Article Citation: Ibrahim Ahmed Karfe & Attahir Shehu Mainiyo (2024). Proliferation of Jumuat Masajid in Gusau Metropolis and its Implications to the Unity of Muslim Ummah (2000-2023). DEGEL: The Journal of the Faculty of Arts and Islamic Studies, Vol. 21, No. 1. ISSN 0794-9316
PROLIFERATION
OF JUMUAT MASAJID IN GUSAU METROPOLIS AND ITS IMPLICATIONS TO THE UNITY OF
MUSLIM UMMAH (2000-2023)
By
Ibrahim
Ahmed Karfe & Attahir Shehu Mainiyo
Abstract
Islam
prioritizes acts of ibadah and the creation of a conducive
atmosphere for worshippers to be in closer communion with their Lord and
Creator. Over the last two decades, the Gusau metropolis has witnessed a rapid
increase in the number of Jumaat Masajid. As the population grows at a faster
rate, there is an increasing demand to meet the needs of this population surge,
a call that requires the attention of all stakeholders across various sectors.
This paper examines the implications of the proliferation of Jumaat Masajid in
Gusau on the unity of the Muslim Ummah. It analyzes the gravity and magnitude
of the consequences and suggests possible control measures. A qualitative data
collection method was employed through interviews, field observations, and
relevant documentary sources. While the proliferation of Masajid offers
benefits such as increased access to prayer and enhanced community engagement,
it is crucial to address potential challenges such as fragmentation, leadership
conflicts, and religious manipulation, to ensure that the unity of the Muslim
Ummah is not compromised.
Introduction
In the Name of
Allah, the Beneficent, the Most Merciful. May the peace and blessings of Allah,
the Almighty, be upon our Noble Prophet Muhammad (S.A.W), his family,
companions, and all those who follow their guidance until the Day of Reckoning.
Proliferation refers to the rapid growth or increase in numbers, such as the
proliferation of cancer cells or the danger of nuclear proliferation (i.e., the
spread of nuclear weapons to countries that do not already possess them). It
also denotes the act of producing, reproducing, or growing, especially at a
rapid pace, leading to a large number of a particular thing. For example,
buyers are often confused by the sheer proliferation of available models.[1]
In other words,
proliferation refers to the rapid increase or spread of something, often used
to describe the growth or expansion of a particular phenomenon, entity, or
activity. It can denote the widespread dissemination or multiplication of
objects, ideas, technologies, organisms, or other entities over a relatively
short period of time. Generally, proliferation can carry both positive and
negative connotations depending on the context in which it is applied. For
instance, the proliferation of knowledge and education is considered positive,
while the proliferation of nuclear weapons or diseases is typically viewed as
negative. "Proliferation" generally implies a significant and often
rapid increase or spread of something, often leading to notable consequences or
effects in the affected areas or systems.
Gusau is a
product of the nineteenth-century Jihad activities of the Sokoto Caliphate.
During the colonial period, it was made a District under the Sokoto Sultanate
Council. Following Nigeria’s independence and the subsequent creation of
states, Gusau was designated as one of the Local Government Areas under Sokoto
State until 1996, when Zamfara State was created with Gusau as its capital. The
circumstances surrounding the establishment of Gusau, coupled with its
strategic location, positioned it as a prominent religious and commercial
center. At the time of Zamfara State's creation, Gusau had fewer than five
Jumaat Masajid. However, by December 2023, there were ninety approved Jumaat
Masajid, according to the report of the Zamfara State Government Committee for
the assessment of approved Jumaat Masajid in the State.
This surge can
be attributed to the tireless efforts of Muslim organizations and the
subsequent reintroduction and implementation of Shariah law in Zamfara State in
October 1999. The proliferation of Friday Masajid in Gusau has both positive
and negative implications for the unity of the Muslim community. While the
construction of more places of worship may be seen as a positive development,
it also raises concerns about the potential for division and fragmentation
within the Muslim community. This research paper aims to critically analyze the
implications of the proliferation of Jumaat Masajid on the unity of the Muslim
community in Gusau Metropolis. The objectives of the study are to examine the
factors contributing to the proliferation of Jumaat Masajid in Gusau; to assess
the impact of this proliferation on the unity and cohesion of the Muslim
community; and to identify strategies for promoting unity and cooperation among
different Jumaat Masajid and the broader Muslim community in Gusau.
The Positive
Implications include among other things:
The
proliferation of Friday Masajid in Gusau can offer several significant benefits
to the Muslim community:
1. Increased Access to Prayer: The establishment of
more Friday Masajid provides greater access to prayer facilities for Muslims in
Gusau. This ensures that individuals living in various parts of the city have
convenient locations to perform their Friday prayers. It eliminates the
challenges of long-distance travel to reach the nearest Masajid, promoting a
sense of convenience and accessibility for the community.
2. Community Engagement: Friday Masajid often
serve as hubs for community interaction beyond prayer. They act as spaces where
Muslims come together not only for worship but also for religious and social
activities, such as gatherings, counseling, and charitable initiatives. The
proliferation of these Masajid enhances opportunities for Muslims to engage in
collective activities, build stronger relationships within the community, and
foster a sense of unity. Shared experiences within these spaces contribute to a
deeper sense of brotherhood and solidarity among Muslims in Gusau.
3. Enhanced Religious
Education:
With the increase in the number of Masajid, there is a greater opportunity to
provide religious education programs, such as Quranic classes, Islamic
lectures, and other educational initiatives. More Masajid means that a larger
number of Muslims can benefit from these programs, which can lead to a better
understanding of Islamic teachings and principles. Such educational initiatives
not only promote religious knowledge but also strengthen the faith and unity of
the Muslim community, as they are collectively learning and growing in their
understanding of their religion.
These benefits
of the proliferation of Jumaat Masajid contribute to the overall strengthening
of the Muslim community in Gusau, both spiritually and socially. However, it is
also essential to manage and address the potential challenges that may arise
from this rapid growth to ensure that unity remains a core value within the
community.
While the
negative implications comprise among other things:
First, Fragmentation
of Community: The proliferation of Friday masajid can lead to the fragmentation
of the Muslim community in Gusau. Different masajid may attract different
groups of people, based on factors such as proximity or theological
preferences. This can result in divisions and a lack of cohesion within the
community. Second, Leadership and Authority Issues: When there are
numerous Friday Masajid, there may be competition among local religious leaders
for followers and influence. This can lead to conflicts over leadership and
authority, which can further contribute to divisions within the
community. Third, Divergent Practices and Ideologies: Different
Friday masajid may have varying practices and interpretations of Islam. This
can lead to differences in rituals, religious customs, and even ideological
perspectives. Such divergences can create tensions and disagreements amongst
Muslim community and hinder the efforts of ensuring that unity and cohesion
prevail in the society.
Importance
of Unity of Ummah in Islam
Unity holds
great significance in Islam, as it is considered essential for the well-being
and strength of the Muslim community (Ummah). The importance of unity in Islam
is multi faceted and multi dimensional. Islam emphasizes the importance of
unity among Muslims regardless of their race, nationality, or social status.
Unity among Muslims promotes a sense of brotherhood and solidarity, fostering a
strong and supportive community. Unity in the Muslim community provides
strength and protection against external threats and challenges. When Muslims
are united, they are better equipped to face societal, political, and economic
challenges, and to defend their rights and beliefs. Unity promotes peace and
harmony within the Muslim community and beyond. By working together and
resolving conflicts peacefully, Muslims can create a more harmonious society
based on mutual respect and understanding.
Unity helps in
preserving and spreading the teachings of Islam. When Muslims are united, they
can more effectively convey the message of Islam to others and strengthen their
faith through collective worship, education, and community building. A united
Muslim community can advocate for social justice, human rights, and other
important causes more effectively. By coming together and speaking with one
voice, Muslims can address injustices and contribute positively to society.
Islam warns against division and sectarianism within the Muslim community.
Unity helps in overcoming differences and maintaining the overall coherence and
strength of the Ummah.unity in Islam is not just a moral value but a practical
necessity for the well-being and progress of the Muslim community. By fostering
unity, Muslims can uphold their faith, strengthen their communities, and
contribute positively to the world around them.
In the Quran,
there are several verses that emphasize the importance of unity within the
Muslim community. Here are a few Quranic teachings on the moral excellence of
unity among Muslims: Believers as Brothers and Sisters: The Quran repeatedly
refers to the believers as brothers and sisters, emphasizing the bond and unity
among them. Allah the Almighty says:
The
believers are but brothers, so make settlement between your brothers. And fear
Allah that you may receive mercy.[2]
This verse
highlights the need for Muslims to treat one another with love, respect, and
unity.
Cooperation and
Mutual Support: The Quran encourages Muslims to cooperate and support one
another. Allah the Almighty says:
And cooperate
in righteousness and piety, but do not cooperate in sin and aggression.[3]
This verse
promotes unity in working together for righteous causes, while discouraging
collaboration in sinful or harmful actions. Unity in Prayer: The Quran
emphasizes theimportance of congregational prayer and unity in worship. Allah
the Almighty says:
"And
establish prayer and give zakah and bow with those who bow [in worship and
obedience].[4]
This verse
encourages Muslims to pray together, demonstrating the unity and solidarity in
their worship of Allah. Resolving Disputes with Unity: The Quran encourages
Muslims to resolve their disputes and conflicts with unity and fairness. Allah
the Almighty says:
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 one that
oppresses until it returns to the ordinance of Allah. And if it returns, then
make settlement between them in justice and act justly. Indeed, Allah loves
those who act justly.[5]
This verse
emphasizes the importance of resolving conflicts within the Muslim community
and restoring unity through justice and fairness. Upholding Unity in Diversity:
The Quran recognizes and celebrates the diversity within the Muslim community
while emphasizing the importance of unity. Allah the Almighty says:
"O
mankind, indeed We have created you from male and female and made you peoples
and tribes that you may know one another. Indeed, the most noble of you in the
sight of Allah is the most righteous of you. Indeed, Allah is Knowing and
Acquainted."[6]
This verse
teaches Muslims to appreciate and respect the diversity of cultures, languages,
and backgrounds within the Muslim community, while upholding unity through
righteousness and piety. These verses and teachings from the Quran highlight
the moral excellence of unity within the Muslim community. Muslims are
encouraged to treat one another as brothers and sisters, cooperate and support
one another, pray together, resolve disputes with justice, and appreciate the
diversity while maintaining unity through righteousness. In the light of these
verses, Allah the Almighty contracted unbreakable relationship amongst
Believers; that whenever faith is traced to an individual in the east or west,
that he believes in Allah, His Angels, His Books, His Messengers and the Day of
Judgement; then he becomes a brother to all believers. A kind of relationship
that necessitates the Believers to love for him what they love for themselves;
and hate towards him all evils they avert from themselves.[7]
Da'awah, in the
context of Islam, refers to the act of inviting others to the faith and sharing
the message of Islam. It is an important aspect of the Muslim community's
responsibility to spread the teachings of Islam and invite others to embrace
the faith. The unity of the Muslim community plays a crucial role in effective
daawah efforts. Unity within the Muslim community is emphasized in the
teachings of Islam. The Quran and ahadith of Prophet Muhammad (S.A.W.)
emphasize the importance of unity and cooperation among Muslims.
Unity allows
the Muslim community to present a strong and cohesive message to the wider
society, making da'awah efforts more effective.[8] All the
teaching activities, sermons and preachings taking place in the Masajid are
meant to promote Daawah Activities initiated by Prophet Muhammad (S.A.W.).
The Muslim
community should share a common objective of inviting people to the message of
Islam and promoting its values. This shared purpose helps in fostering unity
and cooperation among Muslims. Unity within the Muslim community involves
supporting one another in daawah efforts. Muslims should collaborate, exchange
ideas, and combine resources to reach out to different segments of society
effectively. The Muslim community is diverse, comprising people from various
ethnicities, cultures, and backgrounds. Unity does not mean uniformity, but
rather it involves respecting and appreciating this diversity while focusing on
common goals. Embracing diversity strengthens the community's ability to
connect with people from different walks of life.[9]
Unity is
nurtured through constructive dialogue and open communication among Muslims.
Discussions and debates should take place in a respectful manner, allowing for
the exchange of ideas and the growth of knowledge. This helps in addressing
challenges and finding effective solutions for daawah efforts. Joint
initiatives and collaborations can be undertaken by the Muslim community to
address societal issues, promote social justice, and engage in charitable
activities. Such collective efforts demonstrate the unity and positive impact
of the Muslim community, attracting people towards the message of Islam.Unity
does not imply the absence of disagreements or differences of opinion within
the Muslim community. However, Muslims should strive to reconcile their differences
and focus on the greater good. The Quran encourages resolving disputes through
peaceful means and maintaining unity despite differences.
Ultimately,
daawah and the unity of the Muslim community go hand in hand. When the Muslim
community is united, it can effectively convey the message of Islam to others,
address misconceptions, and promote a positive image of Islam. By working
together, Muslims can make a significant impact in their daawah efforts and
contribute to the well-being of society as a whole. However, unity is achieved
through strict adherence to the teachings of Islam; not through compromise and
tolerance of all forms of deviation from the mainstream aqida of pious Muslims
who stick to the examples and teachings of Prophet Muhammad (S.A.W.) and his
Companions (R.A.).
Factors
Contributing to the Proliferation of Juma'at Masajid in Gusau
The
proliferation of Jumaat Masajid in Gusau is a phenomenon that can be traced to
a variety of interrelated factors. One of the primary reasons for the
increasing number of Masajid is the growth of the city. Gusau, as the
capital city of Zamfara State, has experienced rapid urbanization since the
state’s creation in 1996. The expansion of the city and the establishment of
residential areas such as Damba 200 Housing Estate, Mareri 100
Housing Estate, Rijiyar Gabas 200 Housing Estate, Unguwar Gwaza 100
Housing Estate, Abdussalam Abubakar 100 Housing Estate, and others have
led to a significant increase in the population. These housing estates, built
between 1996 and 2023, have attracted both long-term residents and migrants
from various regions, contributing to the growth in the number of Muslims who
require access to places of worship, including Jumaat Masajid.
Another
contributing factor is the demographic changes within the city. As
the population of Gusau continues to grow, particularly with an influx of
Muslims, the demand for more places of worship also rises. This is compounded
by migration patterns, where individuals and families relocate to Gusau
for better opportunities, be they educational, economic, or religious. These
migrants bring with them their own religious practices and needs, thereby
increasing the demand for Jumaat Masajid.
Urban
development has also played a significant role in the proliferation of
these Masajid. As the city expands and more housing estates are built, new
communities emerge, creating a need for nearby Masajid for the residents to
perform their religious duties, including Friday prayers. Many of the newly
developed residential areas are situated in close proximity to existing
Masajid, and it is not uncommon for multiple Masajid to be built within a small
radius of each other, often no more than two to five hundred meters apart.
This dense
concentration of Masajid has both positive and negative implications. On one
hand, it provides increased access to places of worship, making it easier for
Muslims to attend Friday prayers. On the other hand, this proximity can lead to
issues of fragmentation and competition among the Masajid,
especially if there is insufficient coordination between the different worship
centers. While these Masajid serve as hubs for religious education, including
Quranic studies, Hadith, Fiqh, Tawhid, and Islamic history, the increasing number
of Masajid in close proximity may also result in leadership
conflicts, division of resources, and a lack of cooperation, ultimately
affecting the unity of the Muslim community in Gusau.
To summarize,
the factors contributing to the proliferation of Jumaat Masajid in Gusau are
multifaceted, including rapid urbanization, population growth, demographic
shifts, and migration patterns. While this growth offers benefits such as
improved access to worship and religious education, it also presents challenges
related to unity and coordination within the Muslim community. Addressing these
challenges requires careful consideration of the factors driving the
proliferation and the implementation of strategies that foster cooperation and
cohesion among the Masajid and their worshippers.
Additionally,
the presence of federal agencies, educational institutions, and forced
migration into the city from rural areas due to banditry and other security
challenges has contributed to the rapid expansion of Gusau. The social and
cultural implications of the increasing number of Jumaat Masajid in Gusau could
involve their role in community cohesion, religious practices, and the
formation of social networks.
The urban
planning and architectural styles of Jumaat Masajid in Gusau reflect how their
construction has influenced the urban landscape and the utilization of urban
space. These factors also contribute to the dissemination of religious
teachings and the influence of the Masajid on religious practices and beliefs.
Other issues include community engagement and development initiatives in Gusau,
such as social welfare, education, and other community-oriented activities.
These are some
of the reasons behind the proliferation of Jumaat Masajid in Gusau, which
provide insights into the social, cultural, and religious dynamics within the
city.[10]
The
re-introduction and implementation of Shariah legal system is another factor.
The Shariah Implementation was signed into law on 8th October 1999.[11] One of
the benefits of Shariah which left indelible mark was the religious impact
which touches every aspect of Shariah. When His Excellency, Alhaji Ahmad Sani
Yarima, the then Governor of Zamfara State was asked about the legacy he wanted
to leave at the expiration of his tenure in office; he said: " The first
thing is to ensure that I completed the building of any uncompleted Masjid and
Arabic School. Also, I want to formalize the Islamic Education system in order
to attain the western education level. I want to my people to be educated and
religiously sound." One of the legacies left in the history of Shariah was
the construction of new Masajid and completion of uncompleted ones. This led to
the establishment of Zamfara State Religious Preachings, Establishment of
Juma'at Masajid and Eid Praying Grounds Commission.[12] The
commission had raised the number of Juma'at Masajid in Zamfara State to 2386
with payment of monthly incentives to the Imams, their deputies, mu'adhins and
caretakers amounting to over one hundred million naira monthly.[13] This
brought about accelerated increase in the number of Masajid. Another factor
that brought about the increase in the number of Juma'at Masajid in Gusau is
the endowment activities of building Masajid embraced by many well to do
individuals who were educated on the blessings attached to having everlasting
endowment. Some of such Masajid constructed, reconstructed, renovated and
upgraded by individuals include: Ibrahim Isa Mayana, Muslim Foundation, Liman
Dan Alhaji, Ibrahim Wambai, Ibrahim Ruwan Doruwa and Tudun Wada as well as Umar
bin Abdulaziz Juma'at Masajid. This was achieved through the religious
orientation and activities of Zamfara State Zakat and Endowment Board which is
one of the Shariah Implementation Agencies.
Another
important factor is the role of Muslim organizations and groups, including
Jamaatu Islahiddin, Jamaatu Izalatil Bid'a wa Ikamatis Sunnah (JIBWIS), Jamaatu
Tajdidil Islamy (JTI), as well as the Qadiriyya and Tijjaniyyah Sufi Orders.
These organizations have intensified efforts in educating Muslims, implementing
Shariah, and establishing the Preachings Commission, which provided ample
opportunities for them to establish Jumaat Masajid in a competitive manner.
This growth may be linked to the desire for social relevance, rivalry among the
groups, and the material gains associated with having a Jumaat Masjid under
their control. Today, there is no prominent scholar within these groups who
does not oversee a Jumaat Masjid, with some scholars managing more than one.
Although having a Masjid under the guidance of a qualified and competent
scholar is not inherently problematic, concerns arise regarding the intentions
behind and management of these places, as they are considered a trust.
Additionally,
the impact of Shariah and the nature of the people demand that anyone in power,
such as a governor or other elected officials, either establish, renovate, or
facilitate the establishment of more Jumaat and five daily Salat Masajid. This
is driven by the significant religious influence these figures hold over the
hearts of the people. Another contributing factor is the endowment activities
of Arab countries, organizations, and individuals. Many Masajid have been
constructed through such endowments, particularly from Saudi Arabia and other
Muslim countries. Notable examples include the Uthaimin and Abu Ubaida Jumaat
Masajids.
The hereditary
leadership of Jumaat Masajid is another factor. When leadership is passed down
within families, it can foster a sense of continuity and tradition within the
community. However, this practice may also lead to the establishment of new
places of worship by those who feel marginalized. If the families in charge of
a particular Masjid prevent qualified scholars from being involved or
conducting activities, it can hinder both the growth of the Masjid and the
development of the community. Furthermore, a lack of educational opportunities
due to the absence of qualified scholars may result in the community lacking
access to sound religious education and guidance. This can lead to
misunderstandings of religious teachings and practices among the members of the
community.[14]
There is
problem of stagnation: Without the input of qualified scholars, the masjid may
not evolve to meet the changing needs of the community. This can lead to
stagnation in terms of programming, outreach, and community engagement.
Decreased credibility: If the Masjid leadership prevents qualified scholars
from participating, it may raise doubts about the credibility and authenticity
of the religious teachings being offered within the community. This can lead to
a loss of trust and respect among community members. Potential division: The
exclusion of qualified scholars can create divisions within the community, with
some members seeking alternative sources of religious education and guidance
outside of the Masjid.In such situations, it is important for community members
to advocate for the inclusion of qualified scholars and to engage in open
dialogue with the Masjid leadership.[15] Building
consensus and emphasizing the importance of having knowledgeable and qualified
individuals involved in the religious activities of the masjid can help address
these challenges and ensure the growth and prosperity of the community.
In some
instances, there are economic benefits and privileges which some Imams enjoy
from individuals, corporate bodies and International Arab organizations
involving sometimes construction of masajid and Islamiyya Schools as endowment
which are awarded to them through direct labour. People who could not enjoy
such advantages possibly because they are ordinary members of the masajid
committees or the organization that established a Masjid, since they have
reasonable Islamic education; they make efforts to establish such Masjid which
in consequence leads to rising number of masajid.[16]
Impact of
Proliferation of Juma'at Masajid in Gusau
Religious
manipulation can occur in any religious context, including Islam. It involves
the exploitation of religious beliefs and practices for personal or political
gain, often leading to negative consequences for individuals and societies.
With a large number of Masajid scattered throughout the metropolis, there is
greater opportunity for individuals from diverse backgrounds to perform
prayers, as they are located within a walkable distance. Additionally, the
timing for prayers varies, as there are about seven different times for the
commencement of prayers, depending on which group or individual scholar
oversees the Masjid. The prayer schedules are as follows: 1:00, 1:15, 1:30,
1:45, 1:50, 2:00, and 2:10. For instance, Abu Ubaida, Muslim Foundation, and
Central Market observe at 1:00; Shaykh Abubakar Mahmud Gummi, Salahuddin
Ayyubi, and Gusau Central Motor Park observe at 1:15; Uthaimin, Federal
Low-cost, Sahaba, and Umar bin Abdulaziz observe at 1:30; Umar bin Khattab
observes at 1:50; Unguwar Gwaza and Sharif Abdumajid Agege observe at 2:00; and
Tudun Wada and the Emir's Palace observe at 2:10. However, while some adhere
strictly to the designated times, others may delay by a few minutes, depending
on the Imam and the Masjid committee.
The sermons and
methods of delivery vary across Masajid, depending on who established,
controls, and owns the Masjid, as well as the ideological leanings and subject
areas of interest of the Imams. The sermons delivered in Masajid established by
individual scholars differ from those established by organizations or groups.
Some Imams focus on Tawhid and Aqida (Creed) as the most fundamental religious
tenets, while others concentrate on current societal issues, particularly
political matters. Some Imams address a broad range of Islamic teachings,
covering Tawhid and Aqida, acts of ibada, mua'malat (transactions), morality
and ethics, and proper etiquette. In terms of delivery, some Imams adopt a
polemical style, while others are more persuasive. Some are eloquent and
objective, while others may, to some extent, be subjective.[17]
The
proliferation of Jumaat masajid in Gusau can have several positive
implications: There has been increase and upsurge in Islamic Education
activities in these Masajid; educational programs, lectures, and classes on
Islam providing opportunities for spiritual growth and learning for individuals
of all ages. Virtually, in every Masjid there are educational classes covering
Tawhid and Aqida, Qur'an, Hadith, Islamic Jurisprudence, and Islamic History.
Many religious books are being studied. Many adults have completed Quranic
studies and other religious books through such efforts.[18]Increased
access to religious services and community cohesion are achieved through the
proliferation. More masajid mean that more people have access to regular
congregational prayers, especially the Jumaat prayer, which is an important
weekly congregation in Islam. The presence of multiple masajid can help bring
together members of the community for religious activities, fostering a sense
of unity and cohesion among residents.[19]Masajid serve
as social hubs where community members can interact, build relationships, and
support one another, thereby strengthening social ties within the community.
Many masajid
are involved in charitable activities, such as providing assistance to the
needy, organizing food drives, or supporting local community initiatives, which
can have a positive impact on the community as a whole. Masajid plays a role in
promoting moral values, ethics, and good conduct among community members,
contributing to a more harmonious and ethical society. Having multiple masajid
in a community can help individuals develop a strong sense of religious
identity and belonging, which can contribute to overall well-being and mental
health.
Negative
Implications of the Proliferation of Jumaat Masajid in Gusau
The
proliferation of Jumaat Masajid in Gusau has negative implications for the
unity of the Muslim Ummah. These include, among others, the following: Misinterpretation
of Scripture: Religious manipulators may selectively interpret religious
texts to align with their personal agendas, often taking verses out of context
or disregarding the broader teachings and principles of Islam. This
manipulation can lead to the promotion of extremist ideologies and the
justification of violence or oppressive practices. Political
Instrumentalization: Religious manipulation in Islam can be exploited for
political gain. Manipulators may use religious sentiments to amass political
power, incite violence, or foster sectarian divisions within Muslim
communities. This, in turn, can lead to social unrest and conflict. Suppression
of Dissent: Those in positions of religious authority may use their
influence to suppress dissenting voices and control information. They may label
any criticism or questioning of their actions as heresy or blasphemy, stifling
intellectual discourse and marginalizing alternative viewpoints. Social
Division: The manipulation of religious identity and beliefs can contribute
to the fracturing of social cohesion both within Muslim communities and in the
wider society. It can cultivate an "us versus them" mentality,
fostering hostility and distrust between different religious groups, which
exacerbates social polarization.[20]
There are cases
of unguarded utterances from some of the Imams, calling people with their names
portraying them as destroyers and manipulators of religion. Such Imams are just
calling people to themselves to make game not towards the religion of Islam or
it's teachings. While in some instances the Masajid are turned to be like
private commercial companies. In other words, they are used to gather material
gains.[21] When
Muslims turned away from their religious teachings and became ignorant of its
wisdom and laws and deviated towards the opinion of men, there spread with them
immorality of character, falsehood, hypocrisy, ill- will and hatred. So their
unity disintegrated and they became ignorant of their present and future state
and became unaware of what will harm or benefit them. They became contented
with life, eating, drinking, sleeping and competing for superiority.[22]
Deviation from
the true teachings of Islam results to wickedness, hostility and hatred in the
society. The stable and happy community can only sustain its existence when
individuals and groups of people reject servitude to materialism, submit to
Shariah and decide to organize their scheme of life on the basis of this
submission.[23] Prophet
Muhammad (S. A.W) says:
"Two
wolves free among sheep are no more destructive to them than a man's desire for
wealth and honor is to his religion."[24]
In some cases,
the multiplicity of masajid in a community can lead to competition and rivalry
among religious institutions. This competition may manifest in conflicting
opinions, practices, and priorities, as each masajid seeks to attract and
retain followers. Followers may be exposed to conflicting messages and
directions as a result of this competition. Factors external to the masajid
such as political, social, or economic forces, can also contribute to the
diversity of opinions and directions among followers. Issues related to
governance, funding, or external affiliations may impact the decisions and
orientations of masajid and their followers. Unhealthy competitions among some
Imams of the Masajid can have several negative implications on the community
and the overall religious atmosphere. Competition among Imams can lead to
division within the community, as followers may align themselves with a
particular Imam, creating factions and discord among community members.
Compromised religious integrity is very prevalent, in a bid to outdo one
another, some Imams resort to sensationalism, extremism, or other unethical
practices to attract followers, compromising the integrity of religious
teachings and values.[25]Unhealthy
competition can hinder collaboration and cooperation among Imams and Masajid,
preventing them from working together for the greater good of the community.
Loss of focus
on core teachings. When Imams prioritize competition over the core teachings of
Islam, the spiritual development and well-being of community members may be
neglected, leading to a shallow understanding of the faith. Competition among
Imams can erode trust in religious leaders and institutions, as community
members may become disillusioned by the focus on personal ambition rather than
genuine religious guidance and leadership. Unhealthy competition can lead to
Imams focusing on fundraising and financial gains rather than spiritual growth
and community service, potentially exploiting the generosity of community
members for personal gain. Unhealthy rivalries among Imams can create a tense
and competitive atmosphere within the community, detracting from the peaceful
and supportive environment that Masajid should ideally provide. To mitigate the
negative implications of unhealthy competition among Imams, it is important for
community members to promote unity, cooperation, and a focus on the core teachings
of Islam[26]. Imams
should also prioritize the well-being and spiritual development of their
congregations over personal ambition or rivalry. Open communication,
transparency, and a commitment to the values of Islam can help foster a
harmonious and supportive religious community.
Picking up
irrelevant topics for sermons in Masajid can have various negative
implications. When Imams discuss irrelevant topics during sermons, it can lead
to a loss of focus on the core teachings of Islam. This can detract from the
spiritual growth and development of the congregation, as important religious
guidance and lessons may be overshadowed by unrelated subjects. Discussing
irrelevant topics can confuse the congregation and dilute the message of the
sermon. Members of the congregation may struggle to understand the relevance of
the sermon to their faith and daily lives, leading to a lack of engagement and
impact. Sermons are valuable opportunities for Imams to impart religious
knowledge, guidance, and moral teachings to the congregation. Choosing irrelevant
topics can waste this opportunity and deprive the community of important
spiritual insights and guidance that could benefit their lives.[27]
Consistently
focusing on irrelevant topics during sermons can undermine the credibility of
the Imam and the Masjid. Community members may lose trust in the leadership and
guidance provided by the Imam if they perceive the sermons as lacking relevance
and depth. Sermons are meant to inspire, educate, and motivate the congregation
to lead better lives according to Islamic principles. By picking up irrelevant
topics, the impact of the sermon is diminished, and the ability to positively
influence the behavior and attitudes of the congregation is weakened.
Relevant
sermons can foster community engagement, discussion, and reflection among the
congregation. Picking up irrelevant topics may alienate community members and
hinder the development of a supportive and united religious community. To
address the issue of picking up irrelevant topics for sermons, Imams should
prioritize staying true to the core teachings of Islam, addressing the needs
and concerns of the congregation, and providing guidance that is relevant to
their daily lives.[28] Imams
can seek feedback from the community, stay informed about current issues and
challenges facing the congregation, and strive to deliver sermons that are
insightful, engaging, and impactful. In the historical context of Hausaland,
which refers to the region in West Africa encompassing parts of present-day
Nigeria, Niger, Benin, and Cameroon, Muslim scholars have traditionally held
significant recognition and influence in guiding the people. Hausaland boasts a
rich Islamic heritage dating back to the 11th century, marked by the
introduction and spread of Islam through trade routes and scholarly activities.
Muslim scholars
in Gusau specifically, and in Hausaland more generally, often referred to as
"ulama" or "malams," have played a central role in shaping
the religious, social, and political landscape of the region. They have wielded
influence due to their esteemed knowledge of Islamic teachings and
jurisprudence. Serving as religious authorities, they provide guidance on
matters of faith, ethics, and religious practices to the local population.
Through sermons, lectures, and religious schools (madrassas), they educate the
community about Islamic principles and values.
These scholars
often hold leadership positions within the community, being respected figures
who arbitrate disputes, offer counseling, and provide spiritual guidance to
individuals and families. Their influence extends beyond religious matters to
encompass social and cultural issues affecting the broader community. In some
cases, Muslim scholars in Gusau have also held political power or exerted
significant influence on political decisions. Historically, rulers and
administrators in the region sought the support and legitimacy of Muslim
scholars to govern effectively. Scholars have often advised rulers on
governance, justice, and public policy, contributing to the overall stability
and cohesion of society.[29].
They are
therefore regarded as pillars of the community, providing spiritual guidance,
education, and leadership to the people. Their influence continues to be felt
in various aspects of life in the area, contributing to the preservation and
promotion of Islamic values and traditions.
In Gusau,
religious institutions and figures hold significant influence and power due to
the deep-seated reverence and respect people have for religious beliefs and
teachings. They use some ways in order to have relevance and the power to be
listened to by sections of the community. This is because the power and
relevance of scholars in society are often intertwined with the religious
beliefs and convictions they represent. By leveraging the authority, moral
guidance, and cultural influence provided by religion, scholars can effectively
communicate their message and garner respect and attention from the community.[30]
The
multiplicity of masajid in Gusau, can indeed lead to a diversity of opinions
and directions among followers. This diversity can arise due to a variety of
factors, including differences in religious interpretation, leadership styles,
and community dynamics. The imams and religious leaders of masajid play a
crucial role in shaping the religious discourse and direction of their
followers. Variances in leadership styles, communication approaches, and
personal beliefs can influence the perspectives and attitudes of followers
attending different mosques. Followers may align themselves with leaders who
resonate with their own beliefs and values. Followers may choose to attend a
particular masajid based on personal preferences, such as proximity to their
residence, quality of services, or the reputation of the imam.[31] These
individual choices can result in a diverse group of followers with varied
backgrounds and perspectives congregating at different masajid.
Today, almost
every Muslim is a member of an Islamic group, organisation or school of thought
with each group engaging other groups in bitter rivalry. With the passage of
time, Muslims created these numerous Organisations with their own distinct
agenda. Some of them were created in order to conflict with already existing
ones. Part of the objectives of some of these groups is to eliminate those who
disagree with their own interpretation of Islam. Instead of bringing Muslims
together, these groups and organisations have been more inclined towards
imposing their thoughts on the rest of the Ummah because they believe their
thoughts to be the only correct ones.[32]
The quality of
humbleness and mutual tolerance that was the hallmark of the great Imams of
jurisprudence (Abu Hanifa, Malik, Shafi'i and Ahmad bin Hanbal) is
conspicuously missing among the various Muslim groups and schools of thought
today. They are quick at pointing out mistakes of others, but it is very rare
to find them acknowledge their own fallibility or admit to their own errors.
There is a need to try bridging the gaps that exist within the ummah based on
knowledge, tolerance and open- mindedness. At the same time, we need to look
more at ourselves than others in order to truly adopt the practice of
self-criticism and corrections.[33]
The foregoing
discourse highlights a perceived decline in the qualities of humility, mutual
tolerance, and self-awareness among contemporary Muslim groups and schools of
thought, especially when compared to the great Imams of jurisprudence. The
Imams of jurisprudence were renowned for their humility, tolerance, and
willingness to acknowledge their fallibility and errors. In contrast, many
modern Muslim groups appear more focused on criticizing others, rather than
reflecting on their own shortcomings.
To foster
greater unity within the ummah, there is a call for individuals and groups to
emulate the qualities of the great Imams by prioritizing humility, mutual
tolerance, and self-reflection. By acknowledging one's fallibility and errors,
individuals can cultivate a more inclusive and understanding approach towards
others, thus bridging the gaps that currently exist within the Muslim
community. Promoting a culture of knowledge-sharing and respectful dialogue can
facilitate greater understanding and cooperation among different schools of
thought. Emphasizing the importance of humility and self-awareness can
contribute to a more harmonious and united ummah, grounded in the principles of
mutual respect and understanding.[34]
Envy, one of
the harmful diseases of the heart, spreads between Muslims, dividing their
hearts and making them hate one another. This is what is referred to as selfish
transgression between themselves. In this kind of sick and infected society,
unity and love never prevail.[35] Sultan
Muhammad Bello states a similar scenario that happened to Jamaah:
"The
rivalry for acquiring the pleasures of the world: power and authority that was
in the past nations has also appeared in this Jamaah and the sickness of past
nations has crept into them: envy, hatred and division, leading it to weakness,
unable to perform Jihad, defend themselves and establish Shariah"[36]. Ego is yet
another problem. Every Muslim wants to be a Lord unto himself. The mushrooming
of organizations in the name of Islamic propagation is a proof of this untoward
development.Greed at the heart of the problem of unity in Islam is the
unbridled greed on the part of those who masquerade as leaders.[37]
This passage
appears to criticize the fragmentation and lack of unity within the Muslim
community, attributing it to a pervasive desire for individual power and greed
among Muslim leaders. The phrase "Every Muslim wants to be a Lord unto
himself" suggests a tendency towards self-importance and a lack of
willingness to cooperate for the greater good. The mention of the proliferation
of organizations focused on Islamic propagation implies a sense of
disorganization and potentially conflicting agenda within the community. The
description of unbridled greed among those in leadership positions indicates a
perception of corruption and self-interest undermining efforts towards unity.
This portrayal highlights a systemic issue within the Muslim community where
personal ambition and material gain overshadow the principles of collaboration
and solidarity that are essential for fostering a cohesive and harmonious
religious community.
Strategies
for Promoting Unity and Cooperation among Juma'at Masajid in Gusau
The declarative
admonition of the Ummah’s fraternal bond is reinforced by a qualitative
appraisal of the Ummah’s cohesive unity. The qualitative appraisal is
encapsulated in a tripartite identity pattern that makes it the best community
ever brought forth to this planetary entity, because its individual
constituents and collective entity: (i) admonish that which is good (ii)
prohibit that which is wrong, and (iii) believe in Allah. In his Summation,
El-Miskin beliefs that this qualitative appraisal of the important bond
constructed with the building blocks of faith that brings together diverse
human elements within a single cohesive Ummah entity is both a reinforcement of
the bond and a rationale that instills in the believer that this community
called the Ummah is the best entity to belong to.[38] The
Muslims in the world over believe in the oneness of Allah. So central is this
fact to one’s protestation of faith in Allah that the least derogation from it
is an inexplicable sin that no extenuating circumstance can justify. The
Muslims are united in this belief. Even the weakest in faith who may be guilty
of violation of Allah’s command does not robustly impugn the oneness of
Allah.The institution of Salat (obligatory daily prayers) has the intendment of
creating unity in the lives of Muslims. Apart from the uniformity in the way
and manner prayers are observed, they make social intercourse possible and easy.
In order to
encourage such social intercourse, prayers said congregationally are rated
twenty-seven times better and more rewarding than the ones said alone. Muslims
thus meet congregationally in their different locality five times everyday of
their lives[39]. The
scholars are in agreement that it is in the pursuit of the expansion of the
unity in Islam that on a weekly basis the mosques for the five daily prayers
collapse into one bigger congregation for the Friday service. This is no mere
ritual; it is to drive home the sameness and oneness of our humanity. The two
Ids enable us to realise, on a greater scale, our ambition of a united
humanity. The concourse provides not just the opportunity of meeting twice in a
year, but summons attention to the fact that we are one humanity with a common
destiny realizing the ultimate unity of Allah.The Institution of Fasting
provides a yet providential platform for the concept of Islamic unity. In
addition to its spiritual dimension, fasting plays an equilibrating role in the
life of the Ummah. The very rich and the penurious that are divinely juxtaposed
in all human communities go through the same process of seeking to tame and
domesticate the desire for food and drink. Whereas, for the poor, it is a
continuation of the miserable existence to which they are used, the rich are
reminded of the daily experience of the poor. When they thus become solicitous
for the poor, subsequently, they help in redefining the common humanity of all.[40]
The Zakah
institution is yet a very unifying element in Islam. By Allah’s design some
person are hugely endowed with material opulence while others struggle to
survive. This dichotomy is not just studious; it is equally purposive. Ours
would have been a world saturated with some hubristic tendencies if resources
with all existed in equipoise. It would have been a terrifying world to live
in. Zakah provides the link. The giver gives withdoes not deify the giver. Each
provides a basis for the fulfillment of Allah’s command. Love in its undiluted
and imperishable state becomes the byproduct of this exercise. The poor and the
rich are united as both actors are witnesses of this divine process.
Furthermore, the hemlock which is the desire to accumulate wealth and peculate
what is collectively owned is cauterized. Little wonder that the stench of
corruption (like the one in Nigeria today) is much more potent among those who
do not have this Islamic value. Because of the role Zakah plays in cementing
the relationship between members of the Islamic Ummah, it was a justificatory
basis for Abu Bakr to go to war with those who saw the demise of the Prophet
(S.A.W) as a golden opportunity to go back on the payment of Zakat.[41]
Hajj is one of
the noblest institutions that Allah has blessed humanity with. Its role in
enhancing unity within Islam is beyond explanation; it is simply an
exhilarating experience. Hajj is the only event that brings people from diverse
backgrounds and orientations together. It assembles a crowd unlike any other
gathering. Shariati (n.d.) describes Hajj as follows: "In essence, Hajj is
man’s evolution towards Allah. It is a symbolic demonstration of the philosophy
behind the creation of Adam… It may be stated that the performance of Hajj is a
simultaneous display of many things; it is a 'show of creation,' a 'show of
history,' a 'show of unity,' a 'show of Islamic ideology,' and a 'show of the
Ummah.'"
Hajj serves as
a lesson in leadership. It teaches us that a leader who is disdainful of the
responsibilities that naturally accompany their privileges brings about an
unmitigated humanitarian disaster. It instructs leaders to transform
heterogeneous grounds into homogeneous ones. Hajj represents a liberation from
fragmentation and relativity to unity. In performing Hajj, one comes to realize
the truth of the oneness of mankind, as stated in the Qur'ān. One observes that
the greed and lust of mankind are the root causes of the desire to keep
humanity divided.[42]. In the Qur’ãn Allah
says: Mankind was one single nation. And Allah sent messengers with glad
tidings and warnings; and with them, He sent the Book in truth, to judge
between people in matters where in they differed; but the people of the Book
after the clear signs came to them, did not differ among themselves except
through selfish contumacy.[43]
The above
institutional framework in Islam for unity, is no doubt a clear indication that
the Hall Mark of Islam is unity, unity of faith, unity of action, unity of
purpose and unity of thoughts.
The value and
importance of uniting Muslims is a common knowledge. Despite the fact that
there are good and solid bases on which Muslims can be united; and despite the
fact that the need and importance of uniting Muslims is a much talked about
subject, Muslims are getting more and more divided by the day. This means that
there are some things which we are doing wrongly that require urgent and
practical steps to correct; or some things which we are supposed to be doing
but which we are negligent and lethargic about. Disunity is among the greatest
problems which Muslims face today that divided us into smaller and weaker
fragments. It is our duty to purify our society of this disease.[44]This
highlights the presence of critical issues within the Muslim community that
need immediate attention. It emphasizes the need to rectify mistakes and take
practical steps to address them, as well as the importance of fulfilling
neglected responsibilities. The mention of disunity as a significant problem
facing Muslims today underscores the detrimental impact of division within the
community, leading to fragmentation and weakening of their collective strength.
The call to purify society of this "disease" suggests a sense of
urgency and duty to overcome disunity and unite for the greater good of the
community.
There are
several Quranic verses that emphasize the importance of unity among Muslims.
Here are a few examples: Allah the Almighty says "And hold firmly to the
rope of Allah all together and do not become divided. And remember the favor of
Allah upon you - when you were enemies and He brought your hearts together and
you became, by His favor, brothers. And you were on the edge of a pit of the
Fire, and He saved you from it. Thus Allah does make clear to you His verses
that you may be guided."[45]
Allah the
Almighty says in another Surah:
"And obey
Allah and His Messenger, and do not dispute and [thus] lose courage and [then]
your strength would depart; and be patient. Indeed, Allah is with the
patient."[46]
In another,
Allah the Almighty says:
"The
believers are but brothers, so make settlement between your brothers. And fear
Allah that you may receive mercy."[47]
These verses
highlight the importance of unity, avoiding division and disputes, and working
together as a unified community of believers. They remind Muslims to hold onto
the teachings of Allah and His Messenger, to reconcile any conflicts among
themselves, and to fear Allah in order to receive His mercy. There are several
Prophetic ahadith that emphasize the importance of unity among Muslims. Here
are a few examples:
Prophet
Muhammad (peace be upon him) said:
The
believers in their mutual kindness, compassion, and sympathy are just like one
body. When one limb suffers, the whole body responds to it with wakefulness and
fever".[48]
This Hadith
highlights the concept of unity and mutual care among believers, emphasizing
that they should support and empathize with one another.
Prophet
Muhammad (peace be upon him) said:
The example of
the believers in their affection, mercy, and compassion for each other is that
of a body. When any limb aches, the whole body reacts with sleeplessness and
feve[49]
This Hadith
further emphasizes the unity and interconnectedness of believers, emphasizing
the need for compassion and empathy towards one another.
In another
Hadith, Prophet Muhammad (peace be upon him) said:
"Do not
envy one another, do not hate one another, do not turn your backs on one
another, and do not undercut one another. Be brothers as Allah has commanded
you."[50]
This Hadith
emphasizes the importance of avoiding negative feelings, animosity, and
division among Muslims. It encourages them to maintain a sense of brotherhood
and unity as commanded by Allah.These Prophetic traditions serve as reminders
for Muslims to prioritize unity, compassion, and mutual support within the
Muslim community. They emphasize the concept of believers being like one body,
where the well-being of each individual affects the entire community.
The
proliferation of Juma'at masajid in Gusau can lead to several issues such as
fragmentation of the community, inefficient use of resources, and potential
conflicts among different masajid congregations. This is because unnecessary
duplication of masajid disrupts unity among people. A certain distance must be
earmarked before a Masjid is constructed. S number of Masajid that violate such
guiding principles should be converted to Daily prayers Masajid in order to
keep the unity of the ummah intact. For example, the Masjid opposite Zamfara
State Medical Stores Complex should be converted to Daily prayers Masajid
because of its closeness Masjid Sahaba, so is that of Salahuddin Ayyubi because
it is very close to that of Malam Sambo Dan Ashafa and the latter has been
there for many years before it; the same thing is applicable to Masjid Daril
Qadiriyya because of its closeness with that of Umar bin Khattab; and so on.[51] The
multiplicity of Masajid in Gusau has reduced the enthusiasm for attending and
going to the places of worship on time; because one is counting minutes to
reach the masjid resulting to losing sermons and praying on road sides.[52]
Managing this
situation requires a multifaceted approach involving community leaders,
government officials, and the wider public, certain Islamic principles and
solutions can also be applied to address this issue. Here are some Islamic
solutions that could help in managing the situation effectively: first, strict
adherence to Islamic teachings, devoid of any selfish interest. Scholars should
desist from anything capable of dividing people along selfish vested interest
in the name of group solidarity. Youths should seek knowledge in the hands of
pious Scholars. There is also a need proper and strict governmental regulation.
The Agency in charge should put fear of Allah first before anything and avoid
issuing license to any Masjid that does not deserve any Masjid that does not
fulfill the conditions of being a Jumaat Masjid shall be converted to Khams al-
Salawat.[53]Importance of
unity and cooperation among Muslims must be emphasized Encourage the
congregations of different masajid to come together for joint activities,
events, and prayers. This can help foster a sense of community and reduce the
need for multiple masajid. Islamic principles stress the importance of
consultation (Shura) and leadership. Encourage community leaders to come
together to discuss the issue and make decisions collectively. Leaders should
consult with the community members to understand their needs and concerns.[54]Encouraging
the consolidation or merger of smaller Masajid to form larger congregations.
This can help in utilizing resources more efficiently and reduce the number of
masajid in the area; educating the community about the negative impacts of
having too many Masajid in a small area is crucial; and teaching the importance
of congregational prayers and the benefits of praying in larger congregations.
Engaging the community in discussions and decision-making processes regarding
the management of masajid in the area will also help in controlling the
situation. By applying these Islamic principles and solutions, the community in
Gusau can work together to address the proliferation of Juma'at masajid in a
constructive and harmonious manner.
Conclusion
As Muslims, our
power and strength lie in our ability to adhere strictly to Islamic teachings,
not merely in numerical strength. The way we live our lives and engage with
others is paramount to achieving this strength. Islam is a communal faith, and
without a high level of cooperation, unity, discipline, and hierarchy, its
obligations cannot be fulfilled. For example, the Salat al-Jama'a
(congregational prayer) is performed in congregation behind an Imam, who must
be strictly followed. Any attempt to precede the Imam nullifies the prayer. The
collection and distribution of Zakat should be centralized to prioritize the
categories of recipients and prevent irregularities. The fasting of Ramadan
must begin and end with the approval of a central authority, or the society
will descend into chaos. Similarly, Hajj requires management from a central
authority that oversees the movement of people and certifies the days of the
exercise. Therefore, Muslims are like a building supported by pillars; if one
pillar collapses, the other pillars may begin to shake or fail to function
properly.
Building and
maintaining a large number of masajid is undoubtedly a positive development, as
it reflects the society's identity, enthusiasm, and solidarity in promoting
Islam. The support extended by governments, Muslim organizations, and
individuals is commendable and deserving of recognition. However, in the
process of ensuring fair treatment for all people, the society must not lose
sight of its Islamic ideals, particularly unity and harmonious coexistence. A
Da'iya, Imam, or scholar must conduct their preaching with wisdom and eloquent
speech, in line with Islamic teachings. They must demonstrate strong adherence
to moderation, following a middle course between two extremes while avoiding
both laxity and extremism. Above all, all stakeholders must be mindful of the
fear of Allah in their dealings, showing sincerity and a sincere yearning for
Allah’s pleasure and blessings. It is essential to emphasize that guiding
people back to the path of Tawhid and Sunnah when they deviate, or issuing a
fatwa (religious verdict) that contrasts with established customs and
traditions, is not an attempt to create division or disharmony.
In light of
these factors, it is crucial for followers to critically assess the teachings
and guidance they receive from their respective mosques. Engaging in dialogue
with those who hold differing opinions and fostering understanding and unity
within the community, despite differences, is vital. Effective communication,
mutual respect, and a shared commitment to core values can help navigate the
challenges presented by the multiplicity of masajid and the diversity of
opinions among followers in Gusau.
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[1] Oxford
Advanced Learner's Dictionary of English Language, p. 926; The New
International Webster's Comprehensive Dictionary of the English Language,
Deluxe Encyclopedic Edition, Standard International Media Holdings, 2013
Edition, p.1008
[2] Al-
Qur'an, 49:10
[3] Al-
Qur'an, 5:2
[4] Al-
Qur'an, 2:43
[5] Al-
Qur'an, 49:9
[6] Al-Qur'an,
49:13
[7] A. N.
Al-Sa'adi, Taisir Al- Karim Al- Rahman fi Tafsir Kalam Al- Mannan, Muassasatu
al-Muhit Lin Nashr wa al-Tawzi', Cairo, 2018, p.944
[8] A. A.
Mahmud, Al Tarbiyyah Al Islamiyya fi Surah Al Anfal, Far Al Tawzi' was Al nashr
Al Islamiyya, np, nd, pp. 38-41
[9] M.
Hassan, Khawatir Aka Tariq Al Da'awah, Maktabat Fayyad, Al Mansurah,2006,
pp.147-149
[10] An
interview with Shaykh Aminu Aliyu Gusau, (65 years), Chief Imam, Masjid
Salahuddin Ayyubi Gusau, and Deputy National Chairman of Jamaatu Tajdidil
Islamy (JTI), interviewed in Gusau 22nd October 2023.
[11] N. S.
Gusau, A History of the Shariah Movement in Zamfara State 1999-2008, Al-Hudah
Ventures, Gusau, 2011, p.85
[12] N.
S. Gusau, A History of the Shariah Movement in Zamfara State 1999-2008,
Al-Hudah Ventures, Gusau, 2011, p.133
[13] An
interview with Malam Muhammad Awwal Gusau, Director Preaching of the
Commission, interviewed in Gusau, 22nd September 2023.
[14] An
interview with Malam Ilyasu Muhammad, (38years), Businessman/Teacher,
interviewed in Gusau, 29th April 2024; and Malam Sanusi Ibrahim, (52years),
Teacher, interviewed in Gusau, 27thApril 2024.
[15] An
interview with Malam Ilyasu Muhammad, (38years), Businessman/Teacher,
interviewed in Gusau, 29th April 2024; and Malam Sanusi Ibrahim, (52years),
Teacher, interviewed in Gusau, 27thApril 2024.
[16] An
interview with Alhaji Isiyaka Hassan, (45years), Nigeria Security and Civil
Defence Corps, Zamfara State, Interviewed in Gusau, 28thApril2024; and Malam
Ilyasu Muhammad, (38years), Teacher/Businessman, interviewed in Gusau 25th
April 2024.
[17] An
interview with Alkali Sanusi Muhammad Magami, (55years), Zamfara State Shariah
Court of Appeal Judge and Chief Imam Ibrahim Galadima Juma'at Masjid Gusau,
interviewed in Gusau, 15th October 2023; and Gwani Malam Hadi Sulaiman
(Modibbon Zamfara) ,(57 years), Zamfara State Quranic Tajwid and Memorisation
Board, interviewed in Gusau 23rd October 2023
[18] An
interview with Dr Salisu Sadi Tsafe, (65years), Secretary General, JIBWIS
council of Ulama Zamfara State, interviewed in Gusau, 25th October 2023
[19] An
interview with Malam Ilyasu Muhammad, (38years), Businessman/Teacher,
interviewed in Gusau, 29th April 2024; and Malam Sanusi Ibrahim, (52years),
Teacher, interviewed in Gusau, 27thApril 2024.
[20] An
interview with Alkali Sanusi Muhammad Magami, (55years), Zamfara State Shariah
Court of Appeal Judge and Chief Imam Ibrahim Galadima Juma'at Masjid Gusau,
interviewed in Gusau, 15th October 2023; and Gwani Malam Hadi Sulaiman
(Modibbon Zamfara) ,(57 years), Zamfara State Quranic Tajwid and Memorisation
Board, interviewed in Gusau 23rd October 2023
[21] An
interview with Alkali Sanusi Muhammad Magami, (55years), Zamfara State Shariah
Court of Appeal Judge and Chief Imam Ibrahim Galadima Juma'at Masjid Gusau,
interviewed in Gusau, 15th October 2023; and Gwani Malam Hadi Sulaiman
(Modibbon Zamfara) ,(57 years), Zamfara State Quranic Tajwid and Memorisation
Board, interviewed in Gusau 23rd October 2023
[22] A.I.
Raji, Materialism: The Bedrock of all Evils, Alashela Islamic Publishing,
Lagos, 1999, P.87
[23] A. I.
Raji, ibid p.88
[24] M. I. S.
Al- Tirmidhi, Sunan Al- Tirmidhi, Darus Salam publications, Cairo, 2007, Hadith
No. 2376. It was graded Sahih (authentic) by Shaykh Muhammad Nasir al-Din
al-Albani. Refer to sunnah.com for more details.
[25] An
interview with Malam Ibrahim Sani, (40years), Lecturer Department of Physics,
Federal University Gusau, interviewed in Gusau, 28thApril 2024; and Malam
Sanusi Ibrahim, (54years), Farmer, interviewed in Gusau, 25th2024.
[26] An
interview with Alhaji Isiyaka Hassan, (45years), Nigeria Security and Civil
Defence Corps, Zamfara State, Interviewed in Gusau, 28thApril2024; and Malam
Ilyasu Muhammad, (38years), Teacher/Businessman, interviewed in Gusau 25th
April 2024.
[27] An
interview with Alhaji Muhammad Yahya Mai Bulawus, (55years), Businessman,
interviewed in Gusau, 8thApril2024; and Malam Sanusi Ibrahim, (54years),
Farmer, interviewed in Gusau, 25thApril 2024.
[28] Alhaji
Muhammad Yahya Mai Bulawus, Businessman, interviewed in Gusau, 8thApril 2024;
and Malam Alaramma Naziru Yusuf, (35years), Teacher, interviewed in Gusau, 8th
May 2024.
[29] An
interview with Alhaji Isiyaka Hassan, (45years), Nigeria Security and Civil
Defence Corps, Zamfara State, Interviewed in Gusau, 28thApril2024; and Malam
Ilyasu Muhammad, (38years), Teacher/Businessman, interviewed in Gusau 25th
April 2024.
[30] Alhaji
Muhammad Yahya Mai Bulawus, Businessman, interviewed in Gusau, 8thApril 2024;
and Malam Alaramma Naziru Yusuf, (35years), Teacher, interviewed in Gusau, 8th
May 2024.
[31] Alhaji
Muhammad Yahya Mai Bulawus, Businessman, interviewed in Gusau, 8thApril 2024;
and Malam Alaramma Naziru Yusuf, (35years), Teacher, interviewed in Gusau, 8th
May 2024.
[32] H. Bako
& A.A Oare, Challenges of the Contemporary Muslims, Sahaba Publications,
Kaduna, 2013, p.50
[33] H. Bako,
...ibid, pp. 50-1
[34] Alhaji
Muhammad Yahya Mai Bulawus, Businessman, interviewed in Gusau, 8thApril 2024;
and Malam Alaramma Naziru Yusuf, (35years), Teacher, interviewed in Gusau, 8th
Ma
[35] H. Bako
&A.A. Oare, Challenges of the Contemporary Muslims, Sahaba Publications,
Kaduna, 2013, p.47
[36] M. Bello,
Sufficient Advice, in M. A Daura & Y. M. Yunus ( trans.) & S. Musa
(Ed.) In A. B. Yahya et-al (eds) Selected Writings of Sultan Muhammad Bello,
Iqra'a Publishing House, Gusau, 2013,Vol. 1, p. 149.
[37] S. S.
Adua & M. A. Hadi, Unity: The Hallmark of Islam, in International Journal
of Humanities Social Sciences and Education (IJHSSE),Vol. 7, Issue 1, January
2020, p.40
[38] S. S.
Adua & M. A. Hadi, Unity: The Hallmark of Islam, in International Journal
of Humanities Social Sciences and Education (IJHSSE),Vol. 7, Issue 1, January
2020, p.38
[39] S. S.
Adua & M. A. Hadi, Unity: The Hallmark of Islam, in International Journal
of Humanities Social Sciences and Education (IJHSSE),Vol. 7, Issue 1, January
2020, p.38
[40] S. S.
Adua & M. A. Hadi, Unity: The Hallmark of Islam, in International Journal
of Humanities Social Sciences and Education (IJHSSE),Vol. 7, Issue 1, January
2020, p.38
[41] S. S.
Adua & M. A. Hadi, Unity: The Hallmark of Islam, in International Journal
of Humanities Social Sciences and Education (IJHSSE),Vol. 7, Issue 1, January
2020, p.39
[42] S. S.
Adua & M. A. Hadi, Unity: The Hallmark of Islam, in International Journal
of Humanities Social Sciences and Education (IJHSSE),Vol. 7, Issue 1, January
2020, p.39
[43] Al-
Qur'an, 2:213
[44] H. Bako
& A. A. Oare, Challenges of the Contemporary Muslims, Sahaba Publications,
Kaduna, 2013, p.45
[45] Al-Qur'an,
3:103
[46] Al-Qur'an,
8:46
[47] Al-Qur'an,
49:10
[48] M. I. Al-
Bukhari, Sahih al-Bukhari, Maktabat Al Hady Al Muhammady, Cairo, 2019, Hadith
No. 6011
[49] M. H. M.
al-Naisaburi, Sahih Muslim, Maktabat al-Hady al-Muhammady, Cairo, 2019, Hadith
No. 2586
[50] M. I.
al-Bukhari, Sahih Al- Bukhari, Sahih Al- Bukhari, Maktabat al-Hady
al-Muhammady, Cairo, 2019, Hadith No. 6065
[51] An
interview with Alhaji Isiyaka Hassan, (45years), Staff of Nigeria Security and
Civil Defence Corps (NSCDC) Zamfara State, interviewed in Gusau, 28th April
2024; and Malam Muhammad Tijjani Ustaz, (38years), Businessman/Teacher,
interviewed in Gusau, 28th April 2024.
[52] An
interview with Malam Tasiu Sani, (36 years), Teacher, interviewed in Gusau,
27th April 2024.
[53] An
interview with Malam Muhammad Tijjani Ustaz, (38years), Businessman/Teacher,
interviewed in Gusau, 28th April 2024; and Malam Ibrahim Sani, (40years),
Lecturer, Department of Physics, Federal University Gusau, interviewed in
Gusau, 28thApril 2024.
[54] An
interview with Malam Tasiu Sani, (36 years), Teacher, interviewed in Gusau,
27th April 2024.
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