That's why in Sabo in Kano you find children sleeping on asphalt road.

These little ones are the victims but the region don't see it that way.

Lastly Islam support child marriage i hope you know.

I appreciate your clarification, but your argument actually proves my point: we should use accurate terms and evidence when discussing serious social problems, not generalize an entire people or attach one crime to a whole region.

First, Almajiri does not mean “orphan.” That is factually incorrect. UNICEF’s National Guidelines for Alternative Care in Nigeria defines an Almajiri as a young person, usually male, who leaves home to join an unregistered Qur’anic teacher (Mallam). Academic literature likewise explains that the word comes from the Arabic al-muhajirun and refers to children who migrate from their homes to seek Qur’anic education. Some become street children or beggars because of poverty and failures in the system, but being an orphan is not the definition of Almajiri.

Second, I have no problem acknowledging that Northern Nigeria has a serious child-marriage and child-protection problem. The evidence is clear. UNICEF reports that child marriage is substantially more prevalent in the North, particularly the Northeast and Northwest. The 2024 UNICEF situation analysis reports rates above 54% in those regions among women aged 20–49, while the national figure has been declining.

But acknowledging a regional disparity is completely different from saying that every crime involving a child should be explained through “Almajiris,” Northerners or Islam. That is where your argument becomes a stereotype rather than an analysis.

Your biology-class analogy is also problematic. Biology identifies organisms according to scientifically relevant characteristics; it does not justify assigning a criminal act to an entire ethnic or religious population because some members of that population have a higher prevalence of a particular social problem.

And your herdsmen analogy doesn't prove your point either. If someone commits a crime and happens to be a herdsman, we identify the individual offender and the specific circumstances. We don't logically conclude that every Fulani person, every herdsman, or every pastoral community is responsible for that person's crime.

Third, you said Almajiris are “orphans.” The evidence doesn't support that generalization. Research describes Almajirai as children who leave their parents to study Qur'an under Mallams; some come from poor or disrupted families, but they are not categorically orphans. In fact, UNICEF treats children deprived of family care and Almajiri as related but distinguishable categories of vulnerable children.

Now, regarding Islam and child marriage: this deserves an honest discussion rather than a slogan. There have historically been Islamic juristic opinions permitting marriage at very young ages under particular conditions, and there are classical texts that are frequently cited in that debate. But it is inaccurate to reduce the entire Islamic position to “Islam supports child marriage” without acknowledging the substantial Islamic scholarship emphasizing maturity, welfare, capacity and prevention of harm. For example, an Al-Azhar/UNICEF publication discusses the classical evidence and specifically argues that a child who cannot bear the physical and emotional responsibilities of marriage should not be married.

More importantly, the Nigerian legal position is clear: Section 21 of the Child Rights Act provides that a person under 18 cannot contract a valid marriage under the Act, and Section 23 provides penalties relating to child marriage and betrothal.

So if a 12-year-old is raped and impregnated, the discussion should be about sexual abuse, protection of the child, prosecution of the offender and the failure of the systems that allowed the abuse to occur. UNICEF's national violence survey found that violence against children is a nationwide problem: six in ten Nigerian children experienced some form of violence before age 18, and sexual violence affects children across the country.

You are therefore correct about one thing: Almajiri children are vulnerable and deserve serious attention. But that vulnerability makes them victims requiring protection; it does not make “Almajiri” a synonym for orphan, rapist, child abuser or evidence of Islamic criminality.

We can condemn child abuse in Northern Nigeria without insulting Northerners. We can criticize harmful practices within Muslim communities without falsely representing every Muslim. And we can discuss the genuine prevalence of child marriage without turning an individual criminal case into an ethnic or religious indictment.

Facts should lead the argument. If we genuinely care about the children, then let us protect ALL Nigerian children—North, South, Muslim, Christian, Hausa, Yoruba, Igbo and every other community—with the same standard of justice.

Ironfaceman:
This is repulsive! Those days in biology class. I remember the teacher say at twelve that the female body is still developing.

But I guess people like zayyanu hallilu Don't know about this.

Many of the almajaris come from this obscene affair

I would recommend stoning this bastard to death but in the North he would be forced to marry her

What happened to that 12-year-old girl is absolutely repulsive and should be condemned without reservation. A child cannot be treated as a consenting adult, and whoever impregnated her should face the full force of the law.

However, let’s separate the crime from ethnic, regional, or religious stereotyping. Child sexual abuse is not an “Almajiri problem,” nor is it something peculiar to Northern Nigeria. It occurs across different tribes, religions, social classes and regions in Nigeria. The identity of the offender should not be used to label an entire community.

Mentioning Almajiris in this context as though they are products of such “obscene affairs” is both unfair and misleading. Many Almajiri children are themselves vulnerable children who face poverty, neglect and lack of access to education. They should not be collectively associated with sexual crimes committed by individual adults.

If we genuinely care about protecting children, our conversation should focus on child protection, proper sex education, responsible parenting, prosecution of offenders, and eliminating every cultural or social practice that exposes children to abuse—regardless of whether the offender is Hausa, Yoruba, Igbo, Muslim, Christian, rich or poor.

Condemn the criminal, absolutely. But don't turn the crime of one individual into an excuse to insult or stereotype an entire ethnic, regional or religious group. Justice should be about accountability, not prejudice.

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Ileaye:
Terrorists killing terrorists, kò kàn ayé.

Calling it “terrorists killing terrorists” doesn’t make you brave—it only exposes how cheap human life has become in your thinking.

A man was stabbed after Jumu’ah, and instead of condemning both the attack and the mob killing that followed, you turned someone’s death into a joke. Kò kàn ayé? It will concern the earth when society starts celebrating murder simply because the victim is someone you dislike.

If your morality changes depending on who is killed, you don't stand for justice—you stand for vengeance.

Murder does not become justice because the dead person was accused of wrongdoing. A mob is not a court, and bloodlust is not courage.

Today you celebrate because you think the victim deserved it. Tomorrow, another crowd may decide that you deserve it. When law disappears and mobs become judge, jury and executioner, nobody is safe.

Condemn the stabbing. Condemn the mob killing. Condemn violence—without hypocrisy.
....

A RESPONSE TO THE CLAIM: “IN ISLAM, WHO DO MUSLIMS SUBMIT TO—MUHAMMAD OR ALLAH?”

The question sounds challenging, but it rests on several historical and Qur’anic misunderstandings. Islam does not teach Muslims to submit to Muhammad *instead of* Allah. The Qur’an repeatedly establishes that **Allah alone is the ultimate authority**, while Muhammad ﷺ is His Messenger whose authority comes from Allah.

Allah says:

“Say: Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds. He has no partner.
> — Qur’an 6:162–163

So the foundation is clear: **submission is ultimately to Allah.**

The Prophet Muhammad ﷺ was not a second god, a partner with Allah, or an independent lawgiver. He was a servant and messenger of Allah.

1. Zaynab and the claim that Allah “approved Muhammad's desire”

This argument assumes the very thing it is trying to prove.

The Qur’an actually records Muhammad ﷺ being **corrected by Allah**, which completely undermines the idea that Allah simply manufactured revelations to satisfy Muhammad's personal desires.

Regarding Zaynab, the Qur’an says:

“You concealed within yourself what Allah was to disclose, and you feared the people, while Allah has more right that you fear Him.”
> — Qur’an 33:37

Notice what is happening: Allah is **criticising His Prophet**, not obeying him.

The marriage had a broader legal and social purpose: eliminating the pre-Islamic assumption that an adopted son was identical to a biological son for purposes of marriage and lineage.

The same verse explicitly says:

“…so that there would be no discomfort for the believers concerning the wives of their adopted sons…”**
> — Qur’an 33:37

And the Qur’an elsewhere makes the distinction explicit:

“Nor has He made your adopted sons your [true] sons.”**
> — Qur’an 33:4

Calling this simply “Muhammad wanted another man's wife and Allah approved it” strips the passage of its actual context.

More importantly, if Muhammad were inventing revelations whenever convenient, why would the Qur’an preserve revelations that rebuke him?

For example:

“He frowned and turned away because there came to him the blind man…”**
> — Qur’an 80:1–2

And:

“May Allah pardon you! Why did you give them permission [to stay behind] before it became evident to you who were truthful…”**
> — Qur’an 9:43

A person fabricating divine revelations to glorify himself would have little obvious reason to preserve public corrections of himself.

---
2. The change of the Qiblah

The claim that Muhammad ﷺ changed the direction of prayer simply because the Jews refused to accept him is an interpretation imposed upon the Qur’an.

The Qur’an itself gives the reason for the change and describes Muhammad ﷺ repeatedly looking toward the sky, waiting for Allah's command:

“We have certainly seen you turning your face toward the heaven, and We will surely turn you to a direction of prayer that will please you.
> — Qur’an 2:144

The crucial point is this:

Muhammad did not independently change the Qiblah. Allah commanded the change.

And the Qur’an immediately frames it as a test of obedience:

“…And We did not make the direction which you formerly faced except to distinguish those who follow the Messenger from those who would turn back…”**
> — Qur’an 2:143

If the argument is that Muhammad was simply making Allah conform to his wishes, then the burden is on the claimant to demonstrate that from the text. The Qur’an does not say, “Muhammad commanded Allah to change the Qiblah.”

Rather, it presents Muhammad as **waiting for revelation**.

---

3. “Allah forbade four wives, but Muhammad was allowed eleven”

This statement is factually wrong.

The Qur’an does **not** say that Allah permitted ordinary Muslim men to marry only four wives in all circumstances and then gave Muhammad an arbitrary “wildcard.”

Qur’an 4:3 says:

“Marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one…

Then Muhammad ﷺ received **specific marital regulations applicable to him**, just as prophets can have specific obligations and restrictions that do not apply identically to every believer.

But notice something important: **being given a special rule does not make someone God.**

Prophets throughout religious history received particular commands.

The Qur’an itself says:

“The Prophet is closer to the believers than their own selves, and his wives are their mothers.”**
> — Qur’an 33:6

His position therefore involved responsibilities and regulations different from those of ordinary Muslims.

And Qur’an 33:52 actually demonstrates that Muhammad ﷺ was **restricted**:

“It is not lawful for you [to marry additional] women after this…”**

So the picture is not simply “Muhammad wanted women and Allah approved everything.”

---

4. “Muhammad was given permission for banditry and terrorism”

This is a serious historical accusation and should not be made by collapsing warfare, raiding, terrorism and ordinary commercial activity into one category.

The early Muslim community faced persecution, expulsion, confiscation of property and armed conflict. The Qur’an's first permission concerning armed fighting is explicitly connected to people who had been wronged:

“Permission [to fight] has been given to those who are being fought because they were wronged…”**
> — Qur’an 22:39

And the Qur’an establishes limits:

“Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.”**
> — Qur’an 2:190

Whatever one's interpretation of individual events in Muhammad's biography, it is intellectually dishonest to take the word “caravan” and automatically translate it into the modern concept of **terrorism**.

Modern terrorism is a specific political and legal category involving deliberate violence against civilians to create fear or achieve political objectives. Applying the word indiscriminately to seventh-century Arabian warfare does not prove anything about Islamic theology.

Indeed, the Qur’an expressly prohibits transgression.

---

5. The story of fifty prayers becoming five

This argument is based primarily on **Hadith**, not on a Qur’anic verse.

But even within the traditional Islamic account, the conclusion does not follow.

According to the famous narration, Moses advised Muhammad ﷺ to ask Allah for a reduction, and Muhammad returned to Allah repeatedly until the obligation was reduced to five daily prayers, while the reward remained equivalent to fifty.

Whether someone accepts the narration or debates its interpretation, it certainly does **not establish that Muhammad controlled Allah.

Quite the opposite: Muhammad had to **petition Allah**.

The servant asks.

Allah decides.

That is submission—not the other way around.

---

6. “Allah commanded Muhammad to read, but Muhammad refused”

This is another misunderstanding of the Arabic word **“Iqra’.”**

The opening revelation is traditionally rendered:

“Read/Recite in the name of your Lord who created.”**
> — Qur’an 96:1

The Arabic verb *iqra’* can carry the meaning **“recite,” “read,” or “proclaim,”** depending on context.

The text does not say Muhammad was commanded to go to school, learn literacy, and then deliberately refused.

In fact, the Qur’an describes Muhammad as **“ummi”** (7:157; 7:158), commonly understood in Islamic scholarship as unlettered/unscriptured, although the precise semantic discussion is more nuanced.

The purpose of the first revelation was not an ordinary literacy lesson.

It was the beginning of revelation.

And again, the fundamental point remains: Muhammad was receiving a command; he was not commanding Allah.

---

THE SHAHADA DOES NOT MAKE MUHAMMAD A PARTNER WITH ALLAH

This may be the biggest conceptual misunderstanding in the entire argument.

The Shahada is:

أشهد أن لا إله إلا الله وأشهد أن محمدًا رسول الله**

“I testify that there is no deity worthy of worship except Allah, and I testify that Muhammad is the Messenger of Allah.”**

Look carefully at the wording.

It does **not** say:

“There is no god but Allah and Muhammad.”**

It says:

Allah is the only deity worthy of worship. Muhammad is His Messenger.**

The Qur'an itself repeatedly distinguishes between Allah and His Messenger:

“Muhammad is only a messenger of Allah…”**
> — Qur’an 3:144

And Muhammad himself is commanded to say:

“I am only a human being like you, to whom it has been revealed that your god is One God.”**
> — Qur’an 18:110

So Muhammad's inclusion in the Shahada actually reinforces his status as **Messenger**, not deity.

---

“BUT WHAT ABOUT PREVIOUS PROPHETS?”

The argument that previous prophets could not have been genuine prophets because they did not pronounce Muhammad's Shahada misunderstands Islamic theology.

Muslims believe that **the fundamental message of all prophets was submission to the One God.**

The Qur’an says:

“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid false gods.’”**
> — Qur’an 16:36

Abraham, Moses, Jesus and Muhammad were not preaching different gods.

Their historical communities had different laws and circumstances, but the central call was worship of the One God.

The Qur’an even describes Abraham as one who **“submitted”** to Allah (2:131).

And Jesus is described as calling people to worship Allah:

“Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.”**
> — Qur’an 3:51

Therefore, Muslims do not believe that Muhammad invented the concept of submission to Allah. They believe he **completed and confirmed the prophetic message**.

---

SO, WHO DO MUSLIMS SUBMIT TO—ALLAH OR MUHAMMAD?

Allah.

But the question contains a false choice.

Muslims submit to Allah **by following the Messenger whom Allah commanded them to follow.**

The Qur’an says:

“Whoever obeys the Messenger has indeed obeyed Allah.”**
> — Qur’an 4:80

Why?

Because Muhammad is not being obeyed as a god.

He is being obeyed **as Allah's Messenger.**

There is a huge difference between:

“I obey Muhammad because Muhammad is God.”**

and:

“I obey Muhammad because Allah commanded me to follow His Messenger.”**

Islam teaches the second.

And the Qur’an makes the hierarchy unmistakable:

“O you who believe! Obey Allah and obey the Messenger…”**
> — Qur’an 4:59

Allah is the source of ultimate authority.

Muhammad ﷺ is the Messenger through whom that guidance was conveyed and whose example explains how it is to be lived.

---

THE DEEPER PROBLEM WITH THE ARGUMENT

The argument repeatedly takes:

“Allah gave Muhammad a command”**

and somehow transforms it into:

Allah was obeying Muhammad.”**

Those are not the same thing.

If a king grants an ambassador authority to negotiate, the ambassador does not become the king.

If a government gives a judge authority to issue judgments, the judge does not become the government.

And if Allah gives His Messenger authority to teach, judge and implement revelation, the Messenger does not become Allah.

The Qur'an explicitly warns Muhammad himself:

f he had attributed to Us some false sayings, We would have seized him by the right hand; then We would have cut from him the aorta.
— Qur’an 69:44–46

That is hardly the picture of Allah being controlled by Muhammad.

The Prophet is repeatedly presented as **Allah's servant, messenger, recipient of revelation, and accountable servant.**

So the intellectually honest conclusion is not:

Muslims choose between Allah and Muhammad.”**

It is:

Muslims worship Allah alone and follow Muhammad because Allah commanded them to follow His Messenger.**

That distinction is at the very heart of Islamic monotheism.

Allah is the One worshipped.
Muhammad is the one who delivered the message.
Allah is the Master.
Muhammad is the Messenger.
Allah is the ultimate authority.
Muhammad ﷺ is the servant and Messenger who conveyed His authority.**

Confusing the Messenger with the One who sent him is precisely the theological error Islam itself warns against.

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MrsAyomide:
Hijab is for the poor that don’t have a voice

I cry whenever I see a woman putting on that hijab/burka.

Well, you won’t know the importance of free life until you experience it.. Emacipate yourself from this bondage and breath in the free oxygen God gave you willingly.. Stop obstructing the fresh air..

You will give up especially when you see them eating in the public..

I pity poor Muslim women.

We call for Justice for poor Muslim women !

You say you “cry” when you see a Muslim woman in hijab, yet you have no idea what is in her heart or why she chose it. That isn’t concern—it is arrogance disguised as sympathy.

Freedom is the ability to choose what you believe and how you dress, not forcing your personal definition of “freedom” on everyone else. A Muslim woman wearing hijab is not suffocating; she is exercising her right to live according to her faith.

And eating in public? 😂 If seeing a Muslim woman eat is enough to make you “pity” her, perhaps the problem isn’t her hijab—it’s your inability to respect a life different from yours.

You don't have to believe in Islam. You don't even have to like the hijab. But mocking another person's religion doesn't make you enlightened; it simply exposes your intolerance.

Islam does not need your pity. Muslim women do not need your permission. And my religion certainly does not need your approval.

Learn to respect what you don't understand before calling someone else “enslaved.” Sometimes the loudest person preaching freedom is simply demanding the freedom to insult others without being challenged.

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