Cite this article as: Garba A. A. (2024). The Role of Muslim Scholars Towards Enhancing National Security in Nigeria. Proceedings of International Conference on Rethinking Security through the lens of Humanities for Sustainable National Development Interdisciplinary Perspectives. Pp. 244-252.
THE
ROLE OF MUSLIM SCHOLARS TOWARDS ENHANCING NATIONAL SECURITY IN NIGERIA
By
Dr.
Ahmed Abdu Garba
Department
of Islamic Studies
Sa’adu Zungur University, Bauchi.
Abstract: Just like in several other Muslim nations and
nations with large concentrations of Muslims, Nigerian Muslim scholars have
remained a great asset and undisputable source of pride to the Nigerian nation
owing to their remarkable contributions to not only the spiritual lives of the
citizens but also to their socio-economic, educational, political, diplomatic
and several other salient sectors of their national security. This paper,
therefore, aims to discuss the significant role played by these scholars with special
emphasis on the maintenance of national peace and security. The researcher made
judicious use of data obtained from textbooks, journals, periodicals,
magazines, unpublished thesis as well as lectures delivered by some renowned
Muslim scholars in conducting the research. In the end, the investigation
reveals that the Nigerian Muslim scholars play a significant role in the
maintenance of national peace and security through the efforts they exert in
promoting Islamic values, encouraging peaceful coexistence with non-Muslims,
engaging in diplomatic discussions with neighbouring nations when there is a
threat to international peace and working out amicable resolutions to such
threats. They also periodically advise the leaders on adopting policies that can
enhance national peace and security. The study concludes with recommendations
for Muslim scholars, policy makers, community leaders and security agents on
the need to cooperate in promoting national peace and security among other
measures.
Keywords: Insecurity, Banditry, Sufism, Salafiyya, Darika
groups, Izala, Sunni, Shiite, veneration, extremist ideology, entrepreneur
Introduction
Nigeria has been acknowledged globally to be one of the most
religious nations of the world with Islam and Christianity being its two
dominant religions playing very active roles in shaping the general life of its
citizens. Nigeria has the largest Muslim population in West Africa and one of
the largest in Sub- Saharan West Africa. The majority of Nigerian Muslims are Sunni
with a significant Shiite minority. They are collectively believed to
constitute approximately 50% of the Nigerian population according to the 2020
report of the Pew Research Centre. They are generally classified by scholars
into the Sunni and Shiites with the Sunnis being further
classified into the following sub-divisions based on their ideological
orientation, jurisprudential leanings and Sufi ideology.[1]
i.
Salafiyya or Salafis:
This group directly emulates the Saudi Arabian Wahhabi philosophy of
rejecting all practices and teachings associated with Sufism and innovations in
Islam. Members of the group emphasize literal interpretation of both the Quran
and Hadith and therefore reject all moves aimed at ascribing alien beliefs,
teachings and practices to the original body of Islam. They also champion
strict adherence to the teachings of Islam as exemplified by the Prophet (pbuh)
and his companions.
ii.
Sufi Orders / Darika: These
constitute numerous sects each of which venerates and gives allegiance to a
spiritual leader believed to be its founder. The teachings and ways of each of
these leaders which at times may appear syncretic as it involves blending Islam
with local traditions are held in high esteem by their followers. Most
prominent among these orders or sects in Nigeria are:
- The
Tijjaniyya founded by Ahmad al-Tijjani
- The
Qadiriyya founded by Abdul Qadir Gilani
iii.
Traditionalists (Ahlus-Sunnah):
This category of Sunnis emphasizes adherence to the Sunnah and Hadith in
addition to the Quran and tries to avoid all categories of excesses and
innovative practices on religious matters. They advocate adherence to the Maliki
School of jurisprudence and enjoin doing good and abstaining from evil.
iv.
Izala (Jama’atu Izalatil Bidi’ah Wa’iqamatis Sunnah):
Founded in 1978 by the renowned Islamic scholar and preacher, Sheikh Ismaila
Idris Zakariyya, the Izala started as a reform movement aimed at returning the
Nigerian Muslims to classical and original Islamic beliefs, teachings and
practices devoid of all elements of tradition and superstition. To facilitate
the attainment of this lofty goal, leaders of the movement championed the
spread of education to the Muslims through Da’awah and the establishment
of learning institutions.
The Relationship between Islam,
Peace and National Security
The word ‘‘Islam’’ is the verbal noun of
the verb aslama which means ‘he submitted himself’ which when used
concerning God means, ‘He became submissive to God.’ Thus, Islam is about an
individual recognizing who Lord is and his being submissive to Him to the point
of worship. It is therefore this submission to God, which stands for Islam,
that leads to true peace internally and externally which can only be obtained
through the correct implementation of Islamic tenets. The peace meant here
refers to complete sense of peace and tranquillity experienced by the believer
which eventually spreads to the family, the community, the society and the
world as a whole which ultimately guarantees security. Therefore, contrary to
the assertion in some quarters that Islam only means peace, Islam means total
submission to Allah which is and remains the only channel and means through
which lasting peace, tranquillity and security can be obtained. This wholesome
peace, when attained by the individuals in a society, is what guarantees and
perpetuates tranquillity and security in such a society. Where this peace is
achieved by the majority of a people in a nation and effective measures have
been put in place to discipline anyone who deviates from the path leading to
it, such a nation is said to be on its path to national security.
Islam as a Religion of Peace and Security
As a religion that seeks to deliver mankind from the shackles of
darkness and evil to the light of everlasting peace and happiness, the
significance of security within its fold can never be over emphasised. The
major prerequisite for peace and tranquillity is the security of life and
property. This undoubtedly explains why at the early stage of the mission of
the Prophet (pbuh), he pronounced the inviolability of human life, property and
honour and worked assiduously towards concretizing such pronouncement. The
Muslims display of a great sense of tolerance in Makkah, in the wake of the
Quraysh hostility and persecution was another pointer to the Islamic inherent
concern and passion for national peace and security. The security consciousness
of the early Muslims can also be said to have been displayed through the
historic migrations of the Muslims to Abyssinia and Madina, the treaty of
Hudaibiyya and ultimately the conquest of Makkah during all of which they
decided to take the second fiddle for the sake of peace and national security.
A careful look at all the major battles and
conquests made by the Prophet (pbuh) from the battle of Badr to the Makkan
conquest reveals another dimension of the Islamic inherent concern for national
peace and security. This is vindicated by the fact that none of such battles or
conquests was carried out with the Muslims being on the offensive. On the
contrary, all the adventures occurred with the Muslims being on the defensive
trying to defend their faith and territories from the incursion, open
hostilities and betrayals of the disbelievers, hypocrites and their Jewish
associates. A look into the body of the teachings of the Islamic faith also
reveals unambiguously through the Quran and Hadith that Islam not only
subscribes to the maintenance of peace and security but also encourages it.
Some of its textual provisions which give credence to the maintenance of peace
and security include:
Quran:
i.
And do not say
to one who gives you (a greeting of) peace ‘you are not a believer’ aspiring
for the goods of worldly life; for with Allah are many acquisitions. You
yourselves were like that before; then Allah conferred His favour upon you, so
investigate. Indeed Allah is ever, with what you do, acquainted.’ (Q. 4:94)
ii.
‘And if they
incline to peace, then incline to it (also) and depend on Allah…’ (Q.8:61).
iii.
‘And Allah
calls to the Home of Peace and guides whom He wills to the straight path’
(Q.10:25)
iv.
‘And the
servants of the Most Merciful are those who walk upon the earth easily, and
when the ignorant address them (harshly), they say (words of) peace’ (Q.25:63)
v.
‘And if two
factions among the believers should fight, then make settlement between the
two. But if one of them oppresses the other, then fight against the oppressor
until it returns to the ordinance of Allah. And if it returns, then make a
settlement between them in justice and act justly. Indeed, Allah loves those
who act justly.’ (Q. 49:9)
Hadith:
i.
The Prophet
(pbuh) said: ‘A Muslim is the one from whose tongue and hands the Muslims
are safe.’ (Sahih Muslim)
ii.
The Prophet
(pbuh) said: ‘Whoever kills a non-Muslim under a peace treaty will not smell
the scent of Paradise.’ (Sahih Muslim)
iii.
The Prophet
(pbuh) said: ‘Truly, your body, honor and your wealth are unlawful to one
another. They are unlawful to tamper with like it is unlawful to tamper with
this Day, in this Sacred Month and in this Sacred Town.’ (Al-Bukhari)
iv.
The Messenger
of Allah (pbuh) says: ‘It is not allowed for a Muslim to frighten another
Muslim.’ (Abu Dawud and Ahmad)
v.
The Prophet
(pbuh) says: ‘If you hear of an epidemic in a country, do not enter it, and
if you are in a place that has an epidemic, do not leave it.’ (Ahmad)
The Relationship between the
Nigerian Muslim Scholars and their Followers
Being Muslims with great passion and respect for their religion,
the Nigerian Muslims have been noted for their unwavering reverence and support
for their scholars. This cannot be unconnected with the numerous Quranic and
Prophetic exhortations on the need to strive to do good to the best of one’s
ability at all times in order to attract to oneself the bountiful reward that
awaits those who engage in such acts from Allah. In one of such calls, Allah,
the Almighty, says:
‘And help each other in righteousness and pity; but
do not help one another in sin and transgression’. (Q. 5:2).
The Prophet (pbuh) is reported to
have said: ‘Glad tidings for the one who Allah uses as a key for (opening) good
and a lock for evil’[2]
In their efforts towards appreciating the sacrifice of their
scholars, the Nigerian Muslims always strive to demonstrate unflinching loyalty
and commitment to them through defending and promoting their teachings as well
as providing them with psychological and financial support to enable them focus
on their social and spiritual programmes. Several factors have been found to
have motivated the Nigerian Muslims towards holding their religious scholars in
high esteem. Notable among them however include the following:
i.
Spiritual
Mentorship: The scholars serve as spiritual guides in their respective
communities offering rich counsel, commanding good and preventing evil.
ii.
Knowledge
Sharing: Owing to their religious literacy, they disseminate Islamic knowledge
through lectures, writings, sermons as well as various social media platforms.
When the need arises, those qualified among them also issue Fatwas (legal opinions) on issues that
may be controversial.
iii.
Community
Leadership: Such scholars also lead prayers in mosques, Islamic organisations
and community initiatives. They also lead in marriage ceremonies, funeral
prayers and other religious events.
iv.
Role Modelling:
People look up to such scholars who are considered as role models and
embodiments of Islamic virtues to learn from their character and conduct. Their
entire life is therefore supposed to serve as an inspiration to their
followers.
v.
Counselling and
Mediation: The scholars also act as counsellors and mediators to couples with
matrimonial problems. They also mediate between people having issues in their
interpersonal relationship besides offering voluntary moral counselling to
deserving members of their communities.
vi.
Influencing
Government’s Policy Direction: Nigerian Muslim scholars in the last ten years
have also been found to be wielding great influence on politicians particularly
those in authority at the Local Government, State and Federal levels. This has
offered some of these scholars the opportunity to get close to some of these
leaders as a result of which they provide them with Islamic perspectives to
issues and problems they encounter using their Islamic knowledge. This has
enhanced the quality of leadership of these leaders and has also saved them
from adopting inhuman and retrogressive policies.
The Contributions of Nigerian Muslim Scholars in Maintaining
National Peace and Security
i.
Education and
Awareness: Undoubtedly, one of the major passion and aspiration of every
sincere Islamic scholar is to inculcate Islamic knowledge and create the
necessary awareness in his audience and community in order to save them from
the doldrums and confusion resulting from illiteracy. This objective has been
vigorously pursued by the Nigerian Muslim scholars at different administrative
levels under different platforms. Those of them who operate under organisations
like the Jama’atu Nasril Islam (JNI), Jama’atu Izalatul Bidi’ah
Wa’iqamatis Sunnah (JIBWIS), the various Darika groups, Ansar-ud-Deen
Society, the Ahmadiyya Muslim Jama’at, Nawar-ud-Deen Society and several
others utilise various media platforms in addition to establishing many
educational institutions in their efforts towards spreading Islamic education.
Others prefer to utilise the mosque in delivering their lessons and creating
the necessary awareness in their students and audience. In the course of
inculcating Islamic knowledge to their students, these scholars also promote
accurate understanding of Islam and try to condemn misconceptions and
stereotypes capable of undermining our national security.
ii.
Promoting Peace
and Inclusive Policies: The Nigerian Muslim scholars have also excelled in
promoting peaceful coexistence between the Muslim communities and their
Christian counterparts in different parts of the country. A good example of
this has been the role played by the Imam of Ashafa Mosque, Imam Nurayn Ashafa,
the co-director of the Muslim-Christian Interfaith Mediation Centre during the
Kaduna and Jos religious crisis which lasted for over 15 years. Some of the
scholars also serve as Special Advisers (SA) on religious affairs or some
policy-related matters to many governors, legislators and other executives
where they provide them with rich and productive advice which have enhanced
their performance in their respective offices.
iii.
Countering
Extremist Ideology: The Nigerian Muslim scholars have also been outspoken in
condemning and countering extremist ideologies like those of
iv.
Tracing and
Addressing Root Causes of Banditry and other Crimes: In their efforts towards
addressing crime and insecurity in their respective communities, many Nigerian
Muslim scholars have initiated several moves aimed at addressing the root
causes and factors precipitating the spate of crimes like banditry, cattle
rustling and drug addiction especially among Muslim youths. It was through one
of these initiatives that the Kaduna based Islamic scholar, Sheikh Dr. Ahmad
Abubakar Gumi, after series of consultations with some Fulani youths who had
been terrorising the people of southern Kaduna came to the conclusion that what
instigated the youths into adopting such heinous life style was the rustling of
their cows and killing of some of their kinsmen with impunity. This has
therefore made the scholar to be quite outspoken on the call for dialogue with
all other bandits and those with extremist ideologies everywhere in the nation
in order to understand their grievances so that effective and well informed measures
could be taken to address them. In demonstration of the effectiveness of this
measure, in March 2021, Sheikh Gumi undertook several adventures to the
hideouts of some bandits and serving as middleman, facilitating the release of
27 abducted students of College of Forestry situated in Kaduna State[6].
v.
Serving as
Intermediaries between the Citizens and the Authorities: Owing to their
commitment to the establishment and maintenance of national peace and security,
the Nigerian Muslim scholars have on several occasions offered themselves
voluntarily as intermediaries between the citizens and the authorities in the
wake of national debates, crisis, pandemics and other issues of national
importance. Examples of these voluntary interventions included the engagements
of the scholars with the health authorities at both the national and state
levels to share ideas on both the Islamic and conventional measures for curving
the spread of the pandemic. The engagement of the scholars with the Nigerian
President, Bola Ahmed Tinubu, on 26th July 2024 to intimate him on
the difficulties the citizens were going through as a result of his economic
policies and the need for him to mitigate the hardship in order to avoid an
impending protest capable of compromising national security was another example
of the intermediary role played by the Nigerian Muslim scholars aimed at
enhancing national peace and security.
vi.
Promoting
International Cooperation: Besides facilitating national peace and security,
the Nigerian Ulama especially those under the Tijjaniyya, Qadiriyya and IZALA
organisations, work closely with their counterparts in neighbouring nations of
Cameroun, Togo, Niger, Ghana and Benin through exchanging periodic educational
visits, seminars and conferences where they educate their members on the
significance of bilateral peace and security among their nations. They also use
such platforms to share ideas on how to address global security challenges
through multilateral efforts. The visit by the Nigerian Muslim scholars to
Niamey, the capital of Niger republic under the leadership of Sheikh Abdullahi
Bala Lau on Saturday 10th August, 2023[7]
in the wake of the military coup by the Niger junta and the threat of
military action by the Ahmed Bola Tinubu led ECOWAS is another initiative by
the Nigerian Muslim scholars aimed at instilling international cooperation and
brokering peace among the ECOWAS member nations.
vii.
Building
Partnership between Muslim Communities and Security Agencies: The Nigerian
Muslim scholars especially those that operate under some organised platforms
like the JNI, JIBWIS, Ahmadiyya and Ansaruddeen groups among
several others establish special security squads (First Aid Group) for
protection of their members. They also create strong partnership between
members of this Aid Group and the conventional security agents for
collaboration as well as intelligence gathering and sharing. This helps in
creating synergy and building confidence between the Muslim communities and the
Nigerian security agencies and also paves the way for the latter to fully
appreciate what happens in such communities.
viii.
Creating
Entrepreneurial Centres and Encouraging Productivity among Youths: The appeal
on the Muslim youths to be productive and establishment of small scale business
centres have consistently been among the cardinal objectives of some Muslim
organisations like JIBWIS.
In
fulfilment of these objectives, scholars under this organisation at both the
state and national levels consistently advocate for youth empowerment in their
preaching sessions and tours. They also establish business and vocational
centres and introduce interprenueral programmes in their colleges and other
higher institutions of learning to acquaint the youths with some vocational and
interprenueral skills which will make them self-reliant and shone all acts of
lawlessness and criminality leading to disruption of peace and security.
Additionally, these scholars have also initiated a special platform called Jangen
Dure which discourages particularly the Fulani youths from all acts of
banditry and assists them in adopting farming and rearing animals as trade and
means of livelihood (Garba 2023)[8]
The Impacts of Insecurity on the Nigerian Government and Its
Citizens
The challenge of insecurity has had profound impacts on Nigeria
affecting various aspects of the country’s development. Such impacts can be
classified under the following headings:
Economic Impacts:
i.
Food
Insecurity: Insecurity in rural areas has affected agricultural production
leading to food shortages and starvation.
ii.
Increased
Poverty: Insecurity has led to displacement, loss of livelihoods and increase
in the rate of poverty in the nation.
iii.
Economic
Instability: It has also led to disruption in economic activities leading to
inflation, currency devaluation and scarcity of raw materials leading to
astronomical rise in the prices of finished products.
iv.
Reduced Foreign
Investment: It has also discouraged foreign investment thereby hindering
economic growth.
v.
Decline in
Tourism: The fear of attacks and kidnappings on our roads, towns and villages
has also impacted negatively on the nation’s tourism industry.
Political Impact:
i.
Political
Instability: Insecurity has fuelled political instability in Nigeria today
because some of our leaders have politicized it. This is indeed one of the
great threats to our democracy.
ii.
Weakened
Governance: Insecurity has also compromised and weakened the act of governance
in the three tiers of government thereby undermining governmental authority.
Leaders with well recognised authorities and privileges have been rendered
helpless by bandits and kidnappers.
iii.
The abduction
and subsequent assassination of the emir of Gobir, Alhaji Isa Bawa on Wednesday
21st August 2024[9] by
his kidnappers after his video pleading with the authorities to pay for his
ransom had gone viral, is indeed, a vivid example of the mercilessness of the
kidnappers towards people in authority and the helplessness of the latter in
their hands.
iv.
Loss of Public
Trust in Authorities: The inability of the authorities to provide and guarantee
the security of lives and properties of the citizens has also led to a general
loss of trust and confidence of the citizens in the government and its security
agents.
v.
Electoral
Violence: The menace of insecurity in Nigeria has also led to series of
election violence in different parts of the country. This violence manifests in
ballot box snatching, voter attack and intimidation among others. They have
marred several elections in the country thereby compromising their processes
and results.
Social Impact:
i.
Displacement:
Insecurity has led to massive relocation of Nigerians from places they find
susceptible to attacks to areas they consider safer. This has resulted in the
displacement of millions of people.
ii.
Human Right
Abuse: Insecurity has led to lots of human right abuses including rape and
extrajudicial killings.
iii.
Psychological
Trauma: It has also caused psychological trauma, anxiety, suspense, tension and
stress among citizens.
iv.
Social
Cohesion: Insecurity has also eroded social cohesion especially among members
of same communities leading to ethnic and religious distrust and tensions.
v.
Disruption of
Educational Programmes: It has also led to disruption in academic calendars and
prolongation of graduation period for students following incessant school
closures.
Conclusion
A
perusal of this research work reveals that the Nigerian Muslim scholars play
significant role in the maintenance of national peace and security through the
efforts they exert in promoting Islamic values, encouraging peaceful
coexistence with non-Muslims, engaging in diplomatic discussions with
neighbouring nations when there is threat to peace and working out amicable
resolutions to such threats. They also periodically advise the leaders on the
need to adopt policies that can enhance national peace and security in addition
to serving as intermediaries between their respective communities and the
authorities.
The
researcher has also discovered that the absence of effective security in many
Nigerian states has brought about several economic, political and social
upheavals which have made life unbearable to the citizens. The study concludes
with recommendations for Muslim scholars, policy makers, community leaders and
security agents on how to prevent and tackle the problem of insecurity and
facilitate national peace and security among citizens.
Recommendations
1.
Government
should adopt the use of modern technology in detecting and combating illegal
migration and arm proliferation into our nation. Relevant sophisticated gadgets
should also be secured and deployed in combating security related crimes all
over the nation.
2.
Muslim scholars
should be assigned special duties by the authorities so that their knowledge
and wisdom will be continuously tapped and put to use. Their services should
not only be required when other measures have failed.
3.
The Nigerian
security agencies should be well remunerated to curb incidences of bribery and
corruption.
4.
Our teeming
youth should be engaged in some special enterprise owned by the governments at
both states and local government levels to reduce the menace of unemployment
which breeds many social evils.
Government
should create enabling environment for investment so that investors within and
outside the country will be willing to invest and provide employment
opportunities to our restive youths.
References
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Integration and Development in Nigeria. International Journal of Arts and
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AllAfrica.Com.
How Sheikh Ja’afar Was Killed. 14 April, 2007
BBC
Monitoring 8 May, 2021.
Blue
Print Newspaper, How We Killed Albani. March 4, 2014
Daily Trust,
The Killing of Sarkin Gobir. 26 August, 2024
Garba,
A.A. (2023) The Role of JIBWIS in the Provision of Effective Health Care
Services among Muslims in Nigeria. Danjos Publication. Jos 2023.
Sunan
Ibn Majah, The Book of Sunnah Hadith 238
The
Authority. Nigerian Islamic, Niger Coup Leaders Settle for Dialogue, not
War.August 14, 2023
Vanguard
Newspaper, April, 2015
[1] Agboola, T. G. (2020) The Implication of the Fulani Herdsmen
Crisis on National Integration and Development in Nigeria. International
Journal of Arts and Social Sciences Education.
[2] Sunan Ibn
Majah, The Book of Sunnah Hadith 238
[3] AllAfrica.Com.
How Sheikh Ja’afar Was Killed. 14 April, 2007
[4] Blue Print
Newspaper, How We Killed Albani. March 4, 2014
[5] Vanguard
Newspaper, April, 2015
[6] BBC Monitoring
8 May, 2021.
[7] The Authority.
Nigerian Islamic, Niger Coup Leaders Settle for Dialogue, not War.August 14,
2023
[8] Garba, A.A.
(2023) The Role of JIBWIS in the Provision of Effective Health Care Services
among Muslims in Nigeria. Danjos Publication. Jos 2023.
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