Article Citation: Isa Sa'idu (2019). De-radicalisation of Boko Haram Through the Perspectives of Islamic Political Thought. DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 17, No. 2. ISSN 0794-9316
DE-RADICALISATION
OF BOKO HARAM THROUGH THE PERSPECTIVES OF ISLAMIC POLITICAL THOUGHT
By
Isa Sa’idu
Abstract
The Boko
Haram movement led to the emergence of terrorism that caused serious mayhem in
the North-east geopolitical zone of Nigeria. The adherents of the group claim
to represent true Islamic doctrine. It is therefore incumbent to dig deep
scientifically with a view of understanding the ethics of the Islamic religion.
From this perspective, this paper examines the attributes of Islamic Political
Thought, especially as it relates to governance of states, peace and security.
The Content Analysis research method was adopted by the paper where one of the
non-probability sampling techniques was used in generating data. The paper made
inferences to the major nuclei of Islam, the Qur’an, the Traditions of Prophet
Muhammad (pbuh) and writings of scholars of Islam, based on the knowledge of
the researcher on these sources. Therefore, judgemental sampling technique was
used for sourcing the data of the research. Through the guidance of the Social
Movement Theory, the goals and modus operandi of the Boko Haram movement was
examined vis-a-vis the position of Islam on governance and peaceful
coexistence. The paper brings out the characteristics of Islamic state and the
position of Islam on peaceful coexistence, as well as, freedom of choice with
the hope that these tenets have the capacity of changing the psyche of Boko
Haram members to lay down their arms and embrace peace. It was discovered that
Islam has a dynamic political system for governance of societies, nations and
states. It also encourages peaceful coexistence not only among the faithful but
between Muslims and non-Muslims. Wrong interpretation of Islamic tenets
however, led to the rise of the Boko Haram movement and its atrocities that led
to the destabilisation of the North-east geopolitical region of Nigeria. Hence,
the need for their de-radicalisation through the established tenets of Islam.
The paper recommends the provision of resources for youth education and
empowerment, especially in the North-east, as a way of luring members of the group
to the side of Nigerian state and for thwarting any attempt by the Boko Haram
to attract new recruits.
Introduction
Nigeria is only one of the many states of the world that is being
bedevilled by the menace of terrorism. Terrorism has now become a complex
phenomenon, which the contemporary world is yet to find solution to. The fact
that a terrorist can be regarded as both a hero and a criminal, depending on
the outlook, makes scholars of Social Sciences struggle to find an acceptable
explanation of what constitute a terrorist act. The lack of definite
interpretation of terrorism in Social Sciences may not be unconnected with the
fact that the dynamics of terrorism is a recent development in the contemporary
world.
In whichever pole one stands, terrorist groups are political movements
that have defined goals they vigorously pursue. They therefore employ different
strategies in the achievement of such goals, usually by influencing political
processes and outcomes through the use of violence or threat of violence.
The characteristics of terrorists can qualify them to be classified
within the domain of the Social Movement. Terrorists engage in collective
action. Terrorists, like any social movement group, employ tactics for the
achievement of their goals and they are involved in social solidarity in their
interaction with the authorities and opponents.
Like other terrorists, the major goal of Boko Haram is to carve out a
territory out of Nigeria to establish a “Caliphate” that would be ruled by the
principles of the Islamic Shari’a. Members of the terror group (Boko Haram) have
therefore employed different strategies for the achievement of this major goal.
One of these major strategies is maiming and killing of innocent citizens,
including Muslims.
The foregoing Boko Haram’s strategy seems to be in serious contrast with
the principles of Islamic political thought that is built on justice, peace and
security. The Glorious Qur’an, which is the main source of laws for the
religion of Islam, emphasises the provision of a way of life that ensures
citizens enjoy peace and security. If the fundamental goal of Islam is to bring
about the existence of peace and security, then any adherent of the religion
who claims to be a true follower cannot in the name of the religion engage in
activities that would lead to insecurity and destruction of lives and property.
Aside justice, peace and security,
Islam emphasises human development, welfare and prosperity. Therefore, an
Islamic Republic has a goal of establishing a society where everybody is able
to fulfil his valuable physical, mental and spiritual potentials in peace and
security. This is to say that the true principles of Islam encourage provision
of peaceful atmosphere for citizens to utilise their potentials in order to develop
themselves and their societies.
The Boko Haram terrorism has not
only denied millions of citizens peaceful coexistence, but has led to murder
and displacement of millions of others. Thousands of women have now become
widows, while hundreds of children have become orphans, as their husbands and
parents were respectively eliminated by the terrorists. Many have lost their
places of abode as a result of the Boko Harm terrorism and are now living in
Internally Displaced Persons’ (IDP) camps across Nigeria and neighbouring
countries. The destruction caused by Boko Haram would be difficult to quantify.
It is obvious that this is against
the Islamic principles and jurisprudence, because Allah in the Glorious Qur’an
says “if one kills another except as a punishment for murder or if he does so
for spreading disorder in the land, it shall be as if he has killed all
mankind. On the other hand, if one saves the life of a single person it shall
be as if he has saved the lives of all mankind,” (Qur’an 5:32).
Therefore, the foregoing clearly
reveals that Islam does not sanction the killing of innocent souls for the
achievement of any political goal, except in self defence or to clear away
tyranny and ensure freedom of choice. Anyone that engages in such act is doing
so in violation of the teachings of the Qur’an. Ignorance or attempt to fulfil
selfish desires can then be attributed as the factors that made members of Boko
Haram to engage in killing spree.
Again, Qur’an 2:188 and Qur’an 4:116
prohibit adherents of the religion of Islam to acquire property unjustly. This
is also against the practice of Boko Haram terrorists of maiming and
brutalising Nigerians with the purpose of looting their wealth in order to
finance their notorious activities.
From the foregoing, though not
exhaustive, this paper examines the principles of Islamic state and Islamic
political thought and how these principles can be used in addressing the
problem of Boko Haram for peace and tranquillity to return in the North-east of
Nigeria and other parts of the country that were hitherto affected by the
menace of Boko Haram terrorism. The postulations offered by the paper can be
the panacea of curtailing any future uprising of terrorism, like Boko Haram, in
Nigeria and even in other parts of the globe.
Methodology
As methodology entails systematic way of investigation in order to
discover facts that would assist in finding solution to certain problem, this
research employed the Content Analysis research method in order to investigate
the problem under study with a view of getting facts that would contribute in
finding solution to the problem of the research.
The major
source of data for this research is the Qur’an and other sources of Islamic
jurisprudence. Babbie (2010:192) justified the use of any of the
non-probability sampling techniques where the use of probability sampling
“wouldn’t be appropriate even if it were possible”. Therefore, in the content
analysis of the various chapters and verses of the Qur’an, as well as other
sources of Islamic jurisprudence, this paper sampled these chapters, verses and
juristic opinions based on the knowledge of the researcher of these sources.
Hence, the judgmental sampling was used in the content analysis of these
sources of data.
Based on the foregoing, the paper made references from the Qur’an,
traditions of the Prophet of Islam (pbuh), writings of some scholars and other
secondary sources to generate data, which have relevance to the problem of the
paper. By this, the characteristics of Islamic state and Islamic Political
Thought were identified and this helped the research to understand the belief
of Boko Haram and how the Islamic political thought can assist in the
de-radicalisation of the Boko Haram.
Theoretical Framework – Social
Movement Theory
Scholars, especially Stabli (2010) and Colin
(2008), posited that there is lack of generalised theory and methodology for
studying terrorism. However, they accepted that terrorism is a form of contentious
politics, which can be analyzed with the basic social movement approach of
mobilizing resources, political opportunity structure and framing.
According to
the scholars above, a social movement theory of terrorism has much to
contribute to the understanding of terrorists’ organisations. This is because
terrorist groups like that of Boko Haram are first and foremost organisations
that have similarities with social movements.
It is on the basis of the foregoing that this
paper adopts the Social Movement Theory as framework upon which the substance
of the paper would be situated. Social Movement Theory is an integrative
approach with tripartite phases of mobilisation of resources, structuring of
political opportunities and framing.
According to Stabli (2010), the three interacting phases of the Social
Movement Theory were postulated by Ted Gurr in 1970, Peter Eisinger in 1973 and
Erving Goffman in 1974. The first of the tripartite phases of the Social
Movement Theory was established by Gurr
(1970). The first paradigms in any social movement are the mobilisation of
resources, creation of political opportunities and framing. Terrorist movements
like Boko Haram engage in all of these paradigms. Social movement approach in
the study of terrorism also pays attention to commitment of members and
recruitment mechanism of new ones.
Gurr (1970), as cited in Stabli (2010), postulated the mobilisation of
resources phase of the Social Movement Theory. According to him, resources
available to terrorists determine its capacity of mobilisation, sustaining of
its campaigns and even attacks. The organisation of suicide attack, for
example, requires a lot of resources and a steady influx of participants who
should be willing to die for the cause that the terrorists’ organisation is
pursuing. The fact that terrorists’ organisation face similar hurdles of
resources like any social organisation made Gurr (1970) to classify them as
social movement.
Similarly, terrorists’ groups like Boko Haram are structured like any
social group with professionals who coordinate attacks after assembling of
resources, both human and material, and they operate under well-structured
leadership and command. Therefore, for a terrorist group to sustain its
activities for a long period of time, it must have a means of mobilising
resources both human and material.
Eisinger (1973) contributed the political
opportunity fold of the Social Movement Theory in the study of terrorism. He
said the concept of
politicalopportunity emerged as a way to place movements in the wider
politicalenvironment in which they operate. According to him, movements arise
not only because theyare able to successfully mobilize resources, but because
overall political orsocial conditions are ripe for successful and sustained
contention.
For example, Boko Haram’s collective action in the Northeast of Nigeria,
especially, was conditioned and fuelled by the poverty level of the area and
the availability of what can be called as “ungoverned land, forests and lakes
in the geopolitical zone.” According to Eisinger (1973), terrorists also depend
on the external environment in which it operates rather than solely internal
processes. For example, the porous vast border that Nigeria shares with
neighbouring countries of Niger, Chad and Cameroun, became the Boko Haram’s
easy access of getting foreign recruits, weapons and even cage resources.
The third fold of the Social Movement Theory was contributed by Goffman
(1974). He postulated what he called framing in the study of terrorism as
social movement. Framing was used to describe the justification of terrorists.
It was also used for appeal and mobilisation of support. He said terrorism like
any other social movement make claims that resonate with wider social
narratives to gain popularity.
The media is central here for achievement of successful framing. Media
is used in the dissemination of terrorists’ rhetoric and claims. The Boko Haram use of framing has
been effective in the social media and even in the conventional media. The
leaders of the group send out messages of threat and propaganda through the
media. Sometime they roll out gory pictures of attacks and killings of both
civilians and members of the armed forces. The aim was to demoralize Nigeria’s
troops and create its fear among the citizens.
It is on the
foregoing that Goffman (1974) viewed terrorism as social movement because like
other movements, terrorist organizations spend much time and effort in
justifying and explaining their actions. According to him, terrorists use
framing in the campaign of their ideological manifestos, calls to action,
speeches and communiqués to supporters and potential supporters (Stabli, 2010).
Although the
resource mobilization and political opportunities postulations have been
criticized for being overly structural and leaving out cultural and relational
factors (Stabli, 2010), the three folds content of the social movement theory
as stated above was found to be apt as a guide for this paper. The theory has
provided the right framework that protected this research from being taken over
by flukes, which is the most important attribute of theory to paper like this
one.
Related Literature and Content
Analysis of Qur’anic Verses and Other Sources of Islamic Jurisprudence
Under the
following themes, the paper presents the facts about Boko Haram, Islamic
Political Thought and the contrast between Boko Haram beliefs and Islamic
jurisprudence. Therefore, under these themes, the available literature that
have relevance with the problem under study were content analysed. This allowed
for the analysis of the data that allowed the paper to arrive at its findings
and conclusion.
Understanding Boko Haram
Boko Haram is the popular name given
to Jama’atu Ahlis Sunnati Lidda’awati Wal Jihad or A Society for Propagation of
Islam and Fighting of Holy War. Boko Haram simply means Western Education is
Illegal. It started as a religious group that was against Western domination,
but later turned to a terrorists’ organisation and began violent activities in
the year 2009 in Nigeria. The activities of the group had led to the death of
hundreds of people with over 2 million displaced from their homes. The group
has extended their violence to the neighbouring countries of Niger, Cameroon
and Chad (Wakil, 2016).
Nigeria is still battling to bring
the Boko Haram insurgency to an end. Before the 2015 general elections, the
group had carved out a territory from Nigeria and established what they named
‘Caliphate’. They were said to be in control of about 24 local government areas
out of the 27 in Borno state. However, the Nigerian Armed Forces were able to
liberate most of the areas that were hitherto under the control of the sect,
including the Boko Haram stronghold of Sambisa forest (Wakil, 2016).
After the killing of the sect’s
leader, Muhammad Yusuf, which made the group to take up arms against the
government and people of Nigeria, Abubakar Shekau assumed the leadership of the
group. They maimed and sacked many communities particularly in Borno, Adamawa
and Yobe states. Before 2015, the group used to carry out daring attacks by
confronting Nigerian Armed Forces. They also perpetrated terror on innocent
residents. They plant bombs in churches and mosques even in cities outside the
North-east of Nigeria, including the Federal Capital Territory, Abuja,
Nigeria’s capital city.
From 2015 to date, the group
concentrated their attacks largely on soft targets like markets, schools and
other public places. They use suicide bombers to attack such locations, while
in some instances they even attack military formations and checkpoints. They
largely engage in guerrilla warfare. They occasionally ambush troops of the
Federal Republic of Nigeria. They engage in abducting school girls and other
vulnerable citizens, which they usually use as human shield and commodity to
bargain for ransom.
Disagreement between the son of
Muhammad Yusuf, the Boko Haram pioneer leader, that is, Muhammad Nur, and
Abubakar Shekau, the de jure leader of the sect after Muhammad Yusuf, led to
the splitting of the group into factions. The factionalisation of the group is
said to have limited their capacity and coordination. The formation of a Joint
Task Force under a multi-national cooperation that brought together the forces
of Niger, Nigeria, Chad, Benin and Cameroun Republics also decimated the
capacity of the Boko Haram insurgents. Despite all these successes, the
terrorists group still poses a big threat to Nigeria’s corporate existence
(Iyekekpolo, 2016 and Wakil, 2016).
The Disconnect of Boko Haram Movement with Islamic
Political Thought
Facts contained in the following
topics highlight the nature and characteristics of the Islamic Political
Thought. The aim here is to bring to the fore the principles of justice and
freedom that are inherent in Islamic political system. These principles show
that coercion and killings in the name of religion are not part of Islamic
tenets. When Boko Haram become in tune with these perspectives, it is expected
that they would change their modus operandi; hence peace and harmony would
return to the North-east of Nigeria.
The Nature of Islamic Political
Thought: Any Place for Boko Haram?
Politics is part of the collective
Islamic way of life. However, in Islamic system, politics and religion are
intertwined. They are one and the same. Therefore, Islam teaches its adherents
how to govern their state, form structures, elect leaders and obey the rule of
law.
Islamic political thought is
therefore built on three cardinal pillars. The first pillar is the supremacy
and oneness of Allah. An Islamic state is run on the doctrine of the oneness of
Allah, that is, there is no any deity worthy of worship except Allah. The
second pillar is that of prophet-hood. Prophets sent by Allah serve as head of
Islamic states whenever they triumph over the regimes they met on ground or
after forming their own states. The third pillar is that of vicegerency or
successors of Prophets. These successors usually form Caliphates where the
state under this system is run by the principles of Islam (Bunza, 2013).
The above principles imply that
Allah is the absolute sovereign. He sends his laws through a given prophet. The
prophet disseminates the commandments of Allah, including the constitution of
the state. In the absence of the prophet, there are successors or vicegerents
who rule the state in accordance to the commandments of Allah that were
revealed through the prophet. Therefore, the principles of any Islamic
political thought are based on the commandments of Allah, which the prophet
passed to the adherents (Shirazi, 2000).
Leaders emerge in Islam by Allah’s
anointment. Even if a leader emerges through election, he was first of all
anointed by Allah before his election became possible. On this basis, a leader
in Islamic political system commands the respect of his followers.
Disrespecting the leader that did not deviates from the commandments of Allah
amounts to disobedience of Allah.
This is why Qur’an 4:59 says “O you
who believe! Obey Allah and obey the Messenger (Muhammad, pbuh) and those of
you who are in authority. And if you differ in anything amongst yourselves,
refer it to Allah and His Messenger (pbuh), if you believe in Allah and in the
Last Day. That is better and more suitable for final determination.” Therefore,
Islamic political thought thrives on the principles of obeying the Supreme
Being and the person He anointed as His representative on earth. Since Allah
detests injustice, hence Islamic political system is run on the principle of
justice and fairness to all (Qur’an 2:30 and 6:165).
Justice and fairness do not start
and end on obeying the commandments of Allah and the leader He anointed.
Justice and fairness must reflect in the distribution of state resources. All
citizens under Islamic political system are expected to contribute to the
growth and development of the state and in return, they also get their right
share from the state resources (Sheriff, 2016).
Islamic state and its political
system ensure the provision of security and maintenance of order. Citizens need
security in order to worship the Sovereign, as well as realise their personal
goals. Therefore, the leader of government in Islamic state is the guardian of
faith and the state. He governs in accordance with the divine laws and ensures
that those laws are obeyed. It is on this ground the leader appoints judges who
bring to justice any citizen that deviates from the commandment of Allah and
also to resolve disputes between the citizens or between the state and the
citizens (Hussain, 2013).
The legislative arm of Islamic state
is also headed by the leader of the state. He however has a council that
deliberate over state issues and arrive at final decision. This type of
legislation was stated by Allah in Qur’an 3:159, Allah says;
And by the Mercy of Allah, you dealt
with them gently. And had you been severe and harsh-hearted, they would have
broken away from about you; so pass over their faults, and ask Allah’s
Forgiveness for them, and consult them in the affairs. Then when you have taken
a decision, put your trust in Allah, certainly, Allah loves those who put their
trust in Him.
In the same vein, Allah says in
Qur’an 42:38, “And those who answer the Call of their Lord, that is to believe
that He is the only One Lord, and to worship none but Him Alone and perform
Salat (prayers) and who conduct their affairs by mutual consultation, and who
spend of what We have bestowed on them.”
On the basis of the foregoing, there
is no provision for despotism in Islam. Governance is conducted through
legislation and consultation. Therefore, the attempt of Boko Haram terrorists
to force themselves on Nigerians by the use of violence and framing, clearly
negate the principles of mutual consultation as stated above by Allah in Qur’an
42:38. When Boko Haram terrorists understand this Islamic principle, there is
every tendency that they may reconsider or completely bring their deviant act
of brutality in the name of Islam to an end.
Boko Haram and Islamic Social
Contract: How Compatible?
Islamic political system is built on
the principles of social contract. This is because theQur’an categorically
stated that there is no compulsion in religion. Contrary to the belief of Boko
Haram that uses fear and threat to force people to accept their version of
Islam, Qur’an 2:256 says “There is absolutely no compulsion or coercion in
religion…”.
Therefore, similar to the postulations of Western scholars, especially
Thomas Hobbes, John Locke and Jean-Jacques Rousseau, Islamic political thought
had before them provided for its social contract. Although not exactly the same
with the Western one, but the Qur’an has provided the character of the social
contract that is between Allah and the believers. Qur’an 9:111 Allah says
“Verily, Allah has purchased of the believers their lives and their properties,
for the price that theirs shall be the Paradise…”
The foregoing means that all those that believe in Allah will in return
be granted paradise. This is to say Muslims should respect and adhere to the
laws of Allah and in return, He would reward them for their deed in this world
and the hereafter. The person that Allah assigned to oversee this contract is
the Messenger of Allah, Muhammad (pbuh). Allah says in Qur’an 48:10 “Verily,
those who give pledge to you O Muhammad (pbuh), they are giving pledge to
Allah. The hands of Allah are over their hands. Then whosoever breaks his
pledge, breaks only to his own harm, and whosoever fulfils what he has
covenanted with Allah, He will bestow on him a great reward.”
The Prophet of Allah (pbuh) was the first person to establish an Islamic
Republic and Islamic Political System under Islamic constitution, which is the
Qur’an. Therefore, any adherent of Islam that wants to establish Islamic
Republic has to draw his inspiration and guidance from the Prophet (pbuh).
Therefore, in the Islamic Republic people voluntarily surrender part of their
freedom and allow Islamic government to enforce laws of Allah upon them in
return for reward from Allah. This brings about peace and stability, as well
as, the security of lives and property. Under this covenant, everyone lives in
peace, as his life and property are protected. This, obviously, is in great
contrast with the way the Boko Haram adherents want to establish their Islamic
state (Hussain, 2013).
For peace to return to North-east, Boko Haram must understand the
importance and meaning of social contract principle in Islam. Allah mentioned
his covenant with believers under an Islamic political system in different
places. Below are some of them:
- Qur’an 2:27 Allah says “Those who break Allah’s
Covenant after ratifying it, and sever what Allah has ordered to be
joined, (as regards Allah’s religion of Islamic Monotheism, and by
practise of its legal laws on the earth) and also as regards keeping good
relations with kith and kin, and do mischief on earth, it is they who are
the losers.”
This verse is emphasising the fact that mankind is at liberty to tow the
path of Islam and obey Allah’s commandment. When people do this, Allah has
promised reward for them, which is Paradise, while those who decide to take
their chosen path can as well do so, but risk the punishment of Allah for
disobedience. The following verses also emphasis this:
- Qur’an 3:77 Allah says “Verily, those who
purchase a small gain at the cost of Allah’s Covenant and their oaths,
they shall have no portion in the Hereafter (Paradise). Neither will Allah
speak to them, nor look at them on the Day of Resurrection, nor will He
purify them, and they shall have a painful torment.”
- Qur’an 6:152 Allah says….”We burden not any
person, but what he can bear…”
- Qur’an 13:20 and 13:25 Allah says “Those who
fulfil the covenant of Allah and break not the Mithaaq (treaty, bond, covenant), And those who break the
covenant of Allah after its ratification and server that which Allah has
commanded to be joined, and work mischief on the land, on them is the
curse (they will be far away from Allah’s Mercy). And for them is the
unhappy home.”
- Qur’an 16:91 and 16:95 Allah says “And fulfil the
covenant of Allah when you have covenanted, and break not the oaths after
you have confirmed them, and indeed you have appointed Allah your surety.
Allah knows what you do…. And purchase not a small gain at the cost of
Allah’s Covenant. Verily! What is with Allah is better for you, if you did
but know”
- Qur’an 33:15 and 33:23 Allah says “And indeed
they had already made a covenant with Allah not to turn their backs, and a
covenant with Allah must be answered for….Among the believers are men who
have been true to their covenant with Allah…”
Therefore, Social Contract in the perception of the West is a theory
where people give up or surrender some of their personal freedom, and give the
government authority to enforce laws upon them, whereby everyone lives in peace
and happiness without fear of being harmed by others. Islam has before the
postulations of the West made its provision for its type of Social Contract. It
provided the ruler and the ruled where the ruled give the rulers, who are
anointed by Allah, and serve as His representatives on earth, the authority to
rule, while the rulers assure peace and prosperity to the ruled. However, the
Boko Haram type of political system prevails on intimidation, instilling of
fear and the actual killing and maiming of innocent citizens. They have to take
lessons from the type of Allah’s covenant with believers and bring their terror
to an end.
Boko Haram and the Violation of Islamic Freedom of Choice
Contrary to Boko Haram’s belief, Allah has given freedom of choice to
every human being. Despite the fact that Allah has specified his own path that
leads to paradise, but individuals have right to follow the path they so wish.
Freedom is the birth right of every human being.
Allah says in Qur’an 10:99 “And had your Lord willed (not giving humans
the freedom of choice), He would have made every human being believe all
together; would you then (O Muhammad) compel people until they become
believers?” Again, the Prophet of Islam, Muhammad (pbuh) was sent by Allah to
be blessing for mankind not to destroy them. He was sent to relieve people of
their burdens not to create more problems for them. It is in line with this
that Allah gives every human being the right of choice to believe in Him or
disbelieve. He says in Qur’an 18:29 “Say the Truth is from your Lord, whoever
wills let him believe and whoever wills let him disbelieve”
Similarly, in Qur’an 39:15 Allah says “Worship what you will…”. Despite
the fact that, Allah has enjoined mankind to worship Him alone, but in this
verse He gives complete freedom of choice to mankind to either worship Him or
otherwise. Therefore, Boko Haram insurgents are wrong to use the name of Islam
in forcing Nigerians to accept their belief. Perhaps, if Boko Haram understands
this verse, they may layoff their arms and embrace peace and this may allow the
return of harmonious coexistence in the North-east.
Contrary to the belief of Boko Haram, the form of government envisaged
by the Qur’an is not a pure democracy. Islamic government is also not
theocratic or constitutional theocracy or constitutional monarchy but a
constitutional republic with the Qur’an being the basis of the constitution
(Hussain, 2013).
Boko Haram needs to understand that the ultimate goal of Islam is for
one to voluntarily submit to the laws of Allah. It is in this submission that
one finds peace and security. In Qur’an 2:112 and 2:38 Allah say “those who
submit to Allah… and follow His Guidance will have no fear and no grief…” This
is to say they will have inner peace and security from dangers as well as
threats from outside.
Therefore, Boko Haram should allow Nigerians to enjoy the liberty given
to them by Allah. The consequences of any action would be seen in the
Hereafter, as such Boko Haram has no right to force people into accepting their
ideology. In Qur’an 6:104 Allah says “There has come to you enlightenment from
your Lord; whoever reflects on it, will do so to his own advantage. On the
other hand, those who choose to remain blind to it will do so to their own
disadvantage”
Again, Qur’an 10:108 says “The truth from your Lord has certainly come
to you. One who comes to be guided by it will be guided to his own advantage.
But one who chooses to go astray will only harm himself.” These also clearly
show that the choice on faith and the antecedent consequences lie on an
individual’s choice. No one is allowed to take the life of any human being
unjustly, because Allah had made the lives of human beings sacred. Allah said
in Qur’an 17:33 “…One must not take away anyone’s life unjustly, which Allah
has made sacred….”
Contrary to the deviant belief of
the Boko Haram, Islamic government guarantees the following freedoms as
sanctions by the Qur’an:
- Freedom of
life. Qur’an 5:32.
- Freedom of
belief. Qur’an 18:29.
- Freedom of
worship. Qur’an 39:15 and 22:40.
- Freedom of
(lawful) action. Qur’an 41:40.
- Freedom
from contempt and disrespect. Qur’an 31:18.
- Freedom
from coercion. Qur’an 2:256 and 10:99.
- Freedom
from servitude. Qur’an 3:79.
- Freedom
from deprivation of the rights. Qur’an 7:85 and 11:85.
- Freedom
from injustice and unfairness. Qur’an 4:58.
The foregoing,
though not exhaustive, suggest that Islam is contrary to what the Boko Haram is
preaching and perpetrating. It is also obvious that, the sect is carrying out
its notorious activities based on ignorance. There is therefore the need for
them to be engaged on what Islamic political thought and its doctrines are all
about. Their understanding of the attributes of Islamic political thought can
lead to peace in the North-east, as they would obviously realise that their
actions are contrary to the teachings of the Qur’an.
It is true that, the Qur’an has urged believers to establish Islamic
Political System or Divine Code of Life as Allah says in Qur’an 42:13:
He (Allah) has ordained for you all, the same System of Life that He
enjoined upon Noah - And We have revealed to you (O Muhammad, pbuh) the same
Message as We enjoined upon Abraham, Moses, and Jesus: ‘Establish the Divine
System of Life (in which the obedience is only to Allah’s Law or Command) and
make no sects in it’.
But the Qur’an, as stated earlier, has categorically said there is no
compulsion in religion. Similarly, while on the one hand, the Qur’an makes it
incumbent on the believers to establish government purely on the codes of
Islamic Political System, the religion has however guarantees full freedom to
followers of other religions living under Islamic government to practice their
religion. Not only that, an Islamic government is duty bound to protect the
places of worship of non-Muslims living under Islamic government. Therefore, it
is amazing and worth asking the Boko Haram of the source of their ideology of
not only killing and destroying Christians’ places of worship, but their
killing of Muslims and destroying mosques. With the understanding of pure
Islamic jurisprudence, Boko Haram is likely to change its approach and this may
lead to return of peace to the Northeast and other parts of Nigeria.
Peace and Security in Islamic State and Boko Haram’s
Deviance
The priority of every Islamic State is to ensure the existence of a
society that is violence free. Islamic state makes provisions of structures
that would allow every citizen to utilise his potentials and achieve the goals
of his life. Therefore, in Islamic state, measures are put in place to assure
citizens of their safety and security. Such people living in Islamic state are
not under the dose of fear. Islamic state is not garrison in nature.
Contrary to the beliefs and operation of Boko Haram, Islamic state
ensures the protection of the following:
Islamic State Protects Lives: This is the fundamental duty of
any government. Any government that cannot safeguard the lives of its citizens
has lost one of its major duties and its legitimacy can erode overtime.
Therefore, killing of innocents is strictly forbidden in Islam (Qur’an 17:33
and 25:68).
In fact, Allah in the Qur’an did not
discriminate between the soul of Muslims and that of non-Muslims. This is in
order to show the sacredness of human life. Nobody can take the life of fellow
citizen in an Islamic state without just cause (Qur’an 5:32). This means that
the killing of innocent soul is equivalent to the killing of the entire
humanity. Islamic state takes all necessary measures to safeguard lives of
citizens. Therefore, if Boko Haram understands this, they may be forced to lay
down their arms and peace would prevail in Nigeria.
It is on the basis of the above that
punishment and sanction are set aside by Allah for anyone that kills without
just cause in an Islamic state (Qur’an 2:178). Punishment is meted on anyone
who engages in an unlawful killing in an Islamic state.
Islamic State Protects Property of Citizens: Members of Boko Haram sect that go
about destroying property of innocent citizens in the name of Islam are engaged
in something that is alien to Islam (Quran 2:188 and 4:29). From these verses,
it is crisply clear that Islam forbids acquiring any wealth or property by
illegal means. Therefore, Islamic state ensures the protection of citizens’
property by enforcing punishments upon those who acquire wealth by stealing,
robbery or corruption like the way the Boko Haram does. This is strengthened by
what Allah says in Qur’an 5:38.
Protection of Chastity: Islamic state protects chastity of
citizens. This is why all sexual relationships are restricted in the
institution of marriage. Therefore, for any group to, in the name of Islam,
abduct young girls and turn them into sex slaves is not only misinterpreting
the principles of Islamic state, but out rightly contradicting what Allah says
in Qur’an 24:2-3.
Islam abhors extra-marital relationship. Umwin (1934) says; “in human
records, there is no instance of a society retaining its energy after a
complete new generation has inherited a tradition which does not insist on
prenuptial and postnuptial continence.” This means that chastity is a permanent
value and therefore states are oblige to restrict sexual activities within the
bounds of marriage. This also means that there is positive correlation between
sexual restraint and cultural achievements of people (Umwin, 1934).
Protection from Disorder and Terrorism: Islamic state abhors terrorism and
disorder, because the two challenge its writ. Disorder leads to vices like
corruption, while terrorism like the one perpetrated by Boko Haram, leads to
insecurity (Qur’an 5:33).
In order to have peace, security and descent society, an Islamic state
makes it a fundamental duty to fight terrorism. Terrorism leads to chaos and
brings about a condition similar to Hobbesian state of nature.
From the above, it is clear that justice and fairness are the hallmarks
of an Islamic political thought. This is why the key task of all the Messengers
of Allah (ASW), who headed the first sets of Islamic states, was to ensure
justice. It is on this ground that Allah gave them Divine Books containing the
laws of the state.
If justice is the key component of the Islamic state, then why is the
Boko Haram going about killing innocent people? Is there justice in killing
somebody in his sleep; who is not bearing arm? It is important for Boko Haram
to understand the principles of justice in Islamic state.
For peace and tranquillity to return to the Northeast, Boko Haram needs
to understand Qur’an 57:25. They also need to read Qur’an 10:47. Understanding
these verses of the Qur’an can make Boko Haram to realise that the path they
have taken is not that of the Qur’an, which is the major source of Islamic jurisprudence.
Duties of the Islamic State and
their Impact on De-radicalisation of Boko Haram
Before they turned violent, Boko
Haram sect, like all other religious groups in Nigeria, was enjoying the
Nigerian constitutional provision of freedom of speech. However, failure of the
government to checkmate the excesses of the group in enjoying that constitutional
right led to conflicts between the Boko Haram and adherents of other sects.
This also led to clash of interest between Boko Haram and the Nigerian state.
In order to prevent the occurrence of disorder like the one brought by
Boko Haram, Islamic state makes it a duty on its government to check excesses
of citizens while enjoying the right of freedom of speech. Right of freedom of
speech is not absolute in an Islamic state and this is what is obtainable in
all civilised societies of the world.
Islamic state restricts the freedom of speech that leads to slander,
sedition, libel and obscenity. In an Islamic Republic, no one is allowed to
spread immorality or broadcast obscenity in the name of freedom of media or
press. No one is allowed to calumniate the innocent under the pretext of
freedom of speech (Hussain, 2013)
Qur’an 24:19, 24:4 and 24:11 strengthened the foregoing. Therefore, it
is incumbent on Nigerian state to ensure the exercise of the right of freedom
of speech in accordance with the laws. This is to curtail the tendencies of
those who may abuse that right. Doing this can stop the emergence of group like
Boko Haram (Ahmed, 2019).
Another issue that was said to have
immensely contributed to the rise of Boko Haram, especially in enrolling of
recruits, is poverty. This is why Islamic state gives priority to poverty
alleviation policies. It is also the duty of the Islamic state to prioritise
the welfare of the citizens. Nigerian state is hereby obliged to put in place
policies that would alleviate or reduce poverty to barest minimum level.
Islamic state makes policies that
offer citizens the opportunity for their personal development. It also
establishes socio-economic system that leads to equitable distribution of the
state resources and wealth. Such a system is always free of exploitation.
Therefore, Nigerian state needs to copy these Islamic policies to address the
challenges posed by Boko Haram (Bunza, 2013).
On welfare, Islamic state provides
basic healthcare and education facilities. Education usually leads to physical
and mental well-being, as well as intellectual development of citizens. Islamic
state provides all necessary amenities for citizens in accordance to its
capacity. Therefore, had successive administrations in Nigeria given priority
to the execution of poverty alleviation policies, as well as promotion of
policies that carter for citizens’ wellbeing, the Boko Haram terrorism might
have been avoided (Sheriff, 2016).
Discussion of Findings
In accordance to the Social Movement
Theory, Boko Haram, like any other social movement organisation, engages in
mobilisation of resources, both human and material, for the sustenance of their
campaign of terror towards establishing their “Caliphate”. Again, the
achievement of their political goal, which is the establishment of their
Caliphate, is being aided by the framing of the Boko Haram activities. The
terrorist group uses the media a lot either to justify their atrocities through
propaganda or lure new members into the fold of the group or even attract the
sympathy of the unsuspecting members of the public. Therefore, the activities
of the Boko Haram terrorists have justified the choice of the Social Movement
Theory by this paper.
The Qur’anic verses reviewed by this
paper have explicitly portrayed the nature and character of Islamic political
thought. Some of the basic attributes of Islam upon which any Islamic state is
established is the fact that there is no compulsion in religion. In Qur’an
2:256, Allah categorically stated this. Therefore, the ideology of Boko Haram,
especially coercing of people to enrol into their sect, is obviously against
this Qur’anic position, hence if Boko Haram would understand this position,
they would definitely lay down their arms and the chances of bringing the Boko
Haram terrorism to an end would be very high.
Similarly, Islam places high premium
on the sacredness of human life. This is why Allah in the Qur’an describes the
killing of any soul, irrespective of belief, as similar to the killing of whole
humanity. Boko Haram that go about killing innocent souls is either not aware
of this position or has misinterpreted it. Therefore, proper understanding of
this Qur’anic position can make Boko Haram to change strategy and peace and
order may prevail in the North-east of Nigeria.
Again, the various Qur’anic verses
discussed by the paper revealed that Islamic Political System thrives on the
principles of justice and fairness. Therefore, poverty that was identified as
one of the major factors that pushed most of the followers of Boko Haram into
the sect could have been tackled had Nigerian Political System and successive
regimes borrowed some leaves from the attributes of Islamic state. It was
therefore established that when justice and fairness are applied in the
distribution of Nigerian resources, poverty level would reduce drastically and
this can lead to the natural death of Boko Haram.
Conclusion
There is hardly
a terrorist movement without political goal. From the available facts, the
political goal of Boko Haram terrorists is to establish a Caliphate out of the
Nigerian state. Boko Haram therefore constantly engages in framing to justify
their actions and articulate their goal. In order to achieve this goal, they mobilize
resources, both human and material. Boko Haram, like any social movement, also
engages in collective action. Their collective action comes in a form of
violent attacks on soft and selected targets in order to attain larger
resonance and psychological effects, and the foregoing easily portray them as a
social movement, hence their analysis with social movement theory became apt.
However, Boko
Haram that struggle to achieve their main goal under the banner of Islam seem
to lack the basic understanding of Islamic jurisprudence. This, coupled with misinterpretation
of Qur’anic verses (Ahmed, 2019), brought about the atrocities being committed
by the group. Therefore, the paper had established that if the Boko Haram
members, especially their leaders, are engaged and better educated, they may
realise that their modus operandi is completely different from what Islam
teaches, and this may lead to the return of peace and stability in the
North-east.
The Islamic state that Boko Haram
strives to establish abhors the killings of the innocent. In fact, the
sacredness of human life in the sight of Allah cannot be overemphasised.
Therefore, any attempt to form a Caliphate or Islamic state outside the
postulations of the Qur’an and the traditions of the Prophet (pbuh) is a great
sin that attracts severe punishment in the sight of Allah. This paper has been
able to provide insights for Boko Haram to understand that their drive at
establishing an Islamic state is going contrary to the teachings of Islam,
hence the need for them to retract for peace and stability to return to the
North-eastern Nigeria.
However, it is the view of this
paper, based on the facts analysed, that every state has to effectively,
responsibly and diligently discharge its duties for the general wellbeing of
the citizens. Therefore, Nigerian Government is duty bound to give priority to
poverty alleviation, as this would help in reducing the number of youths
joining the Boko Haram on the ground of poverty and may rescue those already in
the midst of the group.
Similarly, youths in the North-east
should be encouraged to acquire both Islamic and Western knowledge. Proper
understanding of the principles of Islamic jurisprudence can bring terrorism
like that of Boko Haram to an end, because willing new recruits may not be
available; hence the paucity of new entrants would make mobilisation of human
resources impossible.
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The official website of the DEGEL Jounal is https://www.degeljournal.com
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