The Yoruba people have always believed in freedom, dignity, and the right of every person to choose their own path. This belief runs deep in their religion, culture, and politics, and it is part of what makes Yorubaland unique. It is one of the few places in Nigeria where Muslims, Christians, and traditional believers coexist peacefully. This freedom is the pride of the Yoruba nation. Yet in recent years, something quiet but dangerous has been growing underneath this peaceful surface. A new campaign, wrapped in religion but driven by age-long agenda of the Sokoto Caliphate, is gaining the support of some Yoruba Muslims. Many of them do not even know what they are supporting. They do not see the bigger picture, the long-term consequences, or the historical warnings standing directly in front of them.
The truth is simple: some Yoruba Muslims are being unknowingly used to strengthen a political agenda designed far away from Yorubaland. This agenda did not start today. It has roots in the Sokoto Caliphate and the old dream of extending a certain kind of Islamic authority from the far North down to the Atlantic coast. Sadly, Yoruba Muslims are now helping to revive this dream, not because they lack intelligence, but because they have refused to study the history of others who walked this path before them.
When the Hausa people supported the jihad of Usman dan Fodio, they believed they were fighting for justice and Islamic renewal. They believed they were building a society that would respect every Muslim equally. They thought they were partners in a holy mission. But history proved them wrong. They later discovered that the system they helped establish did not treat them as equals. A clear example is the story of Malam Abdussalam Bagimbane, a respected Hausa scholar who supported the Caliphate with all his strength. When he complained about injustice and the poor treatment of Hausa people, he was not protected or honored. Instead, he was silenced and killed by the same movement he helped build. That is the fate of a people who empower a system they cannot control. And this is a lesson Yoruba people must not ignore.
Today, history is whispering again. It is asking whether Yoruba Muslims will allow themselves to be used the way the Hausa were used. It is asking whether they will support a political Sharia that does not value their cultural identity, or a legal system that may later be turned against them. The Yoruba Muslim identity is not the same as the rigid, highly politicized Islamic culture found in some northern regions. Yoruba Islam is peaceful, open, and beautifully blended with Yoruba language and customs. It allows families to practice different religions without conflict. It does not force, it does not divide, and it does not break communities apart. Yoruba Muslims live their faith without losing their cultural roots, and this is something to be proud of. Yet this is also the reason they must be careful.
The Islamic Sharia ideology coming from the far North does not always accept this kind of Islam. Some northern extremists see Yoruba Islam as “too liberal,” “too blended,” or “not fanatical enough.” And when a group sees your culture as inferior, you must think twice before helping them extend their influence into your land. Some Yoruba Muslims believe that supporting the introduction of Sharia law in the South is simply an expression of faith. They think it is about devotion and righteousness. But behind the curtain, the push for Sharia is seen by some Sokoto Caliphate as a political victory, a tool for expanding influence into a region that has always been culturally independent. Once influence is established, it grows quietly until the host community begins to lose its voice.
This is exactly what happened to the Hausa. They supported a religious movement, believing it protected their identity. They never imagined that their political control and cultural pride would later be pushed aside. They never imagined that they would lose authority in their own land. But they did. And this is the same mistake the Yoruba cannot afford to repeat.
If Yoruba Muslims help build a system they cannot control, they should not be surprised when that system later weakens Yoruba authority. If they support laws designed in the North, they should not be shocked when those laws one day challenge Yoruba cultural freedom. If they build a bridge for outsiders to enter, they cannot complain when outsiders walk across that bridge to dictate the direction of the land.
Many Yoruba Muslim leaders who support Sharia expansion do not understand the long-term implications. They believe they are defending Islam, yet they may be empowering a group that has a history of dominating its allies. If the Hausa, who share deeper cultural and historical ties with the North, could still be sidelined and treated as inferiors, what makes Yoruba Muslims think they will be treated better? If loyalty did not protect the Hausa, what makes the Yoruba believe their loyalty will?
This is not a call for Yoruba Muslims to abandon their faith. It is a call for wisdom, self-respect, and cultural awareness. Religion alone does not guarantee equal political treatment, and shared belief does not automatically mean shared destiny. If you enter a partnership where the other side does not respect your identity, you are preparing yourself for future pain. And if you help someone build power that you cannot influence, you cannot expect that power to treat you as an equal later.
The Yoruba are known for wisdom and independent thinking. Yoruba Muslims must remember who they are and where they come from. They must remember that Yorubaland thrives on religious diversity, not religious dominance. They must remember that their culture is older and deeper than any political movement. And they must understand that once outsiders gain a foothold in their legal system, the autonomy of their land becomes harder to protect.
Yoruba Muslim leaders must ask themselves an important question: who truly benefits from the push for Sharia in the South? Is it the Yoruba people, or the Fulani hegemony using religious emotion to achieve goals that do not align with Yoruba progress? If Sharia becomes established in the Southwest, what guarantees do Yoruba Muslims have that the system will respect their culture? If northern Islamic scholars see Yoruba Islam as too moderate, what makes Yoruba Muslims think that the system they are helping to build will allow Yoruba voices to lead it?
The Hausa did not ask these questions until it was too late. They trusted too quickly. They acted without studying the consequences. They believed faith alone would protect them. They did not see the politics hidden beneath the religion. And by the time they realized the truth, they were trapped inside a system where their voices no longer mattered. That is the bitter lesson Yoruba Muslims must learn.
Yoruba Muslims are Yoruba before anything else. Their land, culture, and freedom are part of who they are. No political movement—no matter how spiritual it appears—should threaten the unity and independence of Yorubaland. No Yoruba Muslim should support a system that may later turn around to weaken their people in their own homeland. Faith should uplift and unite, not weaken or divide. The Yoruba nation must remain vigilant because the signs are clear, the warnings are loud, and the lessons are written in the history of others who made the same mistake.
The time to think is now. The time to learn is now. The time to protect Yoruba cultural and political autonomy is now. No one will defend Yoruba interests better than the Yoruba themselves. And no one should allow their faith to be used as a tool against their own future. The choices Yoruba Muslims make today will shape the destiny of generations unborn. They must choose wisdom, awareness, and the security of their land, and above all, they must learn from those who came before, so that Yorubaland never falls into the same trap.
Disclaimer:
This article reflects opinion and historical observations. It is not intended to condemn or incite hostility toward any ethnic or religious group. References to Yoruba, Hausa, and Fulani communities are contextual and do not imply that all members behave alike. The purpose is to promote awareness, dialogue, and informed decision-making.
© 2025 EphraimHill DataBlog. This article may be shared freely on social media, messaging platforms, and offline, provided it remains unaltered. Republishing on blogs or websites without written permission is not allowed.
Idowu Ephraim Faleye | EphraimHill DataBlog – Freelance Writer, Independent Stories, Data-Driven Insights
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