Article Citation: Sidiq, Uthman Okanlawon & Danoye Oguntola-Laguda (2021). An Analytical Discourse on the Genesis and Impacts of Covid-19 on Islamic Organizations: A Case Study of Ansar-ud-Deen Society of Nigeria. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 19, No. 1. ISSN 0794-9316
AN ANALYTICAL DISCOURSE ON
THE GENESIS AND IMPACTS OF COVID-19 ON ISLAMIC ORGANIZATIONS: A CASE STUDY OF
ANSAR-UD-DEEN SOCIETY OF NIGERIA
By
Sidiq, Uthman Okanlawon & Danoye Oguntola-Laguda
Abstract
There
are controversies on the origin of Coronavirus. However, the world became
acquainted with the pandemic in late 2019, with its outbreak in one of China’s
emerging business hubs Wuhan. On the 30th of January, 2020, the
World Health Organization (WHO) declared that the novel virus disease had
become a pandemic and named it COVID-19. The pandemic has affected all
institutions including religious groups. The Ansar-ud-Deen Society of Nigeria,
as one of the prominent Islamic Organizations in Nigeria, has been affected by
the virus too. Through a descriptive analytical approach, this paper is
basically aimed at appraising the evolution of Ansar-ud-Deen Society in
Nigeria. It also evaluates the genesis of COVID-19 pandemic and theological
responses to it, from Islamic perspective, as a product of human creation or
from nature (Allah). In furtherance, this paper investigates the general
impacts of the pandemic on socio-economic and religious activities of Ansar-ud-Deen
Society of Nigeria. It also, evaluates various mechanisms Islam put in place to
prevent, curb and cure pandemics among people. The study discovered that the
Ansar-ud-Deen society of Nigeria was really affected by the lockdown
orchestrated by the pandemic.
Introduction
On
the 27th of February 2020 when the index case of COVID-19 was
announced in Nigeria, specifically in Lagos, which later became the epic centre
of the pandemic in Nigeria, little did we know that sooner or later, the
Federal Government would declare total lockdown on the state together with the
neighboring Ogun and the Federal Capital Territory (FCT) Abuja. Life was still
the same everywhere in Nigeria. Worshippers were allowed to visit places of
worship; social and economic spheres were still operating normally. The
airspace of the country was still open for international and domestic flights and
travelers. All these continued, despites incessant calls by the citizens on
President Muhammadu Buhari to close the boarders and the airspace indefinitely.
By
23rd March 2020, when the first death orchestrated by Covid-19
was recorded in Nigeria, the tone in the country changed drastically to the
reality of Covid-19 pandemic. Mr. Sulayman Achimugu, former Director, of the
Pipeline and Product Marketing Company (PPMC) was the first reported causality
from Covid-19 pandemic in Nigeria. He died in Abuja after returning to the
country few days back from the United Kingdom. With this first reported death,
the tone in the country changed drastically to the reality of the COVID-19
pandemic.
Even
though, the reported cases in Nigeria was less than one hundred (100) as at 29th March
2020, The President of Federal Republic of Nigeria, President Muhammadu Buhari
GCFR, on this day, in a live broadcast, announced total lockdown of Federal
Capital Territory Abuja, Lagos and Ogun states (two states located south-west
of the country). The broadcast by the President culminated in closure of places
of worship by the government. Five weeks later, the government issued a gradual
release of the lockdown, without considering the places of worship.
Unfortunately, as at the 31st of May, 2020 the total number of
confirmed cases of Covid-19 had dramatically risen to tens of thousands and
hundreds of deaths.
The
impacts of COVID-19 were severe and catastrophic. This paper therefore, is
descriptive and analytical exposé on COVID-19 pandemic from spiritual and
social angles, with special references to its impacts on Ansar-ud-Deen Society
of Nigeria. It also, highlights Islamic provisions on how to prevent and cure
pandemics
The
History of Ansar-ud-Deen Society of Nigeria
Ansar-ud-Deen
Society of Nigeria is an international Muslim organization. The society is a
Non-Governmental organization and indeed a religious society. The society also
for instances; is considered as “one of the topmost dynamic and largest
organization which funded Islamic education in Nigeria” Doi (1985). The
emergence of the society is considered as a “response of Muslim elites” to the
alleged indoctrination of Muslim children in Christian missionary schools.
Adelowo (1982). In the book “Selected Islamic Organization in Nigeria
1916-1986”, Adekilekun (1989), exposes the themes, aims and objectives of
thirty (30) selected organizations including Ansar-ud-Deen Society of Nigeria
to be in tandem with others.
Invariably,
the society was considered as agent of change in her effort at ameliorating the
shortage of Arabic and Islamic Studies teachers in southern Nigeria through
provision of scholarship to Muslim students to study in school of Arabic in
Kano. Balogun (1969). According to Odularu (1967) and Reichmuth (1969), the
society is not only a religious organization in Nigeria but also, a
“transformational and progressive Islamic organization for social change”. The
society is a Muslim Private Liability Company (Plc), due to the fact that, the
society owns private Nursery/Primary and Secondary schools as well as tertiary
institutions. (Ansar-ud-Deen College of Education, Isolo & Summit
University Kwara State). While the employees in these established schools
considered the society as employers of labour, graduates of these schools who
have become famous and influential around the world today, cannot detach the
society from their success story.
The
most comprehensive work on the evolution and history of the society is best
explained by Gbadamosi (2013). He considered the society as “self-starting
activities” and “a reform movement”, because of its insistence on orthodoxy and
also an icon of Muslim development and a pace setter.
The
change in the political leadership of Lagos by colonial masters from the one
headed by Oba (King) to that of the one overseen by British consul (although it
was indirect rule), allowing Christianity to be practiced and emergence of
Christian missionary schools created a vacuum among Muslims and their
counterpart. Muslim children are left with the option of going to schools where
they have to change Muslim names like: “Abdur-Rahim to Raheemson”, “Lawal to
Lawanson”, “Abdul-Baqi to Bakison” inter-alia. The emergence of young Muslim
elites led to the foundation of the society. In fact, it’s on record that,
there are forty-one founding fathers of Ansar-ud-Deen Society of Nigeria.
The
foundation of Ansar-ud-Deen Society of Nigeria as a Muslim organization in
1923, was basically to bridge the gap between Islamic knowledge and western
education. That was because, the founding fathers of the society, supposedly
established it for the purpose of educational development of Muslims and as a
body, to enhance the moral and social development of the Muslim community in
Lagos and its environs. Gbadamosi (2013). One of the aims of the society was to
undertake the translation and publication of Arabic books on Islam into Yoruba
and English language. The first constitution of the society was formerly
incorporated on the 16th of August 1927. (A.D.S. Mirror, 2013).
It
is imperative to note that, come 2023, the society will become 100 years old as
a frontline Islamic organization in Nigeria. For more than five decades, the
society was waxing stronger, continuously leading in provision of Islamic and
western education in Nigeria. The emergence of this society during the colonial
period placed high responsibility on it, to concentrate on the provision of
Islamic and western education to desiring Muslims in the country. Gbadamosi
(2013).
Structurally,
the society is likened to a four strata pyramid according to Gbadamosi, (2013),
The National Level, the National Executive Committee, the State Council and the
local Branches. Each of these levels has representative of the Women Council
and the Ansar-ud-Deen Youth Association (ADYAN) which constituted the fourth
side of the pyramid. Today, Ansar-ud-Deen society of Nigeria has a total number
of 37 branches in Lagos State, State councils in Nigeria which includes; Lagos,
Osun, Oyo, Ondo, Ekiti, Ogun, Northern state councils, and Diaspora like,
Florida, South London etc. (Imam Kolawole, Kamorudeen Ola, 2020)
A
Theological Exposé on the Genesis of Covid-19: The Islamic Perspective.
Etymologically,
Coronavirus also known as Covid-19, is a virus which got its name from Latin
word “corona” which means “crown”, due to the shape of the virus. The word
Covid-19 was derived from “Coronavirus and its emergence in late 2019 in Wuhan
China”, i.e. “Co” for Corona, “vi” virus, “d” for disease and “19” for the year
the novel virus was first detected. European Centre for Disease Prevention and
Control (2020). However, the most acceptable definition which encompasses the
signs, effects of the disease in the body system, is that, it’s as a novel
virus and infectious disease, which often lead to mild “respiratory illness”.
It often severely attacks “older people, and those with underlying medical
challenges which include but not limited to; cardiovascular disease, appetites,
diabetes, cancer and chronic respiratory disease” WHO (2019)
It
is lucid from the above definition that, coronavirus is an infectious disease
which is transmissible with adverse effects in the body system. It often causes
acute respiratory problems particularly on older people, with fundamental
health challenges.
The
origin of Coronavirus is still a subject of controversies and blame game
between the United State of America and China where the first cases were
reported in the late 2019. The novel virus is also a subject of ongoing
research and investigation among health professionals, virologists,
biochemists, journalists, and scientists all over the world. No definite
vaccine for the virus yet, however, what is significant to us, is the name, the
impacts and indeed appraisal of the impacts from Islamic (religious) perspective.
Theologically, the genesis of the pandemic could be seen as a creation of man,
or the consequence of man’s action or wrath from Allah
In
Islam, whatever happens to man as an individual, to a group/community or the
world at large, must be seen as a decree from Allah, the Omniscient, the
Omnipotent, the Alpha and Omega and indeed the Creator of all. Nothing happens
without His knowledge and indeed whatever we professed as His attributes, or
know about Him, or used to described Him, He, is indeed far from it. This is
because, our knowledge cannot encompass everything about Him “And they will
never compass anything of His knowledge except that which He wills” (Qur’an
2:255).
There
are several verses in the Qur’an that elucidate the sovereignty of Allah over
all things, be it, event, people or generation. His knowledge encompasses all
things which include but not limited to, development, progress, retrogression,
seen, unseen, hidden or manifest, good or bad, hardship or ease, uncertainty,
mysteries over certainty. He exclusively declares in the Qur’an that:
With Him are the keys of the unseen, the treasures that none
knoweth but He. He knoweth whatever there is on the earth and in the sea. Not a
leaf doth fall but with His knowledge: there is not a grain in the darkness (or
depths) of the earth, nor anything fresh or dry (green or withered), but is
(inscribed) in a record clear (to those who can read). It is He who doth take
your souls by night, and hath knowledge of all that ye have done by day: by day
doth He raise you up again; that a term appointed be fulfilled; in the end unto
Him will be your return; then will He show you the truth of all that ye did
(Qur’an 7:59-60).
Fundamentally,
it suffices to note from the above verse that, there are certain laws that
operate in the universe without fail. Man can know some of these laws. The
verses above explained that, all lives are under the control of Allah, within
His knowledge and subject to His will. These include people’s sleep and
awakening, challenges to be faced, challenges to be conquered, consequence of
man’s actions and inactions as well as death and resurrection, reckoning and
judgement.
Innumerable
processes and interactions occur within man in every generation, decades or
centuries, all of which are sometimes indiscernible to man. Indeed, the
imperceptible engulfs the past, the present and the future as they relate to
man or to the universe. The genesis of the pandemic is still a subject of
controversies among scientist themselves not to talk of the conspiracy theories
and blatant denial by those who ought to know better. Whichever way or angle
one is looking at it, there is a fundamental agreement to the fact that,
nothing is hidden from Allah.
As a
creation of man, the origin of Covid-19 is still beclouded with mysteries,
controversies, conspiracy theories and blame game. In his journalistic
investigative report titled “China Deadly Secret” Fareed Zakaria (2020),
accused the Chinese government of cover-up, insensitivity and complacency at
the early stage of the outbreak in Wuhan China. The inability of the Chinese
government to be sincere in their reportage about the pandemic, Donald Trump’s
blame game approach and indeed alleged cover-up of infected people about their
travel history among many others could be described as major reason for the
wide spread of the pandemic. The Quran states:
Yet, when a good thing happens to them, some [people] say, ‘This
is from God,’ whereas when evil befalls them, they say, ‘This is from you!’
Say, all is from God. ‘What is amiss with these people that they are in no wise
near to grasping the truth of what they are told? Whatever good happens to you
is from God; and whatever evil befalls you is from yourself.” (Qur’an 4:78-9)
Beware of temptation that does not lure only those among you who
are wrongdoers. Know that God is severe in retribution. (8:25)
Similarly,
the severity of the pandemic could be linked to the consequences of our actions
and inactions. The world today is facing uncountable challenges which include
but not limited to: social injustices, corruption, racism, discrimination,
hunger and starvation, lawlessness, disorderliness, ingratitude, economic
deprivation, extremism, religious terrorism, inter-intra ethno-religious
crisis, and incessant community kerfuffle among others. All these have resulted
in insecurity of lives and property. The consequences of these according to
Qur’an will be fear, hunger and starvation. The following Qur’anic verses best
capture our submissions:
God cites the case of a
town living in security and ease. Its sustenance comes to it in abundance from
all quarters. Yet it was ungrateful for God’s favors. Therefore, God caused it
to experience the misery of hunger and fear for what its people used to do.
(Qur’an 16:112)
Corruption
has become rife on land and sea in consequence of what people’s hands have
wrought; and so, He will let them taste the consequences of some of their
doings, so that they might mend their way (30:41)
In
his interpretations of the above verses in “the Shade of Qur’an”, (Sayyid Qutb)
asserts as follow:
A community that allows a section of its members to be unjust will
be guilty of injustice or wrongdoing. When a community does not stand up to
wrongdoers, when it does not take any positive steps to punish transgressors,
it deserves to share in the punishment of those wrongdoers and transgressors.
It should be said that the worst type of wrongdoing is to abandon God’s law
which He has laid down to be implemented in human life. (Qutb, p. 93)
Prophet
Muhammad is considered as the interpreter per-excellence of the Qur’an,
statements and actions credited to him are considered as second source of
Islamic law, because it complements the Qur’an. In a narration, he asserts that:
Five goes with live! The companions ask what is five goes with
five O! Messenger of Allah? He said: whenever people violate covenant, Allah
will empower their enemy to govern them; if people legislate according to their
whims disregarding Allah’s revelation poverty will be rampant, whenever
immorality becomes order of the day, death of course, (both timely and
untimely) will be rampant, whenever people refuse to pay Muslim alms tax
(Zakat), drought in large scale will befell them, whenever the traders engage
in fraudulent practices rain will be deliberately withdrawn. (Sidiq: 2018)
In
another narration,
On the authority of ‘A’ishah wife of the Prophet who said: I asked
the Messenger of Allah (PBUH) about the plague, He told me that it was a
punishment sent by Allah on whom He wishes, and Allah makes it a source of
mercy for the believers, for if one in the time of an epidemic plague stays in
his country patiently hoping for Allah’s reward and believing that nothing will
befall him except what Allah has written for him, he will get the reward of a
martyr. (Sahih Bukhari 3473, vol. 4, Book 55, Hadith 680)
In
furtherance, the negative impacts of this pandemic on individuals might be
different from another, however, it is incontrovertible that, it has led to
death of family members, fear of unknown and hunger and starvation orchestrated
by dwindling sources of income to mention but a few. These challenges are
considered sometimes in Islam as part of rhythm of life, because no one can
leave this life without facing one or two tribulations and trials. Allah
unequivocally declared in the Qur’an that: “We shall certainly try you with a
certain measure of fear and hunger, and with diminution of wealth, lives and
crops. But give glad tidings to those who remain patient in adversity” (Qur’an
2:155)
According
to Sayyid Qutb, tribulations are part of the process of life because it
educates man to be steadfast. Invariably, we must resolve to fight for the
truth, and to bear in the process that, whatever we may have to face, be it
fear, hardship, poverty, famine, or loss of loved ones, is part of rhythm of
life. In his word, Qutb asserts:
Tests and trials bring out
the best in people, renew their energies, reinforce their resolve, and unleash
within them latent powers that they themselves knew nothing of. Moreover, such
experiences refine one’s perception and sharpen one’s mental and emotional
vision and judgement. Underlying all this is the fact that, when subjected to
pressure and the severe demands of the struggle, a believer will turn to no one
else but God for help and solace and will seek the support of no other power
than God’s. (Qutb: 167)
Irrespective
of our mindset on the impacts of Covid-19 pandemic, it is significant to
realize the supremacy of Allah, His wills, and indeed, His absolute knowledge,
consequences our actions and inactions, trials and tribulations as normal
rhythm of life and indeed the nothingness of this world.
The
General Impacts of the COVID-19 Pandemic
No
living mortal can deny the fact that, this pandemic has impacted him or her in
one or the other all over the world. Impacts as a noun could be described as
the significant influence of the virus on all aspects of our lives, which
include but not limited to; religious, economic, social, and political to
mention but a few. Invariably, there are positive and negative impacts of
Covid-19.
Ab-initio, Nigerians
just like some other people around the world were skeptical and heedless to the
news of a novel virus detected in Wuhan China. However, by the time WHO
declared the virus a pandemic, governments around the world started taking
drastic steps to curtail the spread of the virus. For instance, in Lagos
Southwest Nigeria, the Governor of the state, Babajide Sanwo-Olu, declared a
ban on any gathering (be it religious or social) of more than fifty (50)
people, as contained in an official twitter handle of the Governor as follows:
As a responsible government, we must take action (sic) to protect
our residents from physical and other potential threats. After consulting with
healthcare professionals over Covid-19, we are closing down schools and
limiting religious gathering. We are limiting gatherings and events to no more
than 50 people and appropriate social distancing must be observed. The required
government agencies will be monitoring. Let us take #COVID19 seriously and
observe good personal hygiene and other recommended precautions. Lagos holds a
strategic position as a force for commerce, trade and travel…(@jidesanwoolu)
Pertinently,
the Federal Government eventually declared a total lockdown of three major
cities on March 29, 2020. This ban was captioned in paragraphs thirty-four to
thirty-eight (34-38) of the sixty-five-paragraph speech delivered by the
president of the country as follow:
Based on the advice of the Federal Ministry of Health and the
NCDC, I am directing the cessation of all movements in Lagos and the FCT for
initial period of 14 days with effect from 11pm on Monday, 30th March
2020. This restriction will also apply to Ogun State due to its proximity to
Lagos and the high traffic between the two states.
All
citizens in these areas are to stay in their homes. Travel to or from other
states should be postponed. All businesses and offices within these locations
should be fully closed during this period.
The
Governors of Lagos and Ogun States as well as the Minister of the FCT have been
notified. Furthermore, heads of security and intelligence agencies have also
been briefed.… (President Muhammadu Buhari GCFR).
It’s
imperative to note that, one of the fundamental human rights of citizen around
the globe is freedom of movement, however, the lockdown imposed by the
government is step in the right direction. Its impacts can be seen in two
different perspective. Firstly, from positive angle, because, it helped in
reshaping our understanding about the nothingness (value) of life. It taught us
many lessons among which includes but not limited to the fact that, no
condition is permanent, life itself is not permanent, nothing is permanent,
power is transient, self-discipline, love for family and neighbor, prudence
should be our goal in abundance, purity is vital, prevention is better than
cure, and indeed, God is the creator of all things. It also exposes the state
of our health facilities as a nation.
Secondly
and negatively, the impacts of the pandemic are innumerable, as it led to the
death of hundreds of thousands of people, separation of family members due to
isolation and lockdown, health challenges, economic meltdown and depression,
hunger and starvation, sporadic increase in domestic violence, closure of
places of worship and social gatherings, and ban on sporting activities to
mention but a few.
The
Impacts of COVID-19 Pandemic on Ansar-ud-Deen Society of Nigeria
No
one can deny the impacts and significance of Covid-19 in all our engagements.
Ansar-ud-Deen as a Muslim society in Nigeria with all branches across the globe
was equally affected by this pandemic. Abdul-Rafiu Ademola Sanni, (President,
Ansar-ud-Deen Society) in his goodwill message on 1441AH/2020 Ramadan wrote on
the impacts of the pandemic on the society and assistance in form of palliative
the society will be rolling out to assist her members:
My dear brothers and sisters in Islam, permit me to greet and
express my solidarity with you particularly during this global pandemic of
Covid-19 and its attendant negative effects and on the incoming glorious month
of Ramadan. Indeed, these are trying times for all and sundry…You will agree
with me that this year’s Ramadan programme will be an unusual one that we will
be without congregational Tarawi prayers in all mosques
throughout the world and same for our other events such as: Tafsir sessions and
even cI’tikaf during the last 10 days of the holy
month. Recall that daily congregational prayers have already been suspended in
our mosques and this will continue until further notice.
On
the issue of palliatives, the National President wrote further that:
You will recall that at the sudden increase of Covid-19 pandemic
in Nigeria and the consequent lockdown orders by the various governments, I
directed all the State Councils and our US & UK branches to endevour to
organize palliative measures for the less privileged members of the society,
and information at my disposal shows that the society has covered thousands of
households…in furtherance of our continued efforts to provide palliatives for
our indigent and vulnerable members especially those at the bottom of the
pyramid, I have decided to give assistance in cash and kind to this category of
members in all our State Councils all over the Federation. In this regard, I
intend to cover 3,600 families in all the Councils to be distributed as follows:
Lagos State Council **** 1000 families
Ogun State Council **** 500 families
Northern State Council**** 500 families
Osun State Council **** 500 families
Oyo State Council **** 500
families
Ekiti State Council **** 500 families
Ondo State Council **** 500 families
In
similar development which relates to the provision of palliatives to her
members, the State Council Secretary wrote a memo to other secretaries
informing them of Ramadan Welfare Package for her members, the State Council
Secretary writes:
After due consultations, the Leadership of Lagos State Council has
approved the sum of #1,110,000, (One million, one hundred and ten thousand
naira only) for state Welfare committee for onward payment to 185 members
across the 37 Branches. The cash welfare package will be disbursed as follows:
each Branch Missioners will get #10,000 x 37 Branches (#370,000), 4 members
from each Branch (4 x 37) 148 members will get #5,000 each (#740,000). Totaling
#1,110,00. Branch assistant Missioners to be considered by Branches. Each
Branch to collect #30,000. (WhatsApp messenger 5th May 2020)
The
following are other notable impacts, the pandemic had, on the activities of the
society as a Muslim organization, her employees as well as members.
Impacts
on Social Activities.
The
Covid-19 pandemic has affected innumerable social gathering slated for the
period and even during the month of Ramadan. For instance, the National Woman
Council of the society had to postponed, the celebration of “Woman of
Excellence” scheduled to take place on Sunday, 12th April 2020
at Eko club, off Bode Thomas street, Surulere, Lagos indefinitely. In a
statement shared in the official WhatsApp group of the society and other social
media handles, the National Secretary, National Women Council, while confirming
the postponement writes further;
This is in line with the directives of the government, the
National Executive Committee, the Board of Trustees and the National Council of
Missioners of the Society for everyone to keep safe by staying at home, given
the pandemic outbreak of Corona Virus. The Council regrets any inconvenience to
all.
One
a monthly basis, there is always one social gathering among the members of the
society. For instances, the society and her members often celebrate naming,
marriage, funeral, remembrance or birthday to mention but a few with funfair.
Theologically, Muslims groups and sects discouraged Muslims from celebration of
birthday and turning funeral into funfair, Ansar-ud-deen as a Muslim
organization does not forbid all these and in fact money realized from these
gathering is divided into two; 90% is for the society while the other 10% is to
be shared by the missioners who coordinate the occasion. Ever since the
lockdown, all social gatherings were banned till further notice. (Imam Isa
Abdul Rahmon)
Personally,
Covid-19 pandemic has affected my taclim classes
which usually come up every Saturday immediately after Subhi prayer.
This is a program where we discuss some topical issues that duel mostly on
Islamic jurisprudence (Fiqh), before we go into questions and answer
session. However, the ban on religious activities due to the pandemic has put
this program on hold. Imam Kolawole Kamorudeen Ola (2020).
Impacts
on Religious Activities
Aside
the suspension of congregational five daily prayer and Jumcat
service in all the society’s mosque on 23rd of March 2020, it’s
imperative to note that, the society often conduct weekly Sunday Asalatu program
and monthly night vigil (Tahajjud) in all her branches. Unfortunately,
all these religious activities prior and in Ramadan was also suspended
indefinitely.
Impacts
on Finance/ Financial Activities
The
average total sum of money the branch mosque realized before the pandemic
varies from one to the other. This is different from monthly dues each member
use to pays to the purse of the society. From our investigation, it was noticed
that, before the lockdown, some of the branch mosques realized between
#3-5000naira per-day, while that of Friday varies from one mosque to the other,
to some it’s between 10,000-30,000 naira. Owoyele Idowu (2020). Ironically, all
these sources of income are blocked. However, some committed members continued
paying monthly dues to individual branches. Imam Ibrahim (2020) Since the
lockdown, the society struggled to fulfill her responsibilities, these
included: payments of utility bills, salaries of Imams, Mua’dh-dhin,
clerical staffs among others.
Impact
on Educational Sector
Ansar-ud-Deen
Education Trust is the board supervising the daily running of schools owned by
the society. The body during lockdown never ceased in prompt payment of salary
to staff before the imposed lockdown. However, the staff of these schools
(Ansar-ud-Deen Grammar School Surulere, Ansar-ud-Deen Girls High School, Itire
and Ansar-ud-Deen College, Isolo) were as of May, 31 2020 not been paid
salaries. This was due to the lockdown of schools which made it impossible for
parents to pay school fees Badrudeen (2020).
While
the Trust instructed the teachers to take students via online platforms such
as; Zoom, WhatsApp, YouTube etc., a Physics teacher in one of the schools
described the impacts of the pandemic on education in the following statement:
The impact of Covid-19 pandemic on education and our schools
cannot be over-emphasized as currently being experienced. There was sharp
decline in the learning and assessment procedures as a result of being replaced
by untested inferior alternative which is full of trial and error. The parents
are greatly worried with the alternative online methods of teaching as students
could not be really controlled on the use of social media. The students on the
other hand, hardly submit assignments, they at times come online at will with
no consequences. Abiola Sabit Osiberu (2020)
Fighting
Pandemic: The Islamic Approach
Cocid-19
is not the first pandemic or plague on earth and may not be the last. Islam as
a perfectly ordained religion of Allah has put in place various mechanisms to
prevent, cure, or fight any plague. It also reserves reward for victims of the
plague with martyrdom. It’s a common precept in Islam that, prevention is
better than cure. Islam considers human life as sacred which should be
protected from any danger. Thus, anything which will make life unbearable or
can lead to unhealthy living is often prevented. Islam also put other mechanism
in place in case people failed to prevent which can be adopted to cure the
menace. The Qur’an asserts that, saving a life is like saving the whole
humanity, while terminating a life is seen as an elimination of the whole
humanity. This is contained in the following verse:
Because of that, We decreed
upon the Children of Israel that whoever kills a soul unless for a soul or for
corruption [done] in the land - it is as if he had slain mankind entirely. And
whoever saves one - it is as if he had saved mankind entirely. And our
messengers had certainly come to them with clear proofs. Then indeed many of
them, [even] after that, throughout the land, were transgressors (Qur’an 5:32)
It
is significant to note that, while the World Health Organization was declaring
covid-19 a pandemic, there were certain preventive measures people were advised
to heed to, in order not to be infected with the virus. Among these measures
according to WHO includes; regular washing of hands, use of nose cover, use of
hand sanitizer, quarantining or isolating an infectious person, social
distancing, avoiding crowded areas and use of alcohol-based sanitizer in case
of non-availability of water. United State of
America Food and Drug Administration (2020)
Abi-initio, Allah has
inexplicably put different measures in place to prevent and cure any challenges
facing humanity. There are several legislations in the Qur’an and the tradition
of the Prophet Muhammad which buttressed these assertions. The Prophet is
considered as the interpreter par-excellence of Qur’an, hence his actions,
those of his companions he tacitly approved are now being used as a source of
legislation in Islam. Below are some of the provisions laid down in Islam to
fight any plague like coronavirus.
i. Travel ban, Isolation and
Quarantine:
This
is the most potent means of preventing the spread of the virus according to
expert. It is however, interesting to note that, the Prophet in about 14
centuries ago, had discouraged Muslims from travelling into a community
fighting plague or leaving such community if the pandemic started while one is
within. The statement of the Prophet was related by Usama son Zayd, who said:
The Messenger of Allah said:
Plague
was a means of torture sent on a group of Israelis (or on some people before
you). So, if you hear of its spread in a land, don’t approach it, and if a
plague should appear in a land where you are present, then don’t leave that
land to run away from it. (Sahih Bukhari 3473, vol. 4, Book 55, Hadith 679)
ii. Washing of hand:
While
the experts are advocating for continuous handwash as a means of preventing
coronavirus, it is very significant to note that, the washing of hands is one
of the spiritual requirements for Muslims before they establish their regular
five daily prayers. Averagely in a day, a Muslim is expected to perform
ablution (Al-Wudu) five times daily. In each of these five times, a
Muslim, is to pray at least five times in a day, ablution is indeed a
prerequisite to prayer. By implication, a Muslim who performs his ablutions
properly could have washed his hand for thirty times in a day. This is a very
significant measure Islam put in place to promote purity, cleanliness and
purification. The Qur’an is explicit about this in the following verse:
Believers, when you are about to pray, wash your faces, and your
hands and arms up to the elbows, and pass your hands lightly over your heads,
and wash your feet up to the ankles. If you are in a state of ceremonial
impurity, purify yourselves. But if you are ill, or on a journey, or if one of
you has come from the toilet, or if you have been in intimate contact with
women and can find no water, then have recourse to pure dust, passing therewith
lightly over your faces and your hands. God does not want to impose any
hardship on you, but He wants to purify you, and to bestow on you the full
measure of His blessings, so that you may be grateful. (Qur’an 5:6)
iii. The Elevation
of Purity
One
of the measures the experts encourage all and sundry to consistently do in
order to prevent coronavirus infection is, maintaining a good hygiene. These
include but not limited to; consistent sanitation, wearing of clean clothes and
nose-cover, use of disinfectants, and eating good foods. It’s interesting to
note that, Islam elevates purity to be half of faith and in fact, the Prophet
unequivocally declared that, Allah will not accept any act of worship which was
established with impurities. The Prophet states: “Purity is half of faith”
(An-Nawawi: 23).
iv. Provision of
Palliative/Economic Stimulus Package through Zakāt
Zakāt
is one of the five pillars of Islam, it can be simply defined as, Muslim alms
tax. This tax is levied on well-to-do Muslims, is expected to be distributed to
eight different categories of people as enshrined in the following Qur’anic
verse:
Charitable donations are only for the poor and the needy, and
those who work in the administration of such donations, and those whose hearts
are to be won over, for the freeing of people in bondage and debtors, and to
further God’s cause, and for the traveler in need. This is a duty ordained by
God, and God is All- knowing, Wise. (Qur’an 9:60)
The
world economy is crashing or in recession due to Covid-19 pandemic orchestrated
by the lockdown. It’s amazing to see governments all over the world trying to
support the vulnerable members of the community through various
welfare/stimulus packages. The institution of Zakāt is
considered as one of the easiest ways to reduce if not eliminate, poverty in
the land. Islam through the institution of Zakāt encourage and instruct, the
rich, to take care of the poor, the needy, debtors, new converts,
prisoners/captive, service to humanity, and those in charge.
v.
Other Economic Incentives: (Interest free loan and Prohibition of
interest)
With
the economic meltdown facing countries all over the world, businesses been
affected, retrenchment of staff in order to cut the cost, inflation
orchestrated by high demand and hoarding of goods, among others. Islamic
economic system is a way out from these comatose because, it abhors hording,
interest (usury), fraud, and ungodly maximation of profit which is the sole
motive of the capitalist. All factors of production belong to Allah, hence, to
get the best out of all, piety, sincerity, honesty, concern for one another and
accountability in the day of Judgement distinguishes Islamic economic system
from other world economic (capitalism, socialism or mixed etc.) systems.
vi.
Making All Surface of the Earth Mosque.
As
discussed earlier, the closure of places of worship had adverse effect on the
finance of the mosques and Ansar-ud-Deen Society of Nigeria in particular.
There is need for us to note the importance of freedom to establish prayers on
any surface of the earth. The prophet was reported to have said:
I have been given five
things which were not given to anyone else before me… The earth has been made
for me (and for my followers) a place for praying and a thing to perform
Tayammum, therefore anyone of my followers can pray wherever the time of a
prayer is due to his nation only but I have been sent to all mankind…(Sahih
Bukahri: Book 7, Hadith 331)
Conclusions
In
this paper, we have been able to evaluate the beginning and impacts of COVID-19
on Muslim communities in Nigeria using the Ansar-ud- Deen Society as a case
study. Although, our paper focuses more on spiritual and social aspect, we
observed that pandemics are not new to Islam and to the Muslim communities from
historical perspectives. Consequently, the Qur’an and the Hadith have
predetermined responses to all forms of pandemics. Therefore, the case of
Covid-19 is not an exception. We observed during the course of this study that
Islamic organizations in Nigeria responded to the spiritual and economic
effects of the pandemic on their members. They gave palliatives especially food
items as well as money to their members to ameliorate the effects of the virus.
Also, the group accepted the ban on religious gathering by the Federal
government by suspending all public spiritual activities within the
organization. Members were asked to observe Ṣalāt from home
and enjoined to accept and practice the public directives from the managers of
the virus in the country and the world. Although the activities of this group
are predominant in Southwest Nigeria, the group spread across the nation and
has branches around the globe.
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