Religion

By Abdurrahman Muhammad

An Islamic human rights organisation, the Muslim Rights Concern (MURIC), has called on men of the Department of State Services (DSS) to set the former boss of the Economic and Financial Crimes Commission (EFCC), AbdulRasheed Bawa, free or charge him to court. 

Making the call on Thursday, 17th August, 2023, was the Executive Director of the Muslim Rights Concern (MURIC), Professor Ishaq Akintola. 

The full statement reads:

“Abdul Rasheed Bawa, former chairman of the Economic and Financial Crimes Commission (EFCC), has been in detention since 14th June 2023 without any explanation whatsoever. 

“This is contrary to the letter and spirit of Section 36 of the 1999 Constitution of the Federal Republic of Nigeria, which guarantees fair hearing in compliance with the judicial principle of audi alterem partem (i.e. hear from both sides to a case before taking a decision). Nigerians are yet to hear from the former EFCC boss. Neither have they heard from his lawyers.

“There should be no detention without trial in a democracy. It stands in contradistinction to Section 41 of the 1999 Constitution of the Federal Republic of Nigeria, which says inter alia, ‘Every citizen of Nigeria is entitled to move freely throughout Nigeria and to reside in any part thereof…’.

“Article 7(b) of the African Charter on Human and Peoples’ Rights also stipulates the right to be presumed innocent until proven guilty by a competent court or tribunal. To that extent, therefore, it must be assumed that Bawa is innocent.

“MURIC demands that he should be set free or brought to court where his charges will be read to him. He should also be allowed to see his lawyer, his personal doctor and key members of his family.

“If Godwin Emefiele, who traumatised all Nigerians for months, could be arraigned in court twice since his arrest, we wonder what special crime Bawa committed to have warranted his indefinite detention. Could it be because the former CBN governor has access to a bottomless pit of foreign and local currencies and he could therefore engage the best lawyers in the land while Bawa, a young aspiring Nigerian, cannot afford lawyers’ huge fees?

“MURIC, therefore, demands the enforcement of Allah-given fundamental human rights of AbdulRasheed Bawa. He should be set free or arraigned before a court of competent jurisdiction where he can be granted bail. 

“Our vision of Nigeria is that of a land where every man or woman is free from institutional, societal and individual coercion, a land where tyranny, oppression, injustice as well as political and socio-economic marginalisation become history.”

By Abdulbasid Aliyu Adam

Parents have been reminded of the need to play their parental role in providing qualitative education to their wards to curtail social vices.

Dr Abdullahi Jaji of Aminu Saleh College of Education Azare remarked while presenting a paper themed, the challenges of post-primary Education in Northern Nigeria: the Role of Stakeholders at the closing ceremony of the three-day annual quiz, debate and essay competition organised by MSSN Bauchi State Area Unit.

Dr Jaji, who spoke at length on the challenges of post-primary Education in Northern Nigeria, attributed the menace to the misplacement of priority by the parents. Hence the need for parents to shoulder all the responsibilities of their children’s education described knowledge as the bedrock of every development.

Earlier in his welcome address, the quiz coordinator of MSSN Bauchi state, Dr Muhammad Adamu Hamid, said the program was designed to improve the readiness of Muslim students in Bauchi State to face the Senior Secondary school Certificate Examination to meet world tertiary institution entry requirements in an examination malpractice free environment.

Dr Hamid, a lecturer with the Department of Mass Communication, Pen Resource University Gombe, charged the participants to double their efforts in seeking religious and Western education.

Speaking at the occasion, Amir of the MSSN Bauchi State Area Unit, Dr Rabi’u Barau Mball, applauded the efforts of the host communities for their job well done and urged the relevant authorities to continuously support the activities of MSSN at all levels for the speedy development of education and the state at large.

Dr Barau Mball, a lecturer with the Department of Sociology, Bauchi State University Gadau, used the medium and informed the public that the leadership of the society would host the 2023 National Islamic Vocation Course (IVC) hence the need for government support and all the sister agencies.

In their separate remarks at the occasion, Hon. Ahmed Mai Kudi Yaya, a member representing the Misau constituency in the State Assembly and Hajiya Bahijja Auwal Babaji, deputy chairman of Giade Local Government as well as the District Head of Giade represented by the Galadiman Giade, commended the state leadership of MSSN for organising the August, events and prayed for its sustenance.

The program, which draws participants from SS one and two of all secondary schools across the twenty local governments of the state, held at the Government Science Secondary school Giade, declared Katagum local government as the overall best, followed by Bauchi and Toro as Second and third, respectively.

By Aisar Fagge

There were growing anger and threat between the Niger Republic and the Economic Community of West African States (ECOWAS) since the military coup in July that ousted the democratically elected government of Muhammed Bazoum. The ECOWAS, under the chairmanship of President Bola Ahmed Tinubu, demanded that the military junta should handover power Bazoum or else face its wrath.

Several media reports indicated that all attempts by the ECOWAS to peacefully restore power to Bazoum had failed, a development that exacerbated the already worse situation. On Saturday, the leaders of the Islamic groups from Nigeria met with the coupists in Niger. In this interview, Professor Salish Shehu, one of the Ulamas, detailed The Daily Reality about the purpose of their visit, how fruitful it was and what they have achieved.

TDR: Prof., can you please detail The Daily Reality about the purpose of your visit to the Niger coupists?

Prof. Salisu Shehu: The purpose of our visit to Niger is very clear. The purpose is for reopening, so to say, the windows of dialogue on AMFAS between ECOWAS, on one hand, and the military junta in Niger. There is an apparent breakdown of communication since the refusal by the junta to receive the former head of state, General Abdussalam Abubakar and his eminence, the Sultan of Sokoto. You know people generally across the two countries are becoming increasingly anxious and are becoming increasingly afraid that violence may breakdown – there is palpable fear, actually. A collection of some Ulama felt that we need to meet the president of Nigeria and discuss this matter with him. And, when we met him, we emphasised the fact that dialogue should be the only thing and dialogue should prevail in this matter and he accepted. We asked him that he should give the chance to the Ulama to play their own role, to contribute to ensuring that dialogue prevails and to ensuring that the crisis is resolved amicably through peaceful means. And, therefore, it was for the purpose of contributing to the promotion of dialogue, contributing towards broadening consultations and engagement, that was actually the reason why we went to Niger and to meet the new military administrators in Niger with the view to engendering a sort of reconciliation process between the two purpose.

TDR: Sir, you said the visit was constituted by the group of some Ulama. Can you please tell us about the members of your entourage?

Prof. Salisu Shehu: The entourage constituted of scholars from different Islamic groups and Islamic sects. That why you can see that all the Islamic groups and organisations were represented in the composition. Beginning from the group of scholars that met with the president, foremost was Sheikh Dahiru Usman Bauchi, represented by his eldest son, Ustaz Ibrahim Sheikh Dahiru Usman Bauchi, Sheikh Abdullahi Bala Lau of the Izala group, Sheikh Qarbibullah, the leader of Qadiriyya in the whole of Africa; and then there academics like us and other da’awa wokers, like Professor Mansur Malumfashi, Prof. Mansur Ibrahim Sokoto, Imam Abdurrahman Ahmad; the Chief of Ansaruddin, Sheikh Jalo Jalingo, Sheikh Muhammad Haruna Gombe, Sheikh Yakubu Musa among others. These were also some few government officials that accompanied us.

Sheikh Bala Lau was the one that led us to Niger and he was the leader of team and he was the one that introduced us to the  military leaders. We met the military leaders together with the scholars of the same kind of categories we went in Nigeria. So all the the leaders of the groups – the Tijjaniyya, the Qadiriyya, the Izala groups, we all met in Niger. It was such a successful paternal visit.

TDR: Sir, what have you discussed and was your visit any meaningful?

Prof. Salisu Shehu: I can only tell you about the general discussion we had. But, it is not possible to broadcast the nitty-gritty details of our discussion, especially some of the very very specific issues we discussed with them. But, what we actually generally discussed was about the fact that we came as a group of scholars from Nigeria, having been permitted and approved to come by the president. Therefore, we were in Niger with the consent of the President, Asiwaju Bola Ahmed Tinubu, who is also the Chairman of the ECOWAS, that we could come and discuss with them as a demonstration of acceptance of dialogue and reopening of communication between them. So we emphasised the need for dialogue. We drew their attention to the fact that as long as we don’t reopen the door of dialogue, the animosity will keep increasing. And, hence, it is not going to be good for us. So, we made it very clear to him that we went there in order to avert violence, to avert military intervention and to promote peaceful and amicable resolution to the problem, actually. And, we also emphasised the need for the give and and take in the matter. That it will do no good for both of them and the entire West African sub-regions, that if both of them were not ready to give something and take something, if both of them maintain extremist positions, then it is not going to be good. And, they actually accepted. They were already told to make some concessions on the matters.

TDR: What have you have achieved in your meeting with the coupists?

Prof. Salisu Shehu: The most important achievement in this regard is the fact that that option of dialogue have so much sufficiently be promoted. And it is hopeful that this our visit has led the foundation for peaceful engagement between the two. So, I think this is an achievement. Another tremendous achievement is the fact that across the two countries, the palpable fear, that was so preponderant, has been allied and the people’s hope regarding the fact they will continue to live in peace, they will continue to leave as brothers and sisters, they will continue to live as neighbours, that spirit has really been rekindled even if it was about to die. People have so much been at rest and at ease now because of this visit. People have become more assured that there won’t be violence. And, I believe this is the most important achievement as far as this visit is concerned. Like I said, there is no reason actually to keep on avoiding meeting and discussion. So, we have to intervene in this way. And because we are not supposed to give specific details, there is no any discussion about the terms of agreement we had with them.

By Abdurrahman Muhammad

As the failure of the Senate to confirm the ministerial nomination of the former governor of Kaduna State, Mallam Nasir El-Rufai, continues to generate controversy, an Islamic human rights organisation, the Muslim Rights Concern (MURIC), has told President Bola Ahmed Tinubu to save the North-West alliance which gave him victory at the polls by ensuring that El-Rufai gets the ministerial appointment.

MURIC made its stand known on Sunday, 13th August 2023, after an emergency meeting of its Central Think Tank (CTT) held in the evening of the previous day. A statement signed by the Executive Director of MURIC, Professor Ishaq Akintola, after the meeting reads: 

“The Central Think Tank (CTT) of the Muslim Rights Concern (MURIC) met yesterday to consider the circumstances surrounding the failure of the Senate to confirm the nomination of the former governor of Kaduna State, Mallam Nasir El-Rufai, as a minister. 

“CTT considered the issue a major setback to the North-West alliance which gave President Bola Ahmed Tinubu victory during the 2023 presidential election. Furthermore, CTT regards the non-confirmation of Mallam Nasir El-Rufai’s ministerial nomination as a big threat to future alliance between the North and the South-West. The North may not hobnob with the South-West again if the champion of the North-South alliance is shabbily treated.  

“CTT also noted the huge contribution of Mallam Nasir El-Rufai who persuaded the Northern political elite, particularly the twelve Northern governors, to allow power to go to the South. It was observed that the monumental power shift of 2023 was a fulfilment of a 2019 agreement. It was therefore an act of honour while El-Rufai is seen as the icon of Northern integrity. 

“CTT affirms clearly, emphatically and unequivocally that it behoves the South as represented by President Bola Ahmed Tinubu to reciprocate the North’s noble stand by walking his talk, particularly his open offer and public invitation to Mallam El-Rufai to join his cabinet. The story of Tinubu’s invitation to El-Rufai to join his cabinet is already public knowledge.

“It has become necessary to jog the President’s medulla oblongata today because the North has exhibited integrity by keeping its promise on power shift to the South. It therefore behoves the South to reciprocate, to manifest decorum, decency and dignity, particularly with the ‘Omoluabi virtue’ for which the Yoruba are well known.

“Tinubu has a duty to protect the good name of the Yoruba people in particular and the whole South in general. Besides, a promise is a promise in Islam and Tinubu is a Muslim. Allah says in the Glorious Qur’an ‘And fulfill the promise, surely (every) promise shall be questioned about.’ (Qur’an 17:34). Allah also said, ‘O you who believe! Fulfill your pledges.’ (Qur’an 5:1).

“The good relationship and the bond between the North and the South-West must not be allowed to break. 2027 is around the corner. Even 2031 is already knocking and politicians are already doing their calculations. The North supported Tinubu because they found him to be credible. He must not do anything capable of diminishing that credibility.

“El-Rufai is the gem of the collection and everybody knows it. He is a performer. He is cerebral, iconic. If it is true that the president himself already hinted El-Rufai to set the machinery in motion for the energy sector, the president is morally bound to walk his talk regardless of all other encumberances. 

“Records show that there are precedents. Festus Keyamo was cleared in spite of Senate’s earlier objection. Something made Senate change its mind. Ex-President Olusegun Obasanjo got this same El-Rufai cleared despite Senate’s opposition in 2004. El-Rufai withdrew having read between the lines. He will still do it for the sake of Nigeria if the president’s body language conforms.

“Criminality, dishonesty, fraud, impunity, lack of patriotism and other Nigerian problems spring from a wrong mindset. They will all disappear or at least be reduced to the barest minimum if the leadership sets the pace. Islamic scholars North and South who nurtured the North-South alliance are watching. All men and women of conscience are keeping vigil. Nigeria holds its breath and shivers. The buck stops at Mr. President’s table.”

By Omar Muaz

As commonly understood by many people that a working woman only means one that goes outside her matrimonial home or her parents’ house to earn a living [in most cases a salary or an income] isn’t but, as rightly put in different ways by Amina Adamu, in her paper “Balancing the Home and Work: Tales of Working Women” one who has attained a certain level of education and use it as an opportunity to secure jobs. Or the one who earns a living inside her home by engaging in in-door businesses such as fish farming, tailoring, poultry, and even selling clothes and kitchen equipment, or lastly, one who earns a living within the confinement of her house by using their children to hawk and sell for them. Whichever one takes as a definition of a working woman, it’s fine and okay.

I have read many articles claiming modernism to be the root of working women. However, history has it that in traditional African society, women work as much as men [or even more] to sustain the family. They do house chores and look after children and even the man himself — besides cooking for the family, the women wash the man’s clothes and keep his room and the whole house tidy. In addition to all, as affirmed in The Journal of the Islamization of Knowledge and Contemporary Issues, Vol. 1, they go to the farm and cultivate crops to supplement the feeding and economic sustenance of the family. 

By the coming of Islam — a religion that propagates women’s seclusion based on the Quranic provision in Suratul Al-ahzāb, verse 33 “And abide in your houses and do not display yourselves as [was] the display of the times of ignorance.” and some authentic traditions of Rasūl, prophet Muhammad (PBUH) — to Nigeria in the eleventh century (Clerke and Lindern, 1984), women, more especially in the Northern part of the country, were restricted from going out unnecessarily which includes going to farm. They then concentrated on their roles as mothers while the men accepted and carried out their religious responsibilities of providing the basic needs for their family until the introduction of Western education [read: conventional education] to Nigeria in the 19th century.

The early 70s witnessed a large enrolment of girls into conventional schools, which started affecting the status quo of the family system, with women starting to work as civil and public workers in various organisations and parastatals at the attainment of conventional schools. Moreso, the spread of globalisation through the Western media led to the very foundation of the family, which includes respect, love, and trust for each other to start playing the second fiddle. 

From the 90s up to the end of the last century, 20th, many Islamic families subscribed to the global village by connecting the satellite dish to their homes and, of course, the internet. Probably, due to the impact of the Structural Adjustment Programme (SAP) — an ambitious structural adjustment program which was adopted in June 1986 as a result of initial reforms including substantial increases in domestic petroleum prices that were announced in the 1986 budget — in the 80s, the man no longer care and provide the basic facilities needed in their homes. Thus, the man lost his pride and respect as the breadwinner both from the wife and the children. Hence, women were left with the only alternative, which was finding means of supplementing the family income, even outside their homes (Emeagwali in El-Sohli & Mabro, 1994).

It’s worth noting from the above paragraphs women were traditionally working before the advent of Islam, more especially in Northern Nigeria, which abolished the practice with the world turning into a conventional one. Women work to supplement the family income with reasons, of course, varying. There are many women that work, despite their husbands or parents being rich, because they feel bored sitting at home. This category consists of almost 10% of the working Northern Nigerian women. Others go out to work to earn a living, while others, at the death of their husbands, provide shelter for their children. In addition to the mentioned categories, some work to serve humanity in governmental and Non-governmental organisations (NGOs).

Some Muslim husbands and parents, based on one of these cases, allow their wives and daughters to work while others, basing their argument on the Islamic concept of seclusion, keep their women at home. Now, the question is on the concept of women’s seclusion from in Islamic perspective. What is it? Women seclusion is a term referring to various practices designed to protect women from men in traditional Muslim societies, including confining women to the company of other women and close male relatives in their home or in separate female living quarters, veiling, self-effacing mannerisms, and the separation of men and women in public places.

According to the International Institute of Islamic Thought Nigeria Office’s journal, Al-Ijtihād, the issue of women’s seclusion in the Nigerian context, as has been identified, includes (1) complete seclusion — an opinion championed by traditionalists and fundamentalists who strongly believe that women’s role is exclusively restricted to her home only and therefore any other role outside her matrimonial home is forbidden. (2) partial seclusion — that women are allowed to go out when there’s need to go, such as hospital and visiting sick relatives and even attending Islamiyya schools, and (3) voluntary seclusion is seen as a more symbolic seclusion rather than physical.

The third, unlike the complete seclusion which was built on the widely circulated “myth” in some years back, at least in the Hausaland, that a woman has only three outings in her lifetime — that of her being delivered from her mother’s womb, going out to her husband house [being married], and then lastly taken to her grave —, is propagated by those in favour of women going out to work outside her matrimonial homes or parents’ houses and encouraged women who have attained conventional education to work in the civil service and other parastatals.

The existence of these divergent views, even during the lifetime of Usman Ɗan Fodio, triggered him to write a book “Kitabul Irshadul Ikhwān” in which he stated twelve instances where women are allowed to go out in Shari’a: going out in search of knowledge, participating in religious war [Jihād] where there’s need for their assistance, attending congregational prayers in mosques, attending Juma’at prayer, attending Eid prayer, attending prayer for rain [Salatul Istisqa], attending prayer for the dead [Salatul Janaza], going to pilgrimage, going to the court of law to sue or to be sued, visiting their parents and relatives, attending wedding ceremony [especially escorting the bride to her house because Aisha (RA) was reported to have done that] and buying and selling things especially when they don’t have someone to do it on their behalf.

In addition to the above-mentioned twelve occasions where women are allowed to go out, going out to teach isn’t in exclusion. There are instances — according to the prophetic ahādith, which were reported by Abu Dāwud, Ahmad and Imam Hakim — where women went out to teach even the wives of the prophet Muhammad (PBUH). The case of Shafa’a Bint Abda is a glaring example when the prophet (PBUH) not only recommended her for teaching His wife, Hafsa (RA), how to write but advised her to teach the wife how to cure rashes and bugs [Rukhyatul Namla]. Thus, Imam Ghazali, among many other Islamic scholars, emphasised the importance of women’s education, especially in the field of Medicine and Mathematics, with the essence of them specialising in these areas to cure sick Muslims and to teach Muslim children.

It can be concluded that women — even though they are fragile and weak because of them being created from a “crooked rib” of a man — among them are those who are blessed with the strength and energy to participate in even manual labour and, thus, they are not completely restricted, Islamically, to work as related above.

However, in order to have equilibrium in terms of matrimonial stability of the home on one hand and the woman’s pursuit for economic stability on the other, there should be an understanding between the two spouses [which is the man who is the head of the family and the woman under the umbrella and control of the man]. It’s recommendable that a working woman should fear Allah (SWT) in her mind wherever she goes and, when going out, should dress properly according to the dictates of the Shariah.

Allahu A’alam [ Allah knows the best].

Omar Muaz wrote via muazuumar45@gmail.com.

By Abdurrahman Muhammad

The Muslim human rights advocacy group, the Muslim Rights Concern (MURIC), has sounded a note of caution to the Economic Community of West African States (ECOWAS), a regional bloc under the leadership of President Bola Ahmed Tinubu, to shelve the idea of invading Niger Republic to reinstate the former President Muhammad Bazoum, who was unceremoniously ousted and detained by the military junta on 26th July 2023.

The Muslim rights organisation was reacting to a letter written and sent to the Senate and read on the floor of the red chamber by the President of the Senate, Godswill Akpabio, Friday, 4th August 2023.

In the letter, President Tinubu listed several measures already taken to pressurise the soldiers behind the coup to release and reinstate President Bazoum. 

Some of the measures in place included cutting off the electricity supply to the Niger Republic, mobilising international support for the implementation of the provisions of the ECOWAS communique, closure and monitoring all land borders with the Niger Republic and reactivating the border drilling exercise, as well as military build-up and deployment of personnel for military intervention to enforce compliance should the military junta remain recalcitrant.

While strongly condemning the unconstitutional change of government in the Niger Republic, MURIC believes the handling of the situation by the ECOWAS is harsh, unpragmatic and may be counterproductive.

MURIC’s position was contained in a statement released on Saturday, 5th August 2023, by the Chairman of its Kano State Chapter, Malam Hassan Sani Indabawa.

The statement further states:

“Military action should never be an option in solving the problem of change of government in the Niger Republic due to the current and historical relationship between Niger and Nigeria, two brotherly neighbours in West Africa. Relations between the two countries are based on a long shared border and common cultural and historical interactions.

“Citizens of Nigeria and people living in Niger are predominantly Muslims and share a solid socio-cultural and religious affinity. Nigeria also shares about 1,500 kilometres of land border with Niger.

“The Nigeria-Niger border is artificial. It was drawn in the colonial period by London and Paris, a process driven in part by the desire to check German expansion in West Africa rather than recognition of ethnicities or other indigenous factors. 

“Border crossings are also practically impossible to control. In many ways, Niger and northern Nigeria have much in common culturally, and the local language of both regions is Hausa.

“Significantly, Nigeria should maintain its age-long foreign policy of non-interference in the internal affairs, especially of a friendly neighbour.

“Before Niger, there were some unconstitutional changes of government in at least three Sahel countries, sharing the same historical and common border with the Niger Republic. Non of the countries were attacked, even though some of the countries are home to military bases of some European and US forces.

“Since 1990 till date, there have been 44 coups and 41 failed attempts in Africa. The fewest attempts, 13, came in the period between 2000 and 2009, compared with 36 attempts between 2010 and 2019 and then ten attempts since 2020 till date. The latest is that of the Niger Republic, carried out on 26th July 2023.

“The Nigerien transitional military government has already warned against any external intervention. On Wednesday, 2nd August 2023, its counterparts in Mali and Burkina Faso warned that they would treat any attempt to restore Bazoum to power militarily as a “declaration of war” against them, and it would split ECOWAS.

At the home front, the internal convulsions will escalate as the Oduduwa Republic, Arewa Republic, Biafra secessionists, Niger-Delta separatists, and other sundry anarchists may have a field day with the opening of another avoidable conflict theatre.

“Already, European countries have started the evacuation of their nationals in Niger, as Mali, Burkina Faso, and Guinea expressed support for the coup.

“Military interventions could certainly be unpopular in Nigeria and possibly lead to violent and widespread protests. This could only aggravate the worsening security situation in Nigeria.

“The situation in Niger Republic, like the rest of Africa, is an African problem that requires African solutions; going to war should never be one of those solutions. 

“It is more to do with the oppression and domination of France, the former colonial power that refused to allow her former colonies their rights to true independence.

“In the end, we call on President Tinubu, as a listening leader, to immediately withdraw the letter he sent to the Senate and toe the path of dialogue and diplomacy. 

“We also call on the Senate to flatly reject Mr President’s ill-advised request for its counterproductive and far-reaching, negative consequences that may only worsen Nigeria’s economic and socioeconomic conditions.

“We further call on Muslim faithful and other faith-based groups to intensify prayers for Allah the Most High to avert any disaster that may spell doom for Nigeria and Africa.”

By Hassan Idris

Discussing trending and contentious topics has never been my preferred inclination, not because of a lack of opinions or the ability to articulate them but rather due to the potential conflicts it may engender with those who hold me in high esteem. Nonetheless, today, I shall delve into the trending and contentious subject matter that has generated a whirlwind of discourse on social media, polarising individuals along sectarian, regional, and religious lines and culminating in mutual vilification.

Specifically, I aim to scrutinise the 45-second video released by the Nigerian music sensation David Adeleke, famously known as Davido. In this video, men donned in white jalabia and caps dance boisterously in front of a mosque immediately after partaking in prayers. Adding further intrigue, Logos Olori, Davido’s protege, occupies a prominent spot atop the building’s roof.

Notably, even though the singer makes mention of the phrase ‘Alhamdulillah’ (praise be to God), the video and the accompanying song have been met with severe disapproval from many Nigerians and fans, particularly among the Muslim community, who perceive it as an affront to Islam. They vehemently demand an apology, accusing Davido of disrespecting their religious practices by intermingling sacred rituals with song and dance.

Despite the mounting pressure, Davido finally relents and takes down the video after two days of receiving criticism, opting for a predominantly silent stance and refraining from issuing formal apologies. Notably, Professor Wole Soyinka, in a surprising twist, urges Davido not to apologise for releasing the ‘Jaye Lo’ video, asserting that dancing in front of the mosque does not possess the provocative connotation purported by some.

Among the voices calling for an apology from Davido are prominent Muslim faithful such as Ahmad Ganga, Ali Nuhu, Ashraf Yaman, Ayaat Saeed, Basira Ugochi, and numerous others. Conversely, some Muslims have countered this demand, contending that the singer’s lyrics and actions did not overtly denigrate the Islamic faith. Furthermore, they argue that the video was not intended to ridicule Islam but reflected a cultural norm in Yoruba society.

Additionally, they highlight the existence of Islamic sects, such as the Tijjaniya and Shi’ite, in the northern region, who employ the Mandiri drums as part of their worship practices, thus, indicating that some Muslims themselves engage in similar expressions of religious celebration, with no objections from the community. Before delving into the sociological perspective of religion, it is imperative to recognise the profound significance of religion, particularly in Africa. For many Muslims, it is not merely the song or the jalabiya donned in the video that raises concern, but rather the potential mockery of prayer, a cornerstone of Islam, considered sacred and inviolable. It stands in stark contrast to profanity and warrants utmost respect.

Comparatively, other musicians like Naira Marley may espouse diverse perspectives, yet their words do not evoke similar anxieties. For instance, Naira Marley’s song proclaims, ‘God is the driver, while the Prophet (SAW) is the conductor,’ which, despite its unconventional nature, does not overtly trivialise prayer. Indeed, if Naira Marley had ventured into such territory, he would likely have faced a similar backlash. In response to the contention that some Islamic sects might engage in activities akin to the video’s content, it is essential to discern that while various expressions of worship exist, dancing during prayers remains absent from any Islamic sect. Moreover, the significance of the mosque, as elucidated in the Qur’an, holds paramount importance for Muslims, who regard it as the most sacred and cherished space in their lives. Thus, actions that appear to contradict the mosque’s sanctity are naturally met with vehement objection.

As for Professor Wole Soyinka’s intervention, his failure to fully grasp Nigeria’s religious and multicultural fabric, coupled with his atheistic beliefs, may have influenced his hasty entry into this contentious issue without considering the multifaceted perspectives. Thus, there seems to be an underlying layer of ethnocentrism at play, though it is crucial to clarify that this observation is not intended to belittle Soyinka in any manner.

Turning our attention to Durkheim’s Elementary Forms of Religious Life, the philosopher Charles Taylor’s elucidation of religion as a comprehensive system of beliefs and practices encompassing human existence and its relation to the ultimate conditions of being and other human beings presents a multifaceted framework for analysis.

Durkheim’s seminal work contends that religion is not confined to individual beliefs and practices but rather constitutes a sociological phenomenon that both shapes and is shaped by society. Central to his argument is the concept of ‘collective representations,’ which denotes shared symbols and ideas that foster cohesion among individuals, binding them together in a collective community. Collective effervescence, a cornerstone of religious experience according to Durkheim, entails the shared emotions and sense of unity that emerges when people unite for a common purpose, often manifested in rituals and communal activities.

Furthermore, Durkheim’s delineation of the ‘sacred’ and the ‘profane’ elucidates the fundamental distinction between holy or special elements (the sacred) and the mundane aspects of everyday life (the profane). The video in question seemingly breaches this sacred-profane dichotomy, incorporating elements considered sacred within a context that may trivialise their significance. To elucidate the connection between Durkheim’s ideas of the sacred and the profane, the concept of totemism emerges as an essential component of his thesis.

Totemism encompasses groups of individuals coalescing around a common totem, an emblematic object or animal that symbolises the collective community. The totem, imbued with sacredness, serves as a focal point in rituals and ceremonies, forging a shared sense of identity and unity within the group. By drawing this parallel, the video can be perceived as appropriating religious attire and symbols, potentially attenuating their original sacred import.

Moreover, Durkheim’s concept of ‘mana’ merits consideration of the video’s content. Mana constitutes a spiritual force or energy believed to inhabit sacred objects or spaces. Often linked to animism, the notion that objects and locations possess spirits or souls, ‘mana’ illustrates how the sacred imbue objects and places with special significance. Here, the video’s portrayal of dancing immediately after prayers may be construed as desecrating the sacredness associated with the mosque. As Durkheim transitioned his focus to modern societies, the idea of ‘mechanical solidarity’ comes into play, wherein traditional societies cohere through shared values and beliefs among relatively homogeneous groups.

Comparatively, ‘organic solidarity’ characterises contemporary societies, wherein specialised social bonds form through the division of labour, with various individuals and groups performing distinct functions. The video, juxtaposing modern entertainment (the dance) within the context of a sacred religious space, potentially mirrors the fragmentation and diminished shared values observed in present-day society, evoking notions of anomie.

As a sociologist and poet, I believe some may perceive the Muslim community’s response to Davido’s music video as an overreaction. While concerns are warranted, approaching the issue with knowledge and wisdom, as instructed in the Qur’an, would have been more constructive. Addressing Davido’s actions maturely and knowledgeably could have fostered a more amicable resolution. However, amidst the controversy surrounding the video, it is crucial not to lose sight of the pressing issues in the North, such as kidnapping, terrorism, and poverty, which demand urgent attention and resolution. Calling for uniformity in addressing these challenges alongside the concerns over the music video could have a more significant impact in addressing social issues and fostering a sense of collective responsibility.

Furthermore, it is essential for everyone, regardless of their religious background, to respect and understand the beliefs and cultures of others. Ethnocentrism and a lack of cultural relativity can perpetuate societal misunderstandings and divisions. Respect for all religions, and their sacred practices, should be upheld, emphasising the need for mutual understanding and harmony among diverse communities.

In conclusion, when scrutinising Davido’s music video from a Durkheimian sociological perspective, many potential issues concerning the sacred and the profane in religion emerge. The video’s portrayal of dance immediately after prayers and its use of religious symbols may be perceived as disrespectful and culturally insensitive by some Muslim community members. Moreover, its potential impact on social cohesion and integration in Nigeria’s diverse and multicultural society warrants introspection. Both sociologists and individuals must remain cognizant of religious sensitivities while striving for a profound understanding of different religious practices, fostering mutual respect and harmony within society.

While the controversy surrounding Davido’s music video persists, individuals and communities must engage in constructive dialogue, foster mutual respect, and address societal challenges with collective responsibility. Religion is paramount. It should be treated with reverence, regardless of the particular faith. Let us strive to uphold the principles of knowledge, wisdom, and cultural relativity in our interactions, aiming for a more cohesive and harmonious society. May we all be guided right in our actions and decisions.

Hassan Idris is a Sociologist & Poet and can be contacted via idrishassan25@yahoo.com.

By Abubakar Suleiman 

1. The 7 pm national broadcast by President Bola Ahmed Tinubu on the 31st of July 2023 was timely, especially as many Nigerians are still trying to pick up the pieces of their lives necessitated by the country’s current economic realities and hardship. The removal of oil subsidy and redressing of the multiple exchange rate system are undoubtedly the major causes of this new current of hardship and inflation. 

2. There is seemingly no love lost between the government and the hoi polloi; hence Nigeria’s presidential speeches or live chats are not accorded due relevance. The masses see them as the old regurgitated rhetorics or decoys used to sway them from nagging realities. 

3. However, no matter how much we have lost confidence in the government’s promises, we still need to give it the benefit of the doubt and allow it to test-run its policies and strategies. At the same time, critical stakeholders hold it as responsible and accountable as is humanly possible. 

4. The little over 1700 words speech tagged “After Darkness Comes The Glorious Dawn” sounds promising and reassuring that Mr President’s removal of the subsidy and his intention or action plan to cushion the effect of its removal are noble. However, the noblest of plans might still fail if the economic and even cultural behaviours of the actual or direct beneficiaries of lofty government interventions are not considered. 

5. Therefore, it is against this backdrop that I wish to interrogate some aspects of the government interventions in the broadcast speech that have hugely and negatively affected many practising Muslims in the past and will invariably have the same effect in the coming months. 

6. In his speech, Mr President rightly emphasised that his economic interventions will drive financial inclusion by onboarding beneficiaries into the formal sector, but I think this inclusion did not take into cognisance many practising Muslims’ behavioural approach towards accessing loan facilities as it contravenes a delicate aspect of our religious dictates – usury. 

7. For instance, the economic intervention with the noble, planned scheme of funding 100,000 MSMEs and start-ups with N75 billion, whereby promoters will access between N500,000 and N1million, is laced with 9% interest per annum and a repayment period of 36 months. Despite the loan’s appealing single-digit interest rate, many practising Muslims who want to venture into start-ups have been shortchanged because a “non-interest” model seems not to have been incorporated into this scheme. 

8. Plus, the aforementioned is also the case with interventions in the manufacturing sector that is aimed at funding 75 enterprises that have the potential to “kick-start sustainable economic growth, accelerate structural transformation and improve productivity.” President Tinubu earmarked N75 billion between July 2023 and March 2024 for this promising purpose. Still, the “9% interest per annum” is a huge stumbling block for practising Muslims. 

9. In the twenty-third paragraph of the text speech, Mr President hinted that the know-how of Development Finance Institutions and commercial and microfinance banks would be tapped for a viable and appropriate transactional structure for all stakeholders. 

10. Therefore, an encompassing financial inclusion plan that carries all members of social strata (especially practising Muslims) bearing the brunt occasioned by oil subsidy removal and the eradication of multiple exchange rates is feasible and should also be implemented. And this should be quickly considered to bring business ideas to fruition, resurrect dying businesses and lift millions from among the Muslim populace above the poverty line. 

11. If there is one thing Tinubu’s presidency should help the Muslim Ummah with, then it should be financial inclusion through non-interest loans and financing of businesses. 

12. As a matter of necessity, the National Assembly shouldered with the responsibility of making laws should look into the Acts of Banks and other financial institutions and tweak certain provisions that impede the development of viable and encompassing solutions around non-interest loans and financing of businesses. 

13. Consequently, the likes of the Central Bank of Nigeria, the Bank of Industry, the Development Bank of Nigeria, the Bank of Agriculture, the Federal Mortgage Bank of Nigeria and other financial institutions should have workable solutions around non-interest issues to bring a significant chunk of the Muslim population on board government’s socioeconomic interventions. It is a gateway to take many Muslims out of poverty, in sha Allah. 

14. Again, the other thing Muslims would find useful from this presidency is collaborating with state governments to find a way around street begging and almajiranci – reformation or whatever works. 

15.  As a matter of urgency, Ulamas or faith-based organisations should make these demands as bargains for the 2027 presidential and National Assembly elections, for it will indeed augur well for Muslims going forward. These demands need nagging, strategic campaigns, and comprehensive media coverage. And immediate, mid and long-term results should be attached to these demands.

Abubakar Suleiman writes from Kaduna and can be reached via abusuleiman06@yahoo.com.

By Zaharaddeen Muhammad Azare

Years back, people saw it as taboo to question or criticise what religious scholars said, regardless of how illogical it sounded. However, as people started becoming wiser and more educated, they discovered that religious scholars, as fellow human beings, can understand and misunderstand laws, ministerial statements and concepts. Thus their comments are subject to verification, reconstruction and even falsification.

What happened to Sheikh Abduljabbar Nasiru Kabara that led to his imprisonment in Kano due to his inability to defend his speeches that were considered blasphemous serves as a motivative factor for holding religious scholars accountable for their actions and inaction.

Many people see the case of a known Bauchi-based Islamic scholar Sheikh Idris Abdulazeez as similar to Sheikh Abduljabbar’s, which led to the imprisonment of Sheikh Idris too. But is Sheikh Idris indeed being imprisoned for blasphemy or political reasons?

To answer this question, I take us back to some historical antecedents. Sheikh Idris Abdulazeez is a religious scholar who sees himself as a representative of his people and believes that as a citizen of Nigeria should be politically active to improve efficiency in governance and promote the welfare of the citizenry.

Sheikh Idris supported and criticised political leaders, which seems to be for the public good; the scholar condemned the state government’s actions when Barr. Mohammed Abdullahi Abubakar SAN who believed in the constitution, the application of the rule of law and the whole exercise and grant of human rights, was the state’s governor from 2015-2019.

The  Sheikh saw the then leadership as dust to the people of the state, thus needing elimination. And the then governor allowed him to voice out his opinions as an indigene of the state; the scholar condemned the ruled APC government and endorsed the incumbent state’s governor under the platform of PDP.

After the victory of the incumbent governor of the state Sen. Bala Mohammed Abdulkadir, in the 2019 general election, the government started doing activities contrary to what the scholar believed to be right; for this, he began criticising the government and was tagged as an enemy. In the recent 2023 general elections, the scholar directed his followers to vote for the former Nigerian Chief Of Air Staff Baba Sadiq (Air Marshall) of the All progressive congress (APC), against his counterpart Sen. Bala Mohammed of the People’s Democratic Party (PDP). Bala Mohammed got re-elected.

Some see the case which led to the imprisonment of the religious scholar as revenge for he was not allowed to defend his statements, like what happened to Sheikh Abduljabbar in Kano, where Islamic scholars of different sects were gathered for him to intellectually defend himself in a public which failure to do so bagged his imprisonment.

Most people believe that not allowing Sheikh Idris Abdulazeez to defend himself originated from the fact that he has legal evidence for his statement and how deeply educated religious scholars influx into Bauchi from several states to attest to his statement before the organised debate was cancelled due to these reasons which could set the scholar free. He was later taken to court and got jailed. Not Sheikh Idris alone, who is in jail for nearly a month over the so-called public disturbance. This week, Some traditional rulers have been dethroned by the state governor for what he describes as  “involvement in partisan politics” during the 2023 general election.

Someone who can’t endure opposition shouldn’t go into politics in a democratic state.

Zaharaddeen Muhammad Azare writes from Bauchi state and can be reached via zahmuhaza@gmail.com.

By Muhammad Abdurrahman

President Bola Ahmed Tinubu offered some palliatives in his address to the nation yesterday, 31^st July 2023. Among the palliatives were interest loans of about N75b at 9% interest, N500,000 loan to N1 million at 9% and another N100 billion transportation loan also at 9%. However, an Islamic human rights organisation, the Muslim Rights Concern (MURIC), has requested soft loans for Nigerian Muslims instead of interest loans.

In a statement circulated among journalists on Tuesday, 1^st August 2023, by the group’s Executive Director, Professor Ishaq Akintola, the group explained that it is haram (forbidden) for Muslims to receive or give interest on loans.

Akintola spoke further :

“President Bola Ahmed Tinubu offered some palliatives in his address to the nation yesterday, 31^st July 2023. Among the palliatives were interest loans of about N75b at 9% interest, N500,000 to N1 million loan at 9% and another N100 billion transportation loan also at 9%.

“We appreciate the concern of President Bola Ahmed Tinubu for Nigerians, particularly in these difficult times. The offer of loans to cushion the effect of the withdrawal of oil subsidy shows that the president cares about the citizenry.

“However, Nigerian Muslims cannot and will not take interest loans as the latter is capable of constituting a wedge between Nigerian Muslims and their Creator (Almighty Allah). We prefer the everlasting peace of al-akhirah (the Hereafter) to the material gains of this world.

“Interest is haram, and Allah explicitly forbids it when He said, “Oh you who believe, fear Allah and give up that interest which is still due to you if you are true believers. But if you do not desist, then you are warned of the declaration of war against you by Allah and His Messenger….” (Glorious Qur’an 2:278 – 279).

“The interest loan being offered by President Tinubu cannot benefit Muslims in this country. We, therefore, suggest that the Federal Government (FG) should arrange soft loans for the Muslim population in particular and any other citizens who may desire it.

“One of the problems with Nigeria is that the system bequeathed to us by the colonial master is not Islam-compliant. It, therefore, conflicts very often with the Islamic way of life. This is why FG needs to prepare alternatives for Muslims,who are more than 130 million in the country, in the name of fairness, equity and justice.

“We reiterate that interest loan is haram, and Muslims will not touch it with a long pole. FG should therefore expedite action on introducing Islam-compliant palliatives such that it is made available for Muslims at the same time that interest loans are accessible to others because hunger is spreading fast among the populace as prices sky-rocket daily.

“We advise FG to consult Islamic scholars regularly, particularly on policy issues, in order not to cause misunderstanding between the government and Nigerian Muslims. We also suggest that an expert in Islamic finance should be a member of the National Economic Council (NEC).”