Religion

By Abdurrahman Muhammad

The Muslim Rights Concern (MURIC) has accused a section of the media and its allies of continuously neglecting the increasing death toll of Nigerian Muslims but are quick to report the fabricated number of dead Christians at the instance of the Christian Association of Nigeria (CAN).

It has come to our notice that the majority of security-related challenges being faced in Nigeria, most of which result in the death of Muslims, especially when in large quantity are mostly unreported or, at best, under-reported; we at the Muslim Rights Concern (MURIC) have seen this as a ploy to portray Muslims as the perpetrators of these various crimes in Nigeria, ranging from terrorism, kidnapping, cattle rustlings, banditry, etc.

The Muslims have always been complacent, consoling themselves without making noise on various social media platforms whenever the unpleasant news of the death of their brothers and sisters in Islam filters in. This is because Allah has emphasised to us through the Holy Quran that “All Souls Shall Taste Death” (Qur’an 3:185), whereas CAN is always quick at playing the victim card, and its voice can be heard at the seventh heaven.

Social media and traditional news media also become awash with unprintable comments to escalate the incident beyond the real magnitude. The Muslims are, therefore, always at the receiving end. In contrast, Muslims lose the highest number of victims of the security challenges Nigeria is currently facing.

It is a known fact that the majority of the act of terrorism by the dreaded terrorist organisation in Nigeria (Boko Haram) has led to the death of more Muslims than Christians; the terrorist group detonated bombs in metropolitan areas in the northern part of Nigeria where the Muslims have the highest population. It is, therefore, only logical to say that the terrorist group targets Muslims more than Christians; thus, any Christian who becomes a victim is more collateral damage because the real targets are the Muslims.

In an effort to set the records straight, MURIC has carried out a statistical analysis of violent attacks and has gathered data on Muslims who were casualties of various attacks carried out by armed groups such as Boko Haram, the Indigenous People of Biafra (IPOB), armed bandits, herdsmen and the so-called unknown gunmen.

It was discovered that between 2021 and 2022, the total number of Muslims who have become casualties is as high as two thousand two hundred and sixty-four (2,264). This figure is for reported cases. Only Allah knows the exact number of thousands of unreported cases of Muslim deaths.

Of this figure, 1,829 were killed by Boko Haram, 288 Muslims fell victim to banditry, 98 were killed by unknown gunmen, 36 by herdsmen and 13 by IPOB.

We appeal to the Muslim populace not to seek vengeance as Allah is sufficient for us, and only Allah knows the punishment most suitable for perpetrators of the killings. We also remind co-country men to tread softly and not to insult the sensitivity and cool-headedness of Nigerian Muslims; our religion teaches “Peace”, and on that mantra, all our engagements are based.

Lastly, while we acknowledge that efforts made by the security agents are already yielding results, we implore them to increase their vigilance to ensure a prosperous and peaceful nation.

By Abdurrahman Muhammad

An appeal has gone to President Bola Ahmed Tinubu to ensure that all regions, faiths and sections benefit from political appointments made by his government while no ethnic group or faith is seen to be favoured above others. 

Making the appeal on Monday, 18th September 2023, was the Executive Director of the Muslim Rights Concern (MURIC), Professor Ishaq Akintola. The head of the Islamic human rights organisation added that appointments made so far by Tinubu are lopsided because they favoured mainly Yorubas and Christians. He advised the president to ensure balance in coming appointments. 

The full text reads:

“We are shocked to our marrows that President Bola Ahmed Tinubu has been appointing Christians and Yorubas mainly to key positions since the inception of this administration at the expense of Muslims. For instance, five out of eight security chiefs appointed earlier are Christians. Ministerial posts have not been different.

“All five key appointments made by President Tinubu to revive the economy were given to Christians and Yorubas mainly. These new appointees include the Minister of Finance, Wale Edun; the newly nominated CBN Governor, Dr. Michael Cardoso, Hon. Zacch Adedeji; Acting Chairman, FIRS; the Chairman, Tax Reforms Committee, Mr. Taiwo Oyedele and Mr. Tope Fasua, Special Adviser on Economic Affairs.

“Many competent Muslims who campaigned and voted for Muslim-Muslim ticket during the presidential election were ignored. It is interesting to note that some of those Muslims are eminently qualified to hold key political offices since there are professors, engineers, medical doctors and holders of doctorate degrees among them.

“To add salt to injury, one of the best Muslim ministerial nominees, the man who championed the Muslim-Muslim ticket and mobilised the whole North behind Asiwaju, has been jettisoned. Also, Professor Ali Isa Pantami, who took the communication and digital economy to enviable heights during the last administration, was ignored. Where, then, is our Muslim president taking Nigerian Muslims?

“MURIC rejects this trending narrative that makes competence the raison d’etre for concentrating appointments in any particular tribe, religion or group. Government’s tentacles should be spread nationwide in the search for competence. Neither should the need for skills be used as a cover for the marginalisation of some sections of Nigeria. 

“We assert clearly, emphatically and unequivocally that competence is not the monopoly of any tribe, faith or group. Talented Nigerians are to be found everywhere if sincere searches are conducted. 

“Besides, government should take the lion share of the blame if competent hands cannot be found in any section, creed or group for certain assignments. It means the government has not, ab initio, allowed educational and training facilities to be fairly and evenly distributed, or that the government has failed to consciously integrate all segments of the Nigerian society. All sectors must therefore have equal opportunities to participate in governance.

“This regime must be wary of allegation of nepotism, which the previous regime was accused of. Nigeria is a vast country with talented men and women in all nooks and crannies. The government must not just pick the low-hanging skills or those on the water surface. It must send its underwater swimmers to dive below the surface in order to bring the gems to dry land.

“Our message to President Tinubu is this (and we want the president’s handlers to take this to him) the cacophony of voices of dissatisfied Muslims has reached an unbearable crescendo such that MURIC is now constrained to speak up. People are complaining, particularly Muslims from the North and South West, and they can only be ignored at the risk of foregoing 2027. 

“President Bola Ahmed Tinubu is our Muslim brother, but that should not stop us from criticising him if he does the wrong thing. The Prophet (SAW) said, “Help your brother when he is wronged and even when he is wrong…”

“Traceable as well as well-known authors on social media are exchanging lopsided lists either tilted in favour of Christians who did not vote for the Muslim-Muslim ticket or in favour of Yorubas only. Such lists raise questions of nepotism and that of marginalisation of the same Muslims who stood behind Asiwaju and voted massively for him. 

The pervading hunger everywhere in the land may force some regions to seek a pound of flesh in 2027 if they are denied political appointments where it matters. In particular, President Tinubu should ensure that the North, which was his strategic ally in the 2023 presidential election, is not stinted of political appointments. Otherwise, he will destroy the thin veneer of solidarity which currently exists between the North and the South West.

“We remind President Bola Ahmed Tinubu that all regions, faiths and sections deserve political appointments. The Tinubu administration must not be the exclusive preserve of the Yorubas at the expense of other tribes, nor the monopoly of Rome at the expense of Madinah. No region must be sentenced to hunger, starvation and political isolation. 

“Tinubu’s next appointments must see a shift in body language. All regions, faiths and sections must benefit from political appointments made by this government, while no ethnic group or faith is seen to be favoured above others.

“Meanwhile, we in MURIC accept full responsibility for the dilemma facing Nigerian Muslims as their Muslim-Muslim ticket has turned into a ‘Christian majority government’. We admit being in the forefront of the campaign for a Yoruba Muslim presidency which has become a bone in the throat of Yoruba Muslims in particular and Nigerian Muslims in general. 

“With heavy hearts, we tender unreserved apology, first, to the former governor of Kaduna State, Mallam Nasir El-Rufai, for what we led him to even though he showed no interest at the beginning, and to other Nigerian Muslims, particularly those who have been accusing us of misleading them. 

By Huzaifa Dokaji

When people reflect on the fall of the Sokoto Caliphate in 1903, they often conjure up images of British soldiers armed with the formidable Maxim gun on the left, juxtaposed with local inhabitants wielding swords, bows, and arrows on the right, fervently chanting “Allahu akbar.” Unfortunately, this portrayal does not align with historical reality. The foot soldiers were mainly Africans, while Europeans primarily served as commanders and strategists rather than frontline combatants. The bulk of the invading forces were drawn from previously subjugated regions, frequently comprising individuals from the target community itself.

As demonstrated by Philip Afaedie’s PhD thesis, The Hidden Hand of Overrule: Political Agents and the Establishment of British Colonial Rule in Northern Nigeria, 1886–1914, individuals such as Adamu Jakada established their reputations and livelihoods by providing valuable intelligence to European forces. In the case of Kano, for instance, Ciroman Kano Abdu Lele, the son of Emir Kano Tukur (reigned 1893–1895), supported the British invasion in exchange for their promise to restore him to the Kano throne, which his family had lost after the Kano Civil War (1893–1895), known as the Basasa (of course they didn’t honour the agreement after the war!). Others, driven by diverse motivations, also aligned themselves with the British cause.

As recounted by Baba of Karo to Mary Smith (see Baba of Karo: A Woman of the Hausa Muslim), people in rural areas, fed up with pervasive political and social corruption, celebrated colonial conquest with a popular song, “Nasara kun dade ba ku zo ba”. The Resident of Kano also noted in an intelligence report to the British acting High Commissioner on July 9th, 1903, that the peasantry embraced British conquest due to their deep-seated resentment towards their rulers. “Nasara kun dade ba ku zo ba” carries more profound implications than its composers may have intended. Scholars like Murray Last (1967), Rudolph Ware (2014) and Paul Lovejoy (2016), along with others, have shown us how and why the Sokoto Jihad was one of the most important political and social revolutions of the 19th century, thanks to the egalitarian nature of its goals. However, Nasara kun dade ba ku zo ba demonstrates how such ideals were lost by the closing decade of the century, prompting common people to seek refuge in the hands of Christians. Nevertheless, the intellectual class remained committed to their quest for an egalitarian society through the Islamic ideological vehicle.

M.S. Umar’s seminal work, Islam and Colonialism: Intellectual Responses of Muslims of Northern Nigeria to British Colonial Rule, has powerfully shown us how such intellectuals reacted to British colonial conquest and the various strategies they adopted to challenge it. They saw it as temporary—God’s wrath upon an erring community. Defining the conquest as a temporary setback, the grand vizier of the Sokoto Caliphate equated it to the shaving of a beard.

In his poems titled Nuzhah and Intisaf, Sheikh Yahya an-Naffakh (b. 1898 and known as Malam) described the British conquest as the ‘triumph of absurdity’ caused by scholars who have replaced ‘the humility of Knowledge with the stupidity of ignorance’ and rulers who have exchanged ‘the wisdom of governance with the arrogance of past glory’. Malam himself came from a family that was a victim of such crass anarchy. The winning side of the Kano Civil War imprisoned his father, who was a legitimist. A young Malam secured his release by writing a petition to the Resident of Kano, Mr. Palmer, advocating against the unjust imprisonment.

Although oral traditions suggest that Dan Fodio prophesied the fall of the Caliphate to European Christians, it is more plausible that news of their encroachment reached Sokoto through traders and pilgrims travelling the trans-Saharan trade routes, ultimately reaching Mecca. For instance, in the early 19th century, the influential Lagos trader Madam Tinubu sent a letter to the Caliph of Sokoto, Bello dan Fodio, informing him of European activities along the coast. Furthermore, Paul Lovejoy’s research on Umar el-Fellati reveals that Fellati witnessed the British occupation of Egypt in 1882 and even acted as a double agent, providing the British with information about the Caliphate while simultaneously reporting on British activities in Northern Africa.

Huzaifa Dokaji is a PhD student and teaching assistant at the Department of History, State University of New York at Sony Brook. He can be reached via huzaifa.dokaji@stonybrook.edu.

By Abdurrahman Muhammad

The Muslim Rights Concern (MURIC) has condoled the Chairman of Jamā’atu Izālatil Bid’ah wa Iqāmatis-Sunnah (JIBWIS) Nigeria – Sheikh Dr Abdullahi Bala Lau, on the death of a member of the executive of the organisation, Sheikh Abubakar Giro Argungu.

In the condolence message signed by its National Secretary, Malam Ibrahim Musa Yelwa Al-kisa’i, MURIC said that the deceased was reported to have passed away on Wednesday night and buried at his hometown cemetery in Argungu after Zuhr yesterday.

Giro was reported by his son to have sought forgiveness from his friends and family, and in the end, he uttered the Kalimatush-shahādah (the last testimony of belief in Allah). Sheikh Giro was known to be a committed and consistent Islamic scholar throughout his lifetime and had little or no attachments to worldly materials.

His death is indeed a national and international tragedy that befell Muslims, yet we admit that death is a necessary end, and it must be accepted by devoted Muslims in the right way.

The National Secretary prayed on behalf of the organisation for Allah to forgive the deceased and to give all those bereaved by his death the fortitude to bear the loss.

By Muhammadu Sabiu

The Muslim world mourns the loss of Sheikh Abubakar Abdullahi Giro Argungu, a highly respected Islamic scholar whose teachings and dedication to Islam resonated globally.

Sheikh Argungu’s passing was announced on his official Facebook page on Wednesday, casting a profound sense of sorrow throughout the global Islamic community.

Sheikh Giro Argungu’s untimely demise comes as a shock to many, as he had been in high spirits while delivering a lecture the previous night.

The news of his passing has left many followers and admirers grappling with grief and disbelief.

Known for his profound knowledge of Islamic teachings and his unwavering commitment to spreading the message of peace and understanding, Sheikh Argungu was a beacon of wisdom and enlightenment.

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.