By Bashir Adefaka
CITIZENS COMPASS— Defending Islam in today’s world can be an extraordinarily difficult and lonely responsibility, particularly when the struggle is not only against external misconceptions and hostility but also against internal divisions, betrayal and the actions of individuals who, knowingly or unknowingly, create additional burdens for the Muslim community.
My Nigerian experience has taught me that the challenges confronting Islam and Muslims are often more complex than they appear on the surface. In many instances, those who claim to defend the faith are forced to contend simultaneously with external critics and internal actors whose actions sometimes weaken the very cause they claim to support.
This is the painful reality of defending a religion that is frequently misunderstood, misrepresented or deliberately portrayed negatively in certain circles.
For those who speak publicly in defence of Islam, the experience can be emotionally exhausting. Every statement is scrutinised. Every position is interpreted through the lens of existing prejudice. A person who raises concerns about injustice against Muslims may quickly be accused of extremism, while someone who calls for peaceful coexistence may be criticised by some Muslims for not being sufficiently vocal or confrontational.
The dilemma is therefore enormous.
On one hand, there are external forces that appear determined to portray Islam and Muslims in the worst possible light. On the other hand, there are internal disagreements, personal ambitions, political rivalries and unhealthy competition among Muslims that sometimes make the task of defending the faith even more difficult.
Nigeria provides a compelling case study of this complex reality.
As a country with a large Muslim population and a long history of religious and cultural coexistence, Nigeria ought to be a model of how people of different faiths can live together peacefully. Yet, the country has also witnessed religious tensions, political disagreements and the politicisation of sensitive religious issues.
In such an environment, defending Islam requires not only courage but also wisdom, patience and a deep understanding of the consequences of one’s words and actions.
One of the most painful experiences is discovering that some of the strongest opposition to efforts aimed at protecting the dignity of Muslims does not always come from outside the faith. Sometimes, it comes from within.
There are occasions when Muslims who should be working together become divided by personal interests, political affiliations, ethnic sentiments or differences in interpretation. Instead of focusing on the broader interests of the Ummah, attention is diverted to individual personalities and sectional disputes.
This internal fragmentation creates opportunities for external forces to exploit existing weaknesses.
It is therefore important for Muslims to distinguish between legitimate disagreement and destructive division. Differences of opinion have always existed within human societies, including among religious communities. But when disagreements become a tool for hatred, character assassination or the deliberate destruction of one another, the consequences can be devastating.
My Nigerian experience has also demonstrated that defending Islam does not mean defending every Muslim, regardless of his or her conduct. Islam itself demands justice, truth and accountability. A Muslim who commits wrongdoing should not be protected merely because of his religious identity.
The challenge, however, is to ensure that the wrongdoing of an individual is not used as a justification for condemning an entire faith or community.
This distinction is critical.
When a Muslim commits a crime, the individual should be held accountable. But it is unfair to use the actions of one person as evidence against more than two billion Muslims around the world. By the same token, when a Christian or a member of another religious community commits a crime, it would be equally unjust to blame the entire religious group.
Unfortunately, public discourse in Nigeria and elsewhere sometimes fails to make this distinction.
The result is that religion becomes a weapon in political and social battles, with people selectively highlighting incidents that support their preferred narratives while ignoring facts that contradict them.
For those who attempt to correct such narratives, the experience can be painful.
There are moments when one begins to ask whether speaking the truth is worth the personal attacks, misrepresentation and hostility that may follow. There are times when silence appears easier than confronting falsehood. Yet, silence in the face of injustice can also have consequences.
The responsibility, therefore, is to speak with wisdom and restraint.
Defending Islam should not mean promoting hatred against people of other faiths. It should not mean encouraging violence or intolerance. Rather, it should involve correcting falsehoods, challenging injustice, defending the dignity of Muslims and promoting the authentic values of Islam—justice, mercy, compassion, knowledge, honesty and peaceful coexistence.
The greatest tragedy is when Muslims allow themselves to be divided by those who benefit from their division.
Nigeria’s experience should teach us that unity does not require uniformity. Muslims may disagree on politics, leadership and social issues while still maintaining respect for one another. The strength of a community lies not in the absence of differences but in its ability to manage those differences without destroying itself.
The pains of defending Islam, therefore, are not always caused by the external enemies of the faith. Sometimes, the greatest pain comes from seeing Muslims turn against one another when they should be standing together on issues of common interest.
It is equally painful to see individuals who claim to represent Islam engage in behaviour that contradicts the principles of the religion. Such actions provide ammunition to those who are already determined to attack Islam.
This is why Muslim leaders, scholars, intellectuals, media practitioners and ordinary believers must recognise the enormous responsibility that comes with representing the faith in public.
Every action matters.
Every statement matters.
Every public disagreement matters.
The world is watching, and the actions of individuals are often wrongly presented as reflections of an entire religion.
My Nigerian experience has convinced me that the struggle for the positive representation of Islam must be approached with intelligence rather than emotion, with knowledge rather than ignorance, and with unity rather than unnecessary division.
Muslims must learn to challenge injustice without becoming unjust themselves. They must defend their faith without demonising others. They must respond to provocation without losing their moral compass.
Above all, they must understand that the greatest defence of Islam is not merely in what Muslims say but also in how they live.
A society where Muslims demonstrate honesty, justice, compassion, excellence and respect for others becomes a powerful testimony to the values of Islam.
The pain may remain. The misunderstandings may continue. The attacks may not disappear overnight. But Muslims must refuse to allow the hostility of others—or the failures of some within their own ranks—to define the religion.
My Nigerian experience is therefore not simply a story of frustration. It is also a lesson in perseverance.
It is a reminder that defending Islam is a responsibility that requires courage, but also humility; conviction, but also wisdom; firmness, but also compassion.
In a world where enemies may come from within and without, the most important task is to remain committed to truth and justice while refusing to become what one is fighting against.
That, perhaps, is the greatest challenge—and the greatest test—of defending Islam in our time.
Adefaka, a prince of two Ondo State kingdoms, is a Nigerian media proprietor and publisher of The DEFENDER Newspaper. He can be reached via his email: omope72@gmail.com
