Opinion

By Kabir Fagge Ali

The rate of drug and illicit substances abuse among Nigerian youths is alarming. It is heading towards a national emergency, which should be considered and treated appropriately with the kind of attention it deserves in our today’s modern society.

According to the United Nations Office on Drugs and Crime (UNODC), in the last 24 years, cannabis potency has increased by as much as four times in parts of the world, even as the percentage of adolescents who perceived the drug as harmful fell by as much as 40 per cent.

This is despite the evidence that cannabis use is associated with various health issues and other harms, especially among regular long-term users.

Meanwhile, a worrisome development that should not be treated with levity is that there are 11 million cannabis users in Nigeria, a third of whom seem to be regular users needing drug counselling.

Similarly, the world drug report further noted that “Between 2010 and 2019, the number of people using drugs increased by 22 per cent, owing to global population growth. Based on demographic changes alone, current projections suggest an 11 per cent rise in the number of people who use drugs globally by 2030 – and a marked increase of 40 per cent in Africa due to its rapidly growing and young population. In Nigeria, this would signify that the country will have to grapple with approximately 20 million drug users by 2030, further deepening the public health and public security challenge”.

Recall that the Chairman of the National Drug and Law Enforcement Agency (NDLEA), Buba Marwa, a retired major general, while reeling out some statistics, said Nigeria was not only the highest user of cannabis worldwide but that revelations from kidnapped victims had corroborated the facts that illicit substances were enablers of insecurity currently plaguing the country.

He noted, “it is not difficult to conclude that drugs have been catalysts of terrorism, kidnapping, banditry, armed robbery and various violent conflicts currently troubling the country.

The consequences of drug abuse can never be overemphasized, as it has birthed a lot of problems not only in the family but in the nation and the international community. Medical issues associated with drug abuse include mental disorders, liver cirrhosis, lethargy, irritability, and heart disorders. Studies also reveal that drug addiction contributes largely to social consequences such as internet fraud, gang formation, disruption of normal educational activities, cultism, violence, armed robbery, kidnapping, rape, sexual abuse, and reduced productivity.

Experts asserted that so many factors are responsible for indulging youths in drug and substances abuse worldwide. These include but are not limited to reasons such as; Parental abuse, depression, peer pressure, peer group influence, the proliferation of quacks in the drug trade, early childhood and adult trauma, and environmental circumstances.

Drug and alcohol abuse in Nigeria are serious problems and has mainly contributed to the sorry state of our dear nation. Therefore, we can no longer continue to ignore the implication of such action as it poses a threat to our lives and that of the upcoming generations.

Talking about the way out – the government alone cannot eradicate this social menace. It is a joint task involving every individual, community, family, school, civil society, religious organization, the media, business entities, and traditional leaders to halt the ugly trend.

Most of these drug abusers are jobless individuals roaming about the streets. Thus, the government should step up an effort to provide them with jobs, while others could be empowered with the necessary skills and tools to start their own business to carter for themselves and their family.

Again, the government should remember that stemming the tide of drug abuse is akin to solving the security challenges currently bedevilling the country. The time to take action is long overdue.

Fagge is a Student of Mass Communication at Skyline University Nigeria. He sent this article via faggekabir29@gmail.com.

By Sadiya Abubakar Isa, PhD

It appals me to see the Muslim North divided on a trivial yet substantial religious issue like ‘interfaith’. I have for long heard Muslim clerics discrediting the whole idea of interfaith since the establishment of its centre in Bayero University Kano – one of North’s prestigious universities, something which was otherwise not their business. Still, thanks to this institution, interfaith is now localized enough to get such stimulating clerical attention in Northern Nigeria.

Having had the opportunity to study Islamophobia exploringly, I would say interfaith is significantly relevant where the identity of Islam is greatly contested. By definition, interfaith, whether as a dialogue in research or academic discourse, revolves around the peaceful, complaisant, and constructive interaction between people of different faiths for mutual benefit. It involves striking balance, a tolerable understanding of such interrelationships and beneficial engagements through dialogues, academic events, and activities aimed at peaceful coexistence. To say all these aren’t relevant for a Muslim community is a dismal misunderstanding of the whole concept and reasoning of interfaith.

The world witnessed an unprecedented rise in Islamophobia shortly after 9/11; statistics show that Islamophobia reached its peak in 2016. If you reside in the Western world in the decade after 9/11, you will understand the intricacy of the threat Islamophobia puts Muslims into. Especially for Muslim women who are more obviously identified than their male counterparts. Muslim women were subjected to hate speech, discrimination, and abuse, thanks to the incessant misrepresentation of Islam and Muslims in the Western media. Since the Muslims are a minority in such Western countries, their religious identity was at stake. As such, the results were provocative political discourses, foreign policies and the whole activities of the Islamophobia industry vigorously tarnished the image of Islam beyond doubt.

Islam was always portrayed as an intolerant and backward religion that advocates terrorism. Muslim men are seen as utter misogynists, violent, barbaric, and bloodthirsty fanatics, while Muslim women are said to be oppressed, voiceless, helpless, and subordinate in dire need of immediate liberation. Now, this has been the case centuries before 9/11, but the Orientalism surged after 9/11 because there was an agenda to create fear of Muslims and control the world using that purported fear—New World Order?

Consequently, 9/11, subjugation of women in Afghanistan, terrorist activities by ISIS, Boko Haram etc., were leveraged as justifications for those claims. The average Westerner believes every accusation about Islam and has little or no interest in discerning the images. One may ask, so what if they believed?

The consequences are bigotry against Muslims, vandalism of religious places, hate speeches, discrimination, loss of jobs (or other vital opportunities), rejection in the community they ought to belong to, and the worst is loss of lives. We have seen so many Islamophobic attacks on the Muslims, the New Zealand mosque shootings, for example. This misconception renders the Muslim communities in the West vulnerable. It puts them in constant fear of perceived danger and, consequently, loss of faith. Yes, look at it from the perspective of younger generations struggling to fit in.

Among many other factors, I acknowledge the efforts of Yaqeen Institute by Sheikh Omar Suleiman, a Palestinian American scholar. He has taken the lead in fighting Islamophobia through interfaith dialogues, among other methods. Why shouldn’t the Muslims engage in interfaith dialogue when it has been an avenue for discussing the Muslims’ predicaments? It has given Muslims a platform to talk about their real lives and share their religious practices contrary to the media’s narrative.

Interfaith dialogue has helped quell the flame of hate. It has given Muslims the room to openly operate as an inclusive religion – with lots of global moves to ascertain cultural harmony. It has opened laypeople’s minds about Islam which they would otherwise have remained unaware of. It has opened the door for discussion of religious differences politely and positively, which pushed many non-Muslims toward studying Islam.

Do you know the result of this increased curiosity about Islam? Acceptance of Islam, the Christian West has seen rapid growth in conversion to Islam. So, where is that extreme hate of Islam/Muslims today? Alhamdulillah, there is a significant improvement in the situation, thanks to interfaith dialogue, among other efforts taken by anti-Islamophobes.

So is interfaith precarious to Muslims in Nigeria? Why all the debates?

Would Nigerians understand the need for an interfaith dialogue without foreknowledge of Islamophobia, global diplomacy and religious inclusiveness? It’s a fact that Muslims aren’t a minority in Nigeria, but ethno-religious crises are still ravaging, in the North especially; crises in Jos and Kaduna would have been addressed amicably if the interfaith dialogue was well embraced. It is utterly disconcerting to say that, in this age, people are having religious disputes.

Similarly, Boko haram has been synonymous with Islam in Nigeria in that it is always referred to as an ‘Islamic terrorist group’. Don’t we need to dispel the myth of Islam advocating terror in Nigeria? Are Muslims too big to have a peaceful inter-religious conversation in Nigeria? Are we blind to the fact that Islam is under attack in Nigeria? When professor Farooq Kperogi wrote on Islamophobia in Yorubaland, I was bemused because I never expected that of all the tribes in Nigeria, Yorubas would discriminate against their tribespeople based on religion. The rapidity at which Islamophobia is manifesting in Nigeria is quite alarming. Nigerian Christain’s support for Donald Trump in the last election spells out their desperation for Muslims’ continued exclusion.

Religious harmony is still farfetched in most regions of Nigeria. We are just pretending to be harmonious and tolerant. Little wonder how minuscule events easily trigger provocation. We need to talk about our differences positively and engage in healthy interactions to progress as a nation. Colonialists already bond us together, so unity in diversity becomes a necessity. Or do we wait until our children begin to ask us questions before we get to talk about our differences nicely? If not for anything, interfaith in Nigeria will allow non-Muslims to learn about your faith – Islam. Isn’t that a form of da’awa?

My research acknowledges how interfaith dialogue in the US, Europe and other parts of the world contributed to the curbing of Islamophobia by promoting peaceful coexistence. So to use religion to relegate the whole idea is quite imprudent. To quote Shafiq, Muhammad, and Mohammed Abu-Nimer, the authors of Interfaith Dialogue: A Guide for Muslims, “although a relatively modern term, interfaith dialogue has, in fact, had a long and enduring history for Muslims, underscored by a spirit of genuine inquiry and respectful exchange. The primary role of interfaith dialogue is to remove misunderstanding and accept difference….”

Some Ulamas in Nigeria have taken a critical stance on this matter. I listened to one yesterday opening that interfaith is an extension of secularism. While I appreciate his disposition, I beg to disagree that ‘we don’t need interfaith’ due to his stated reasons. It should be at the participant’s discretion to know the aim of every dialogue before engaging in one. My focal point is that whoever participates in interfaith dialogue should be cognizant of their religious jurisdiction and wary of their intentions. I kindly advise our Ulama to focus on ways to religiously liberate the Northerners from the abject poverty that has infested this region instead of the debates surrounding the appropriateness of interfaith – which is long overdue.

Dr Sadiya Abubakar Isa is interested in research related to Islamophobia. She can be contacted via sadeeyaa@yahoo.com.

By Ibrahim Mustapha Pambegua

As the 2023 general elections fast approach, so also the worsening of insecurity in the country. In preparation for the next year’s polls, aspirants from various political parties are emerging in numbers. This is what we call democracy in action.

However, the incessant killing in the country has raised a serious question. Have our desperate politicians ever pondered and assessed the threat posed by the insecurity for their 2023 ambition? It seems the country has been divided into two. One is being controlled by the terrorists and the other by the Nigerian government.

The sultan of Sokoto and other religious leaders have expressed fear of the likely conduct of the 2023  general elections. They based their arguments on the country’s deteriorating insecurity, with the government looking helpless. The recent attack on the Abuja-Kaduna train by suspected members of the Ansa-Ruddeen terror group has furthered indicated Boko haram expansionism. The terror group, which suffered a massive onslaught by our gallant soldiers and is presently in disarray, must have moved to northwestern states.   

The movement of Boko Haram to some northwestern states and part of Niger state did not come to many Nigerians as a surprise. Sometimes last year, the governor of Niger State, Abubakar Sani Bello, raised the alarm over the presence of Boko Haram in his state. The governor warned the deadly terror group is a few kilometres away from Abuja. The shocking statement from the governor, who happens to be the chief security officer of his state, must have forced the government to deploy security officers to scoop necessary intelligence gathering. But, I don’t think the government has acted on the governor’s claims or taken the urgent action required to arrest the situation. Now, Niger State is at the mercy of rapacious bandits cum Boko Haram who have continued to sack communities.

In the south-east, the security situation is not different from the north. The region has been battling with IPOB. Through its armed wing, the Eastern Security Network (ESN), the secessionist group has held some states to ransom. The group that assumed the state role has since declared Monday a work-free day and directed law-abiding citizens to remain indoors. Public places, banks and markets have to obey the draconic order for their own safety. Besides free day declaration, the arsonists have been attacking security formations and innocent people on a daily basis.  

There is no doubt that Nigeria is waging a survival war against the violent activities of non-state actors. While the country is gradually moving into a failed state with corpses littered its length and breadth, our politicians are busy scheming on how to be or remain in power. They don’t give a damn about the escalation of tension or how Innocent lives are being soaked into the ocean of blood. 

The above reminds me of the recent sermon by Sheikh Nuru Khalid, former Imam of Apo legislative quarters, Abuja. In his Friday sermon, the Islamic cleric advises Nigerians not to come out and vote in the 2023 elections unless the government agrees to protect them. There is nothing wrong with his sermon. However, he has just called the government’s attention to live up to its essential responsibilities. The primary function of government is to protect lives and properties. However, the government is no longer performing this constitutional duty.

It has become imperative to say nowhere is safe in the country. Our road, airport and rail station have been targeted and attacked by terrorists. Our rural communities that serve as the country’s food basket have become a ghost of their former selves.

Elections can only be conducted in a peaceful and secure environment. Evidence suggests that unless security improves, the country will go to poll with more corpses. There is no gainsaying the facts; dead people don’t vote. Elections are meant for the living. It is quite disturbing that most of the aspirants do not have the blueprint for tackling the insecurity that bedevilled the country.

When the Buhari administration came on board in 2015, it promised to secure the country. One year for the administration to go, it seems, security has worsened under its watch. For the 2023 elections to hold and the living to vote, the government should quickly stem the tide of growing insecurity in the country. This can be achieved through intelligence gathering, negotiation, massive bombardment, and unravelling the sponsors of these terrorists.

Ibrahim Mustapha Pambegua wrote from Kaduna state via chambasimeh@gmail.com.

By Aliyu Nuhu

Kano, my state, my people. We don’t like rules and regulations. We are headstrong and lawless. Truth is bitter. Well, there are a few law-abiding people in Kano, no doubt all cannot be the same. But the majority carries the day. Most Kano people hate order and regulations.

I am from Kano State, so I cannot be accused of unfairly profiling other people. But I know how difficult and lawless my people can be. People build houses without planning or permits. A Kano slum is like no other anywhere. No wonder address is non-existent in unplanned areas outside GRAs. Kano’s historical wall has all disappeared. People don’t care about antiquity, history and heritage. They simply demolished the walls and built houses and shops. They defecate everywhere near the wall, it was the reason why UNESCO disqualified the ancient Kano wall as a world heritage site.

Nearly all the vehicles in Kano are not properly registered and the vehicle licences are never renewed. Almost every motorist has no driver’s license. The FRSC data is there for all to verify. We don’t pay taxes. We resist paying for electricity and water bills. Mosques don’t pay for utilities. PHCN has given up on collecting revenue from mosques. Disconnection is resisted with violence. Kaduna State generates more IGR than Kano despite the huge population and business gap.

We dump refuse everywhere, even in the marketplace, school buildings and hospitals. We dig government constructed roads to wire our personal wirings and other house fittings without any fear. We even build and erect some structures such as kiosks, etc, on people’s paths and nobody cares, since everything is done according to what one likes.

We are one state that resisted seatbelt laws to a standstill and beat up FRSC and VIO officials. FRSC has given up on enforcing the law. It is the Kano people that invented their own version of seatbelt law that says passengers don’t need to wear seatbelts. Women are exempted from all traffic violations. Hardly you see Hisbah, Police, FRSC stopping women. The reason is that the husbands will react violently if their wives or daughters are questioned. We are prone to riots at the slightest provocation. Previously, religious riots is rampant. People take laws into their hands. 

Before the Corona lockdown, people had disobeyed previous restrictions imposed by the government. Entry into the state was disobeyed by the indigenes of Kano. They came from index places like Lagos and Abuja and refused testing and isolation. They navigated through bushes to penetrate the state. Those returning from abroad refused to isolate themselves. Kano people don’t want to know what is social distancing. The Almajiri ban has been resisted and the system has continued unchecked. So I know what I was saying when I referred to Kano people as unruly and fractious. Yes, it is my state, but it is a bitter truth! When it also comes to the better side of Kano, I will also talk. I have a lot to say on that as well. That’s for another day.

Aliyu Nuhu writes from Abuja, Nigeria.

By Zakariyya Shu’aib Adam 

About two months ago, I took off from Sokoto to Minna in a commercial vehicle. As usual, I wore a kaftan and sat in the front seat. Although I had my headphones on, we had some words with the driver. He never knew I was “ɗan boko” until I communicated with someone on the phone in English. He said: “Mallam, na zaci kai ma duk mu ne [I thought you were like us – uneducated].” I laughed it off and said, “Ai dole sai a na raba ƙafa [One must diversify].”

The driver told me that he knew many police officers on that way. That is why he is not frequently stopped at checkpoints. However, when we left Kontagora and before we reached Tegina, we were stopped at a checkpoint. When the police came, they greeted and cracked jokes. He asked the driver: “Babu kayanmu a motar nan [Are there our goods in the car]?” The driver said, “Eh, babu kayanku [Ye, there’s none].” I wasn’t interested in their discussion until I saw the police pointing at me, saying, “Wannan ba kayanmu ba ne [Is this not ours]?” The driver said, “A’a, wannan ɗan gari ne [No, he’s not].”

When we were allowed to pass, I asked the driver the meaning of “kaya [goods]” and why the police thought I was their “kaya [goods].” He said the police thought I was nomadic Fulani. A typical Fulani who did not attend school. Whenever a car is stopped at the checkpoint, they single out a Fulani man or woman and ask him or her to alight. They will be charged between 5k to 10k. If they fail to give, they will be framed as kidnappers or their informants. He said if only he had told the police that I was their “kaya”, I would have been made to give that amount of money.

By Allah, if it were someone that informed me of this, I wouldn’t have believed. But Wallahi, it happened to me. I was just saved by Allah, Who made the driver promptly intervene. I just can’t imagine myself refusing to give them that sum of money. I would have been left alone, and the network wasn’t friendly for calls. I would have been framed up as a kidnapper or their informant. Only Allah knows what would have happened to me. My sin was just that I am Fulani.

Indeed, there are criminals among Fulani. There are kidnappers and their informants among them as well. Many of these undesirable elements have committed heinous acts against innocent people and subjected sackless individuals to unnecessary throes and severe distress. They have successfully sacked many villages and murdered countless innocuous souls, thanks to the I-don’t-care attitude of the government. May these barbarous beasts get caught and euthanized. 

This piece is not, in any way, intended to strip them of their crimes. Even though there are bad eggs among them, there are also good ones. There are many responsible and peace-loving individuals among them. Imagine how many innocent Fulanis are stopped on a daily basis and robbed. How many of them are falsely charged as kidnappers without conviction. Some of them are even victims of the kidnapping and cattle rustling. What kind of justice is served?

This type of unjust profiling and more paved the way for these innocent people to join the malignant kidnapping infection. Many of these unethical practices and professional misconducts committed by a few greedy Ekuke parading themselves as police are not only apoptotic to the Nigeria Police Force but are also a threat to the peaceful coexistence of the country. The perpetrators of these heinous acts amongst the police must be investigated and brought to book.

Zakariyya Shu’aib Adam wrote from Sokoto.

By Musa Idris Panshekara

The first human being was created single. Then another creature was created from him. Later all generations were created from the two. Then they were all dispersed on the face of the earth. Some are black, some are yellow, some are tall, some are short while, some are medium, some are fat, and some are thin. All these differences were prescribed for us to contemplate God’s creatures and better interact with one another.

Allah said in the glorious Qur’an, “…the camels, mules and donkeys (were created) for travelling and luxury, and He creates (continuously) what you (companions of the prophet and we) would not know.”

Allah, the alpha and the omega, the omnipotent, the omniscience and the omnibenevolent, knows all that human beings need for their better survival on this globe. That is why He creates us and provides us with all we will rejoice in in our lives.

As a result of technological advancement, it makes life expedient. As a result, the world has become small, and what are remote are brought closer. However, the ubiquity of cell phones resulted in a constant increase in social media users, whereas social media helps get the world close to one another too. These platforms are; Facebook, WhatsApp, Instagram, Twitter and Tiktok.

Some social media users utilise it in a meaningful manner, while others misuse and abuse it. The constant increase of users increase social media abuse. As a result, cybercrimes such as cyber fraud, phishing, social engineering, etc., also increase. On the other hand, some use it in a beneficial and meaningful manner, such as teaching and learning, mentorship, digital marketing, etc.

Some people think social media brings, helps, and contributes to spreading some acts of immoralities. In contrast, some condemn the entirety of social media and label it a means of spreading numerous immoralities in our society. Nevertheless, I can neither deny nor accept all the claims.

Let us scrutinise the following analogies;

The producer produces cups and sells them in the market; consumers buy. Some will use them to drink water and tea, while some will use them to drink intoxicant drinks and other alcoholic beverages, and some will even use them to feed others with poisonous drinks. Therefore, how could the cups be blamed for the above mentioned positive and negative uses? You use your cup and drink cool water or juice. What if I use mine for drinking poison and committing suicide? Whose fault is that? The cup? Never!

Moreover, medicines are made to cure diseases and illnesses, but some people use them otherwise. If a hacker uses a computer and commits malicious acts like fraud, phishing, or hacking someone’s device, whose fault is it? The hacker or the computer? Allah created the world and its contents (social amenities) for human beings to enjoy and perform their prescribed worships (for them to be rewarded in the Hereafter). If humans did not utilise the opportunities and provisions provided to them righteously, who would be blamed?

Social media is no different from the physical world in so many instances. There are friends and acquaintances, family and relatives, teachers and students, mentors and mentees, just like the physical world. But, despite all these, it does not prevent someone from doing what they desire to do on social media. Similarly, all the personalities mentioned above do not prevent someone from misbehaving in the physical world.

We should not call social media terrible or obnoxious. On the contrary, social media is innocuous itself operated by humans. Therefore, it should be considered as another world. In this manner, you would find many people of your ilk (if you are good or otherwise), despite some users portraying their mirror side like a “hyena shrouded with a goat’s skin”.

If you want to benefit from social media, minimise using numerous platforms (you must not be on all platforms). Choose the most important ones and leave the rest. When you are on the selected ones, follow or befriend those whom you will benefit from their educative posts and speeches. Block and unfriend or do not follow those who spread immoralities, whose posts are devoid of knowledge and wisdom.

Avoid engagement in any controversial trending topics, and always remember that those who created the platform you are using are not illiterate or uneducated. They did not make it for charity rather than as a source of income. Therefore, do not let yourself be distracted from whatever you know is important to you. Finally, always remember God watches over you. Whatever you are doing, everywhere you are.

Musa Idris Panshekara wrote from Kano via pmusaidris@gmail.com.

By Ibrahim A. El-Caleel

Muslims across the world love to complete the recitation of the Qur’an in Ramadan due to different reasons.

Firstly, it was within the blessed month that the Qur’ān was sent down all at one time from Al-Lauhul Mahfūz (the Preserved tablet) to Al-Baitul Izzah (House of Might) in the heaven of this world.

Secondly, actions in this month are rewarded in manifolds. Good deeds and bad deeds alike. Ramadan has a single night whose eminence is better than a thousand months- 83 years+. Imagine submitting an act of good deed in this night and getting it accepted. The reward will be awesome.

Reciting the Qur’an is an easy way of accumulating good rewards. It is rewarded per alphabet. Prophet Muhammad (Peace Be Upon Him) said it is a 10-fold reward per alphabet each recited. An Uthmāni script of the Qur’an contains 604 pages, with each page having 15 lines. The estimated number of characters/alphabets in the Qur’ān is 330,000. Therefore, if you calculate the anticipated number of rewards for reciting the whole Qur’ān, you’ll see that it is massive. The reward becomes exponentially colossal if you factor in the multiplier effect of Ramadan.

This is why scholars of Islam from all walks of disciplines retire to the Qur’ān once it is Ramadan. They momentarily suspend studies in Hadīth, Fiqh, I’tiqād, History to settle for the Qur’ān so as to maximize the benefits in Ramadan. Mujāhid bn Jabr, a tabi’i expert in Tafseer used to complete the Qur’ān in every night in Ramadan. Imamul Shafi’i would complete the Qur’an 60 times in Ramadan!

Every conscious Muslim is looking forward to completing the recitation of the Qur’ān in Ramadan. It is a “bonanza period” for you to double your good deeds and earn some handsome rewards in your Book of Record. This is why everyone works on a plan to complete the Qur’ān. I have seen different plans that divide the Qur’an into number of pages, or rubu’, hizb or juz which should be covered on daily basis to complete the Noble Book before Ramadan elapses. Some go as detailed as breaking it down to recitals after each of the five obligatory prayers on daily basis.

AlhamdulilLahi. All these are implementable plans if one has the discipline to sustain them.

However, I have never tried following them because I do not have the organized sustenance culture in reading. And in the near past, either in 2016 or 17, there was a Ramadan where I was unable to complete the Qur’ān. Though there was nothing sinful about that, I wasn’t happy. I could make only around 45hizbs, falling short of 15. And since then I settled for my own personal plan.

My personal plan afterwards was a resolution not to join Taraweeh prayers in congregation unless I have completed the Qur’ān. Therefore, in the early days of Ramadan, typically before 10th, I do my taraweeh alone at home. I would silence-mode my phone to avoid any distraction. I would then pray my taraweeh typically covering 6 hizbs daily, in either two or four raka’ahs depending on my selection. It typically lasts two hours, or with an additional 30 minutes. Of course, the standing isnt easy but nothing rewarding has ever been easy. So, I bear it. Immediately after completing this taraweeh, I fall asleep. Saving me from the addition of late night punching of my phone.

This plan has been working for me, AlhamdulilLah. I am not sharing it for a holier-than-thou extravaganza, subhanallah. May Allah protect our deeds from show-off, Amin. But I am sharing it because it might be a method someone would want to adopt, especially for workers who run an 8am to 5pm work. They might not have chance to read the Qur’an during work hours in the day. And they may be thinking of what other plan can they adopt since they want to complete this Noble Book.

You don’t have to be a Qur’an memorizer to adopt this method. All you need is this copy of the Mushaf that is usually divided by hizbs selections numbering 1-10 (6 hizbs each) or numbering 1-6 (10 hizbs each). They are portable for use in prayers. And if you want to use the Qur’an app in your phone, no problem. You might just consider putting your phone in ‘Airplane Mode’ to ward off distractions.

It is halāl (permissible) to pray while holding the Qur’ān according to the most correct scholarly opinion. This applies to everyone- whether they are Qur’ān memorizers or not. In fact, Imamul Nawawiy considers it wajib if one hasn’t memorized Suratul Fātiha, then he must hold a Qur’ān and pray because not having Suratul Fatiha in your human brain isn’t an excuse for you not to pray. Therefore, whether you have the Qur’an at heart or not, you can still recite from the mushaf while in prayers.

If Islamic scholars are suspending other fields of knowledge to complete the Qur’ān in Ramadan, you can suspend social media to do same. If you want to use your annual leave, casual leave or compassionate leave from work, then so be it. It worths doing all these.

May Allah grant us the ability to maximize our time in Ramadan, Amin.

El-Caleel writes from Zaria, Kaduna State

By Muhammad Rabiu Jibrin (Mr J)

I write this letter to you as a Muslim brother and a citizen who is deeply concerned about the gory happenings in this country and who prays for its betterment. It is undeniable that the trying time Nigerians live is uncalled-for. It is not what the citizens prayed for when voting for their leaders. Thus, it indicts the leadership system of all the three arms of government in the country, unfortunately

Should the government have worked holistically towards curbing the menace, the situation couldn’t have been worst like this. But, would the inferno ignite due to our leaders’ carefree attitudes, which seem to have been politicising virtually everything, be left consuming the spirit and the fabrics of our dear nation?

Truth be told, even a responsible and serious government can’t fight a politically created conflagration of multiple fronts alone, let alone a government with a lackadaisical attitude. Therefore, as Muslims of the ravaging county, we all have a role to play individually or collectively.

As we observe this blessed month of Ramadan, which has the best nights therein and in which the glorious Qur’an was revealed, we need to cry hard for God, the Almighty, to come to the rescue of our nation.

We must look inward and outward and return to God, the Most Merciful, the Most Powerful, the Compassionate and the Absolute Compeller. We should desist from committing sins and repent from our misdeeds. We should give to charities, recite the glorious Qur’an, supplicate and intensify prayers to God to see to the end of this mess.

Religious scholars should use their influence during tafsir, and Imams during their Juma’a sermons should pray immensely on this matter. Let Him choose for us the rightful leaders of all cadres. Let God the Almighty leave us not with our wisdom and selfish wishes and choices.

We can’t fold our hands, legs crossed, witnessing the downfall of this country under the watch of our leaders whom we entrusted but failed us. So let us all wake up from our slumbers and do the needful at the right time.

May we be governed by leaders who love us more than how we love them, leaders who prioritise our societies’ interests over their interests, leaders who think about giving their leadership account on the Day of Reckoning, amin.

Muhammad Rabiu Jibrin (Mr J) wrote from Gombe via muhammadrabiujibrin@gmail.com.

By Ismail Hashim Abubakar

A few days ago, while at our university campus here in Rabat, I heard shouts outside the premises resembling a public demonstration – something quite unusual and often carried out orderly in Morocco, without the slightest chance of being hijacked by hoodlums. I could not understand what people were saying because they spoke in Darija, the local, broken Arabic dialect spoken colloquially in Morocco. I tend to pick some sentences in normal circumstances, especially when spoken to me directly.

So, I asked my Moroccan friend what was going on, and he answered that people were chanting pro-Palestinian songs and shouting anti-Israeli slogans. I found that interesting given the special place of Jews in Morocco, who, according to Aomar Boum, the author of Memories of Absence:  How Muslims Remember Jews in Morocco (and translated into Arabic as “Yahud al-Maghrib wa Hadith al-Dhakirah” by Khalid Saghir) used to number more than 200, 000 before the creation of Israel and up tp around 1950s, but in post-independence Morocco, their number slashed to less than 5000, as they engaged in gradual exodus to their newfound state. But I noticed that the small protest was officially unwelcome when suddenly security guards of the university closed its gates and prevented the intrusion of protesters, who were mostly, if not entirely,  students of the university. I would only come to know the exact cause of the protest a few minutes later when, together with my Moroccan friend, we were encouraged and directed by some officials of the university to follow a way that led us to one beautified public lecture hall to participate in a conference, about which we were neither aware nor essentially prepared to attend.

I went straight to the front row in the hall and found a seat where I could watch and listen with much attention, while my friend preferred to sit at the back.  It quickly dawned on me that the conference themed “al-Diyanat al-Samawiyah Hamilat Risalat al-Salam” (Heavenly Religions Carrying the Message of Peace) was, besides, a few delegates from a Moroccan council of Islamic knowledge, hosting the Archbishop of Rabat, Cardinal Cristobal Lopez Romero and a Jewish Rabbi, Rabbin Mardekhai Chriqui, coming all the way from Jerusalem.

I started enjoying the proceeding when the MC made her introduction in Arabic and coalesced it with the famous verse of Surat al-Hujurat upholding the spirit of humanity and emphasizing racial and ethnic diversity as a distinct human property. And I did not bother much when she switched to French, which I assumed was the translation of what she said in Arabic, though I do not understand. When I looked at my phone, as the audience awaited the Jewish speaker to take over the stage, I just clicked on my WhatsApp and saw my friend’s message, telling me that he had gone out and we might meet in the mosque. I would have also gone out, but I was lured to stay to listen to the heavily bearded Israeli Rabbi, perhaps because that was my first time to see a real, self-identifying Jew physically and, in fact, a religious authority for that matter. When the man took over the podium, he spoke briefly in Darija, which I luckily understood as he minced his words slowly as if lamenting that he had to do that before switching to French. In the Darija, the Rabbi just excused that although he spent about 40 years in Morocco, he was not good at Arabic, so he informed his audience that he would prefer to switch to French, which he then did without any ado. At this juncture, I also decided to exit, without knowing if his speech would be interpreted in Arabic or not, and without bothering if too many speakers would speak in Arabic later. (A link to the conference is https://m.youtube.com/watch?v=fY6eoZ6RObA&t=703s).

The most relevant part of this story is that there are indeed initiatives of interfaith dialogue worldwide, and this seems to have come to define interreligious relations among members of heavenly religions. But it is also a fact, as this anecdote demonstrates, that some actors in the interfaith program may be unwelcome, detested or rejected. This is precisely what reminds me to offer my humble thoughts on the current brouhaha about the interfaith issue, which has just become a topic of discussion, at least in northern Nigeria.

Perhaps a few people will disagree that the matter was dragged to the public domain by the removal of Shaykh Nuru Khalid, the chief Imam of the Friday mosque at Apo Legislators’ Quarters, less than two weeks ago. That happened over a sermon he delivered on the collapsing security situation in Nigeria. The Imam would have been hailed as a hero and a  champion that deserved accolades by the entire northern Muslims, but for his flirtation with the controversial phenomenon of interfaith. After all, distinguished scholars who have become a sort of religious canons in Nigeria like the late Shaykh Ja’far Mahmud Adam, the late Shaykh Muhammad Auwal Albani Zaria and the few ones alive like Shaykh Bello Yabo, Shaykh Murtala Asada Sokoto, Shaykh Idris Abdulaziz Bauchi and a few others are known to be showing impatience toward any untoward development that affects (affected) the poor Nigerian masses. These scholars have uttered bitter homilies and persistent tirades against governments over neglect of their primary responsibilities, particularly protecting lives and properties. Their prominence and public acceptance are partly glued to their decision to maintain a frugal life, remote from the corridors of power, hence capable of speaking truth to power, no matter whose ox is gored.

Naturally, by siding with the masses, Imam Nuru Khalid, who was psychologically martyred when fired from his job, should have been catapulted to such a prestigious clerical position. But in his case, this was impeded by his affiliation to interfaith organizations, often seen with Christian groups who, it seems, trust him as one of the symbols of moderation and tolerance, which may not be entirely untrue. The attention of the Muslim public was recently attracted by his unpopular view when in the aftermath of Abduljabbar Nasiru Kabara’s blasphemy saga and the ensuing arguments, Nuru Khalid voiced views that did not go well with the majority of enthusiasts, particularly on the shortlived misunderstanding between Prof Ibrahim Maqary and Dr Abdallah Gadon Kaya, two rising scholars in northern Nigeria.

At that time, Nuru Khalid was exposed as an advocate of interfaith, which in Hausa people wrongly render as wahdatul adyan (unification of religions), thanks to the widely circulated clips of Shaykh Albani, which popularized this view and mentioned Nuru Khalid as one of its agents. Hence, when Nuru Khalid was removed from his imam position, many commentators in the North merely clung to his affiliation to the interfaith group to further endorse, celebrate or justify his removal. But the mosque did not cite that as a cause for his sack or regard it as a fundamental problem of the Imam. However, Nuru Khalid’s sudden transformation as a hero in the milieu of Nigerian Christians, some of who might not have known him before, his public revelation about some international groups proposing to finance a mosque project for him and his more open hobnobbing with Christians have further thrown him into disrepute among Muslims, who still sense that this interfaith phenomenon is nothing but attempts to eclipse the teachings of Islam and collapse all religions into one new faith.

Another figure, also seen as a vital organ in the interfaith dialogue program, coincidentally also bearing the name Shaykh Nuru Lemu. Although sounding calm and soft-spoken unlike his namesake, Nura Lemu has taken it up to himself to clear what he thought are misconceptions being circulated about the interfaith dialogue initiative. In an audio clip shared via social media, Nuru Lemu claimed that interfaith is never a new invention nor devoid of a rudimentary religious basis, tracing it to the time of Prophet Muhammad when he designed a pact of peaceful coexistence with Jews as citizens of Madinah, and when he entered into a truce with Quraysh polytheists in the famous treaty that would be known as Hudabiyyah. Nuru could have cited the pre-Islamic treaty known as Hilf al-Fudul, which the Prophet participated in, and pledged to partake in a similar one if a need for that would arise. In fact, Nuru would have cited numerous Quranic verses upholding peaceful coexistence and dialogue between Muslims and members of other faiths, as can be discerned in chapters like Surat Ali-Imran, Surat al-Ma’idah, Surat al-Mumtahanah, etc. Since the second biggest religion after Islam in Nigeria is Christianity, it is interesting to make a case with the verse that says: 

“You shall certainly find the Jews and those who associate partners with Allah the most vehement of the people in enmity against those who believe, and you shall certainly find those who say, `We are Christians,’ the nearest in friendship towards those who believe. That is so because there are savants and monks amongst them and because they are not haughty ” [Surat al-Ma’idah verse 82].

Nuru Lemu, who is one of the heads of a mega religious and educational centre in Niger State, a neighbour to Abuja, where his sacked namesake is based, added that the dialogue would also concentrate on intra-Muslim relations. Thus, it will work out ways to dent and lessen the growing discords and animosities among Muslims occasioned by ideological rivalry and sectarian division. 

From this viewpoint, it is not hard to convince Muslims that the interfaith issue is a healthy, innocuous mission that Muslims would warmly welcome as a process of living up to the expectation of their scripture and broader Islamic vision.

However, it must be clarified that interfaith dialogue may have a  unique interpretation for Christians different from what Muslims may be ready to accept. Muslims do not appear prepared to assimilate the neo-liberal interpretation of Islam in such a way that they would compromise established Islamic values and fundamental teachings. Muslims may fail to implement specific injunctions of Islam based on human weakness, but they will hardly portray them as outmoded, irrelevant and unsuitable for the modern situation.

Christians, for instance, as evinced by the obsession of Mathew Kukah in his anti-Islam columns and public discourses, may conjure that interfaith dialogue would henceforth guarantee them an institutional legitimacy of marrying a Muslim woman, or it may make Muslims feel reluctant in missionary work while they (Christians) continue to win converts either directly by luring pockets of northern animists or through the new atheism phenomenon that trend mainly in the virtual world and cyberspace. Christians may conjecture that Muslim females, especially in Yorubaland, where the controversy keeps erupting, will relinquish their fundamental right of wearing hijab. In fact, many Christians would wrongly assume that interfaith dialogue, when successfully embraced, will encourage Muslims to keep mute on tragic instances befalling their fellows, such as the series of ethno-religious crises that broke out in places like Jos, Tafawa Balewa, Southern Kaduna, Lagos Sagamu, etc. 

In retrospect, to what extent are Nigerian Christians ready to accept Prophet Muhammad as God’s apostle just as Muslims uphold Jesus as Prophet as a fundamental condition of being a Muslim, without which one will be outside the fold of Islam? Or at least, are Nigerian Christians ready to reserve some respect for Prophet Muhammad so that they will shun all utterances and actions that may be considered blasphemous, which, needless to say, fuels religious crisis and further strains relations between Muslims and Christians? 

Nigerian Muslims would be very willing to uphold peace initiatives. Still, they will be very unlikely to accept any interfaith interpretation that warrants silence and reprisals in situations where their fellows are innocently attacked and persecuted anywhere on Nigerian soil. Muslims will invoke the same scripture which warns them not to ally with their enemies –  whoever they might be, which enjoins them not to give in to treachery, which cautions them on prospects of being bamboozled and hoodwinked by their enemies and which reminds them to be prepared for self-defence. Therefore, the interfaith initiative appears to be a neutral concept that can be applied positively or negatively and can be abused or misinterpreted disproportionately.  But, clearly, its application goes hand in hand with contexts and real-life experiences.

Ismail wrote from Rabat and can be reached via ismailiiit18@gmail.com.

By Dr Babayo Sule

The revolution in social media, no doubt, made life fascinating for the present generation in information dissemination and data assembling but most importantly, in harnessing dialogue among inter-cultural and diverse complex groups cutting across the universe unprecedented. Many societies are positively utilising the leverage of social media to develop their political and socio-economic sectors individually and collectively. However, in Nigeria, social media is dangerously setting us on the path of collapsing our values and tolerance and it is ambitiously threatening to magnify ignoramus into the regalia of scholarship while scholars are being relegated to objects of caricature. This is anticipated in the warnings of Daniel J. Levitin in his Weaponised Lies: How to Think Critically in the Post-Truth Era and Nicole A. Cooke’s Fake News and Alternative Facts: Information Literacy in a Post-truth Era, that the era of honest ideas and truth is fast passing and this is palpable more in our environment where things are twisted deliberately for sentiment or personal agenda. This has manifested in the recent development in national issues where the bedevilling monster of insecurity is becoming worrisome. The high level of ignorance in understanding, interpreting, comparing and linking issues in Nigeria bordering religion, politics, economy and other social issues is nauseating. This is evident in the use and abuse of the term ‘Interfaith’ by social media interlocutors. 

The two Arabic terms are mixed up unconsciously by itinerant merchants of social media but most surprising, by even some religious Sheiks either deliberately or out of ignorance. The term ‘Wahdatul Adyan’ (unification of religions) in the Arabic language can never be the same as ‘Hiwar Al Adyan’ (interfaith dialogue). Unification of religion means collapsing of faith to become one while interfaith dialogue means debates, comparative studies and discussions of understandings as well as the relationship among followers of a different faith. The word ‘Hiwar’, dialogue, was mentioned three times in the Qur’an 18:34; 18:37 and 58:1.

How can Islam, for example, collapse and become one with Christianity when Islam philosophises the unity of Allah (SWT) while Christianity accepts the doctrine of ‘Trinity’ or how can Islam unite with Judaism that does not believe in Jesus Christ and Prophet Muhammad (SAW), at least, the current version of it? Or how can Christianity unite with Judaism that does not believe in Jesus Christ? Can Islam ever accept any form of law besides the Shari’ah principles? 

A scholar, popularly known as ‘Digital Imam’ made some utterances on escalating insecurity situation in a delivered sermon which eventually led to his removal. The crux of the matter is that I am not in support or opposing what the Imam uttered in his furious outburst. Many messengers have their philosophy, style, methodology and perspective of conveying messages based on their training, background, experience and the environment. How or why the Imam decided to deliver the message in the mode he did was not the main concern here. Some may see it right while others may see it as unfit and all are right in their perception. I am not in defence or support of the Imam and his words nor am I his spokesperson but some misperceptions, distortions and misrepresentations of the term ‘interfaith’ need to be cleared to avoid the created confusion. However, the annoying aspect of the issue is the way the ‘message’ was totally ignored and the messenger is being crucified on account of being what they called ‘Interfaith’. 

And what is interfaith? Is it a polytheistic process or a pronouncement that will disqualify one from Islam? Does interfaith has a basis from the religious roots and branches? Is our education level annihilated to the extent that our social media pedestrians could not understand what it is or is learning Islamic scholarship withering away to the level of misunderstanding Islam or misusing it? What is the link between sermon on insecurity and participation of Digital Imam in interfaith? Interfaith means dialogue among the various Abrahamic religions of Judaism, Islam and Christianity to promote peaceful co-existence and to understand more the philosophy of each other to avoid sustained mutual hostility. The Merriam Webster Dictionary defines interfaith as activities involving persons of different religious faith. Going by this definition, who is not involved in activities with persons of different faiths in Nigeria?

Islam is a religion that by virtue of its philosophy encourages logic, wisdom and reasoning. It challenges its believers to ponder on signs and symbols of the divinity and unity of Allah and the truthfulness of the religion. Allah (SWT) dialogues with His Angles on the wisdom, logic and the reason for creating the weak Adam (AS) and placing him on earth despite the weakness and the vulnerability to sins (Q. 2 verses 30-35). If Allah (SWT) wishes, He will simply create without consultation or dialogue and made the Angels prostrate compulsorily without any resistance or disobedience by Satan but for His prior knowledge of all, He wanted it that way. Is there no lesson for mankind in it to understand that reasons and logic are used in dialogue to convince?

Allah (SWT) in many places commands that believers should reflect and find faith in Islam not follow what is bequeathed to them by their ancestors presenting to them logical arguments, scientific facts, miracles and points of pondering. Prophet Nuh (AS) engaged his people in peaceful interfaith dialogue to convince them to believe in his religion for 950 years using alternative views and arguments (Q.7 verses 59-64; Q.10 verses 71-73; Q.11 verses 25-49; Q.21 verses 76-77; Q.23 verses 23-30; Q.25 verses 37; Q.26 verses 105-122; Q.29 verses 14-15; Q.37 verses 75-82 and Q.71 the complete chapter).

What about Prophet Ibrahim (AS)? He could have argued forcefully with the divine support and protection and ridiculed his people for worshipping idols that they had created with their hands but instead, he chose the path of wisdom and logic and the power of peaceful dialogue to make them understand particularly being careful of the presence of his father among the idolaters. Several Qur’anic chapters and verses (Q.2 verse 258; Q.14 verses 35-41; Q.19 verses 41-50; Q.21 verses 51-73; Q.26 verses 69-104; Q.29 verses 16-27; Q.37 verses 83-113 and Q.43 verses 26-31).

In all the chapters and verses above, Ibrahim (AS) used a superior dialogue with wisdom, chosen soft words and logic to explain his faith before the idolaters. Then take the instance of Musa (AS) who had not only debates with the Pharaoh and his people but went the extra mile in the demonstration of faith and interfaith dialogue under the command of Allah (SWT) in the Pharaoh’s palace. Many chapters and verses (Q.7 verses 103-173; Q.10 verses 75-93, Q.11 verses 96-99; Q.17 verses 101-105; Q.20 the complete chapter; Q.25 verses 35-36; Q.26 verses 10-68; Q.27 verses 7-14; Q. 28 verses 1-50 and several others too numerous to mention all here). It should be noted that Prophet Musa (AS) dialogued with his people profusely in convincing them against Shirk (polytheism) after he rescued them from Pharaoh using logic and wisdom (Q.2 verses 40-61; Q.7 verses 137-141 and Q.20 verses 83-97) and Prophet Musa (AS) also dialogue and went into a voyage of discovery with Khidr (AS) (Q.18 verses 60-86). 

Other Prophets (AS) dialogued in what is closer to interfaith with their people which time will not allow for all of them to be enumerated here but some few cases are still necessary. Prophet Ilyas (AS) dialogued with his people and showed them a reason to desist from worshipping a lamb as mentioned in Q.37 verses 123-132. Prophet Yusuf (AS) also convinced his inmates’ partners and his people of the unity of Allah (SWT) through an interfaith dialogue (Q.12 verses 37-41). Prophet Isa (AS) was shown the path of dialogue by Allah (SWT) when he was asked if he is behind the instigation for people to worship him when he responded beautifully, respectfully, logically and scientifically in this way (Q.5 verses 116-120) and he also tried and convinced his disciples on the miracle and powers of Allah (SWT) when they challenged him for manna (Q.5 verses 112-115) and elsewhere (Q.19 verses 30-33), Prophet Isa (AS) dialogue with his people to convince them while in his infancy that his mother Maryam (AS) was innocent and that he was a miracle of Allah (SWT). 

The most astonishing aspect of those who wanted to confuse interfaith with unity of faith is their lack of acumen in understanding ‘Asbabul Nuzul’ (purpose of revelation of Qur’anic verses) otherwise they would have saved their ignorance before the public humiliation. One of the outstanding characteristics of the Makkan chapters and verses of the Glorious Qur’an is the dialogue between the Prophet (PBUH) and Makkan infidels to scientifically show them the logic and reason of worshipping Allah (SWT) alone and the dirtiness of idolatry. These chapters and verses are too many to mention here. When Christians from Najran (Nazareth), a place near Madina in those days, heard the preaching and teaching of Prophet Muhammad (PBUH) on Jesus Christ, they approached the Prophet (PBUH) for interfaith dialogue and that was the reason for the revelation of Q.3 verses 33-83 as mentioned by Al-Ghazali in his book ‘Asbabul Nuzul’ and also as narrated by Imam Ibn Kathir in his ‘Tafsir’ (Qur’anic exegesis or commentary). 

The Prophet (PBUH) did not only engage in interfaith dialogue but he agreed that Muslims under threat and vulnerability can seek shelter in other places of different religions when necessary. He asked his companions to migrate to Ethiopia where a Christian king was ruling, Najjash (Negus). The Makkan oligarchs, Abu Jahl and Abu Sufyan sent a delegation to King Negus to convince him to return the Muslim believers to Makka so that they could persecute them until they revert to idolatry. They went to the king with gifts and presents but he rejected their request.

The representatives of Makkan infidels adopted emotional manipulation by telling King Negus that Prophet Muhammad (PBUH) and his followers were also saying evil things about Mary and Jesus Christ (AS). The king summoned Muslims to his palace and questioned them. One of the companions, the Prophet’s cousin, Ja’afar Bin Abi Talib, explained to him their idolatry and decadent situation before the emergence of Islam and went ahead to recite before him the Surah Maryam Q.19 verses 16-40. The scholars of history like Ibn Hisham and Ibn Kathir reported that king Negus and his people wept on hearing these verses which was the reason for revealing Q.5. verses 82-85. Later. King Negus converted to Islam and the Prophet (PBUH) prayed for him from Madina which served as the juristic justification for ‘Salatul Gha’ib’. 

Apart from the above views on interfaith dialogue, many companions of the Prophet (PBUH) were reported in authentic hadiths by Bukhari and other reporters and scholars of the history of engaging Jews in Madina, Christians and pagans in interfaith dialogue using the Qur’an and other sources heard from the Prophet (PBUH). Ibn Taymiyyah, one of the medieval Islamic respected scholars devoted an entire book of two volumes in interfaith dialogue with Christians titled Al Jawabul Sahih li man Baddala Dinal Masih (Answer to those who Altered the Religion of Jesus Christ). Besides, contemporary Islamic jurists have their views on interfaith dialogue. For instance, Ismael Raji Al Faruqi characterises dialogue as Da’awah which includes preaching Islamic teachings, promoting virtues and avoiding vices and providing comprehensive knowledge to understand the purpose of life. 

The Christians and Jews are addressed with respect in the Qur’an ‘as people of the book’. The Prophet (PBUH) was reported to have been visiting the ill in Madina irrespective of their faith (Tirmidhi). The Prophet was sympathetic, patient and understanding with people of other faith. He never imposed Islamic laws on them. Abu Hurairah narrated that once a group of Jewish scholars came to the Prophet (PBUH) and declared that one of them committed adultery. The Prophet (PBUH) judged the matter using the Jewish scriptures and not Islamic laws (Al Tabari).

In essence, most Islamic jurists agreed that Islamic teachings are not in favour of eliminating the preaching of other faiths. Islam is, instead, in favour of counterbalance as a means of creating a harmonious environment instead of confrontation. This is mentioned in the Quran (Q.22 verse 40). It is based on this that the power of Qur’anic dialogue challenged the entire universe to produce its like or to ponder on the saved corpse of Pharaoh Menerpter as a sign of miracle of Islam and the Glorious Quran open for a challenge by those interested. An attempt to do so earned Islam valuable converts such as Professor Mike Moore, Professor Maurice Bucaille, Professor Gerald Dirk, Dr Gary Miller and many famous global scholars of various fields of human endeavour. 

The question to ask ourselves is, if not because of the flavour and the assistance of interfaith dialogue, how could the gallant intellectuals armies of Islam confront the entire world with intellectual discourses of comparative knowledge? The blessed Sheikh Ahmed Deedat, Sheikh Dr Zakir Naik, Dr Abu Ameenah Bilal Philips and other ones who stand tall in the hall of fame of comparative religion and remain unchallenged by all religions when it comes to dialogue and reasons. How many hundreds of thousands or millions have they converted to Islam successfully? Could those against interfaith serve Islam in this capacity? What about the blessed Adnan Oktar aka Harun Yahya who solely demolished Darwinism and Marxism by the mighty power of his Islamic dialogue pen?  Have we forgotten our own, Sheik Auwal from Jigawa State who has been busy propagating Islam in America? What about the blessed Sheik Hussaini Yusuf Mabera? What about the good work of the Da’awah Institute of Nigeria in bridging the gap of knowledge closer to what even a layman can comprehend? Please what is the name of what they are doing? What about Nigerian Inter-Religious Council? What is it and who are the members? It is a civil society of interfaith dialogue and action involving the supreme spiritual leader of Islam, his Eminence, the Sultan of Sokoto and the Chairman of the Christian Association of Nigeria (CAN), other distinguished scholars of Islam and Christianity just for the information of the misguided interfaith antagonists. 

It is frightening that the Nigerian Ummah is gradually drifting towards Al Qaradawi’s description of extremism and Abdulkadir Oudah’s ignorant followers and incapable scholars. Al Qaradawi in his book, Islamic Awakening Between Rejection and Extremism warned that extremism is an uncalled duty to Islam by ignorance which has six symptoms including bigotry and intolerance, commitment to excessiveness, uncalled for austerity, severity and harshness, thinking ill of others and Takfir stage which is the dangerous one. Abdulkadir Oudah in his view argues that Islam and Muslims are suffering from the comity of ignorant followers and the inaction of incapable scholars aided by amoral leadership.

The debates on interfaith by some scholars wrongly and the perception of ignorant followers exhibited this fear and it is tilting towards the symptoms of extremism warned by Al Qaradawi which we must be cautious of. Of course, some of the views may not lack relevance to late Dr Yusuf Bala Usman’s postulation of the manipulation of religion in Nigeria but it is shameful and uncalled for. Saying an opinion or a view before the public must have a moral burden. Ibn Qayyim Al Jawzi in his book Ilamul Muqi’ina an Rabbil Aalamin exponentially exposed us to the intricacies of those who can speak on Islamic issues and fatwas and the chain of authorities that can qualify one to be among them. I don’t think the interfaith interlopers qualified to be among the ones listed by Ibn Qayyim.

I am not in any way in convergence with Digital Imam on that fateful sermon. It is wrong to advocate for a boycott of the election in a democratic clime. It is an unpatriotic, irreligious and social disservice.  We differ completely in this perspective. Instead, I am an unrepentant advocate for voting and election and a transparent one for the better. In an era where the leaders failed glaringly but their failure is not instilling remorsefulness in them to desist from power scramble, how could the voters sacrifice their legitimate opportunity to vote? In essence, I am calling on Nigerian voters not only to vote but to vote a protest vote on target. To identify candidates on their own, sponsor them, vote for them and guard their votes to succeed for better governance without regarding any party (parties that lack ideology or even principles) do not matter in developing democracies more than individuals in elections. 

Based on the above observation, I am suggesting the following as remedies against this detrimental degeneration that will consume us if we are not careful.

1. The Digital Imam and other religious leaders should invoke the saying of Allah (SWT) in delivering their messages Q. 16 verse 125 “call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way”. 

2. People should desist from throwing themselves into the arena of knowledge and scholarship based on anecdotal stories and emotions while those who know but are trying to divert the subject matter or discussions should fear Allah (SWT) and relay that which is the truth because “Not a word does he utter but there is a sentinel by him, ready (to note it)” (Q.50 verse 18) and “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned” (Q.17 verse 36). 

3. Matters should be dealt with accordingly instead of manipulated. Matters of security discussed by a cleric should not be dismissed away for trivialities such as interfaith. Interfaith is a different subject matter so also a sermon and issues of insecurity why lump them unnecessarily?

4. The social media abuse should be checked by authorities before another Tunisian model is engineered deliberately out of ignorance or sentiments. Government has the legal duty to do so. In an era where wise people are using social media for business, we are busy abusing it for the promotion of ignorance.

5. A strong Shura committee is needed to check fatwas and online scholars that are incapable of judging a simple matter or need rigorous scholarship training before their views can see the light of the day. 

6. Ahlul zikr should kindly intervene and educate our Ummah on critical issues to avoid misperceptions, distortions and misrepresentations of facts that can drag our youth into ideologies that will throw our society into further disaster.

Dr Babayo Sule is the H.O.D International Relations, Faculty of Social Sciences, Federal University of Kashere, Gombe State.