In October 2024, I authored an article titled “Building a Stronger Dagbon: A Call to Action.” Today, on Friday, April 25, 2025, I feel compelled to revisit this noble cause—this time from the vantage point of religion and spiritual unity. I write not to point fingers but to hold a mirror to ourselves, the Muslim community of Dagbon, particularly our revered Islamic clerics and imams, in the hope that we may all reflect and recalibrate.
A Call from the Overlord
Not long ago, the Overlord of the Dagbon Kingdom, Ya Naa Abubakari Mahama II, summoned Muslim leaders to his palace, concerned about growing disunity within our religious landscape. This unrest was triggered by divisive tafsir sessions conducted during Ramadan, where instead of enlightenment, the pulpits became platforms for sectarian attacks and theological superiority.
Dagbon, as a traditional and religious stronghold, finds itself at a dangerous intersection. Our shared faith—Islam—is becoming the very fabric tearing us apart.
Historical Context: Sectarianism in Tamale
Tamale is home to various Islamic sects—Tijaniyya, Wahhabi (locally referred to as “Afa Ejura yili/Ambariyya”), Shia, Ahmadiyya, and Tabligh, among others. These groups have historically coexisted uneasily, often engaging in verbal and, at times, physical confrontations. The 1980s and 1990s saw several unfortunate incidents, such as the attack on the late Alhaji Maikano at the Tamale Police Park. Such acts do not represent the peace-loving religion of Islam.
We must ask: Can Dagbon truly progress when its people are divided along spiritual lines?
Islam Means Peace, Not Provocation
The Prophet Muhammad (peace be upon him) reminded us that “The Muslim is the one from whose tongue and hand the people are safe” (Sahih al-Bukhari 10). Conducting tafsir sessions during Ramadan—a month of mercy and self-purification—should be for communal upliftment, not theological warfare. Condemning traditional practices, insulting chiefs, and casting aspersions on other sects do not align with the prophetic tradition.
If our Imams truly wish to serve their communities, there are more pressing issues to address:
•The rise of substance abuse among the youth
•Prostitution and moral decline
•The prevalence of internet fraud (“sakawa”)
•Environmental issues and shifting rainfall patterns affecting agriculture
•Water scarcity
•The increasing rate of divorce, poverty, ignorance, and preventable diseases
•The deteriorating state of Tamale Teaching Hospital—where patients are extorted, diagnostics are dysfunctional, and essential consumables are stolen
•Rampant road accidents due to reckless motorbike riding and the non-use of helmets
•The rise of lawlessness and attacks on law enforcement agencies
What Should Our Imams Focus On?
The Qur’an clearly guides us:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best…”
(Qur’an 16:125, Surah An-Nahl)
This divine instruction does not endorse insult, mockery, or arrogance in da’wah (invitation to Islam). Arrogance is condemned repeatedly in the Qur’an:
“Indeed, Allah does not like the arrogant and boastful.”
(Qur’an 4:36)
Faith (iman) is deeply personal. One’s beliefs, character, and reasoning are built over time, and no one can forcibly change another’s heart or ideology. As Dagbon Muslims, we must acknowledge this and strive to dignify rather than denigrate one another.
Practical Roots of Disunity
Let us also consider seemingly small but symbolic signs of our disunity:
1.Inconsistent Prayer Times
Although Ghana shares a single time zone, in Tamale, the adhan for Zuhr is heard from 12:00 noon to as late as 1:30 p.m. in 10-minute intervals across different mosques. Such inconsistency not only creates confusion but lends credence to accusations of noise pollution—a concern once raised by a former Science and Technology Minister. Instead of reflecting on the merits of that critique, our reaction was defensive and emotional.
2.Saturation of Mosques
Mosques are located every 100–300 feet in Tamale, yet Muslims walk past several mosques to attend the one aligned with their sect. It is common to hear, “I don’t pray with them; their prayers are not accepted.” But who among us can claim such divine authority? This mindset promotes arrogance and contradicts the Quranic instruction for unity (Qur’an 3:103).
3.Form Without Substance
Many identify as Muslims, but our communities suffer from a lack of Islamic values—compassion, charity, moral responsibility, and integrity. Allah reminds us that it is not about turning our faces east or west, but about righteousness, justice, and care for humanity (Qur’an 2:177).
A Call to Action
Uniting Dagbon begins with respect—respect for one another’s beliefs, respect for institutional authority, and respect for our shared humanity. Let us:
•Reframe tafsir as a tool for social transformation, not spiritual warfare
•Engage in inter-sectarian dialogues led by neutral scholars
•Promote unified prayer schedules across Tamale
•Establish community development goals led by imams in collaboration with chiefs
•Educate congregations about civic responsibility, environmental stewardship, and public health
Conclusion
Dagbon is a blessed land with a rich Islamic heritage and a proud cultural legacy. Let us not squander this inheritance through sectarian pettiness. As someone who has traveled widely and seen the power of unity in other societies, I urge us to rise above our differences and embody the prophetic guidance of peace, wisdom, and humility.
“The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.”
(Qur’an 49:10)
Dagbon deserves peace. Dagbon deserves unity. Dagbon deserves development. Let our faith be the bridge—not the barrier—toward that brighter future.
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References:
•Qur’an 16:125 – Surah An-Nahl
•Qur’an 4:36
•Qur’an 3:103
•Qur’an 2:177
•Qur’an 49:10
•Sahih al-Bukhari 10 – “The Muslim is the one from whose tongue and hand the people are safe”
By Dr. NuruDeen Mohammed
Dagbon Citizen
Dagbon Citizen
