Cite this article as: Adeyemi F. A., Ahmed A. O. & Ali H. K. (2026). Al-Habibiyyah Islamic Society and the Promotion of Community Peace and Social Justice in Abuja, 2011–2025. Zamfara International Journal of Humanities, 4(2), 240-253. www.doi.org/10.36349/zamijoh.2026.v04i02.021
By
Fuad Ademola Adeyemi1
Adam Okene Ahmed2
Hannatu Kaka Ali3
1,2&3 Nigerian Defence
Academy, Kaduna
Abstract: This study examines the contributions of Al-Habibiyyah
Islamic Society to the promotion of community peace and social justice in Abuja
between 2011 and 2025. The study adopts a qualitative research approach,
drawing on both primary and secondary sources, including oral interviews,
organisational records, official reports, media publications, and relevant
scholarly literature. The findings reveal that Al-Habibiyyah has evolved beyond
a conventional religious institution into a prominent faith-based organisation
that integrates Islamic teachings with peacebuilding and humanitarian
interventions. Through programmes such as the Interfaith Dialogue and Peace
Campaigns, Abrahamic Mission, Youth Engagement and Anti-Violence Programmes,
Food Bank Programme, Zakat and Waqf Programme, the Society has promoted
peaceful coexistence, religious tolerance, poverty reduction, youth
empowerment, and social inclusion. The study further shows that these
initiatives have strengthened interfaith relations, improved the welfare of
vulnerable groups, encouraged volunteerism, and complemented government efforts
in addressing socio-economic challenges within the Federal Capital Territory.
Although the Society faces challenges such as inadequate funding and increasing
humanitarian demands, it has sustained its interventions through strategic
partnerships, community participation, and effective resource mobilisation. The
study concludes that Al-Habibiyyah Islamic Society has made significant
contributions to community peace and social justice in Abuja by fostering
dialogue, reducing social exclusion, and advancing humanitarian service. It
recommends stronger collaboration between faith-based organisations, government
agencies, and development partners to enhance the sustainability and impact of
community-based peacebuilding and social justice initiatives in Nigeria
Introduction
Population dynamics, which encompass changes in population size,
age structure, fertility, mortality, and migration patterns, constitute a
critical determinant of social and economic development across the globe. The
United Nations projects that the world population will reach 9.7 billion by
2050.[1] While
developed countries grapple with ageing populations and shrinking workforces,
developing nations face the dual challenge of rapid population growth and
youthful demographics. When effectively managed, population dynamics can
generate a demographic dividend; when poorly handled, they intensify pressure
on resources, infrastructure, and social services.
Population dynamics profoundly shape critical social sectors. In
education, high fertility rates lead to surging school-age populations,
resulting in overcrowded classrooms and compromised learning outcomes. In
health, rapid growth strains healthcare delivery systems, contributing to
higher maternal and infant mortality rates. On employment, a bulging youth
population can stimulate economic growth, but without corresponding job
creation, it breeds high unemployment and underemployment.[2] Furthermore,
in the area of crime and security, unchecked population growth combined with
limited opportunities often correlates with increased social vices, urban
congestion, and youth involvement in criminal activities.
The African continent is experiencing the world’s fastest
population growth. Africa’s population surpassed 1.5 billion in 2024 and is
expected to reach 2.5 billion by 2050.[3] With
an average fertility rate of about 3.8 children per woman, many African
countries maintain high dependency ratios, making it difficult to adequately
provide education, healthcare, and employment opportunities for their
citizens. [4]
Nigeria epitomises these continental challenges. The country’s
population grew from approximately 140 million in 2006 to over 230 million in
2024, with projections reaching nearly 400 million by 2050. Nigeria’s fertility
rate remains high at around 5.0–5.5 children per woman, and more than 40% of
its population is under 15 years. This rapid growth has direct consequences:
Nigeria accounts for one of the highest numbers of out-of-school children
globally (over 10 million), while youth unemployment remains elevated.[5] Health
indicators are equally concerning, with significant stunting among children and
persistent pressure on healthcare infrastructure. These dynamics have also
contributed to rising urban crime rates linked to youth idleness and
rural-urban migration.
While existing studies have examined general issues of population
growth and social challenges in Nigeria and other developing contexts, there is
a noticeable gap in the literature.[6] Although
there are similarities on population dynamics and social issues generally in
Nigeria.[7] So
far works on population dynamics have not take into account peculiarities of
population dynamics and economic implications in Kogi state. This study
attempts to remedy part of these gaps by focusing on population dynamics and
its implications for social development in Kogi state. Period is significant
because 2006 marked the last official census in Nigeria with various projects
for population growth, while 2020 is significant because that was a modest
attempt to implement some social development programmes in Kogi state. .[8] The
state’s youthful population structure, high dependency ratio, and rapid
urbanisation particularly in Lokoja, Idah, Ankpa and Okene mirror national
trends but manifest unique local implications due to its ethnic diversity,
agricultural potential, and mineral resources.[9] Understanding
these dynamics is essential for addressing the state’s developmental challenges
and harnessing its demographic potentials for sustainable social progress. This
study investigates the connection between population dynamics and social
development in Kogi State, with particular attention to the role of leadership
in managing these forces for inclusive growth.
Conceptual clarification is essential in every scholarly study
because it provides operational meanings to key terms and establishes the
analytical framework within which the subject matter is examined. In this
study, concepts such as Community Peace and social
justice are clarified as follows:
Community Peace
The concept of community peace has evolved considerably within
peace and conflict studies. Traditionally, peace was understood simply as the
absence of war or direct physical violence between states and communities.[10] However,
contemporary scholarship argues that peace encompasses much broader social,
political, and economic dimensions that promote harmonious coexistence and
human well-being. According to Johan Galtung, peace should be viewed from two
complementary perspectives: negative peace, which refers to the absence of
direct violence, and positive peace, which entails the elimination of
structural and cultural violence through justice, equality, and the
satisfaction of basic human needs. Positive peace therefore addresses the
underlying social conditions that generate conflict, including poverty,
discrimination, exclusion, and inequality.[11]
Similarly, John Paul Lederach conceptualizes community peace as a
dynamic process of building constructive relationships among individuals,
groups, and institutions that enables societies to resolve disputes peacefully
while fostering trust, reconciliation, and cooperation.[12] Rather
than viewing peace as a temporary cessation of conflict, Lederach argues that
sustainable peace depends upon transforming adversarial relationships into
collaborative partnerships capable of managing future disagreements without
violence.[13] This
perspective has significantly influenced contemporary peacebuilding initiatives
undertaken by governmental and non-governmental organizations across the world.
Recent scholarship further expands the concept by emphasizing the
role of local communities in sustaining peace. Roger Mac Ginty argues that
community peace is largely maintained through everyday interactions, informal
institutions, religious organisations, traditional authorities, and civil
society actors whose routine activities reduce tensions and strengthen social
cohesion.[14] In
this sense, peace is not solely the product of state security institutions but
also emerges from community participation, mutual respect, inclusive
governance, and shared responsibility for collective welfare.
For the purpose of this study, community peace refers to the
condition in which diverse religious, ethnic, and socio-economic groups coexist
harmoniously through mutual respect, dialogue, justice, security, and
collaborative community development. It equally encompasses the institutional
and humanitarian interventions designed to prevent conflict, promote
reconciliation, strengthen social cohesion, and enhance human dignity within
communities in the Federal Capital Territory.
Social Justice
Social justice is one of the central concepts in contemporary
political philosophy, development studies, and human rights discourse. Although
scholars approach the concept from different perspectives, there is broad
agreement that it concerns fairness in the distribution of opportunities,
resources, rights, responsibilities, and social benefits within society. John
Rawls defines social justice as fairness based upon principles that guarantee
equal basic liberties while ensuring that social and economic inequalities are
arranged to benefit the least advantaged members of society.[15] His
theory of "justice as fairness" has become one of the most
influential frameworks for understanding distributive justice in modern
democratic societies.
From a capability perspective, Amartya Sen argues that social
justice should not be measured solely by the distribution of income or wealth
but by people's actual capabilities to achieve lives they value. Accordingly,
justice requires removing barriers that limit individuals' access to education,
healthcare, employment, political participation, and social opportunities.[16] This
approach shifts attention from material distribution alone to the broader
conditions necessary for human flourishing.
Within development discourse, the United Nations Development
Programme associates social justice with inclusive governance, equal
opportunity, respect for human rights, poverty reduction, gender equality, and
access to quality public services. Sustainable development, according to the
organisation, cannot be achieved where significant sections of society remain
marginalized or excluded from economic and political participation.[17]Islamic
scholarship similarly places justice ('adl) at the centre of social
organisation. The Qur'an commands believers to uphold justice in all
circumstances, protect the rights of the weak, care for orphans and the poor,
and distribute wealth responsibly through mechanisms such as Zakat, Sadaqah,
and Waqf. Social justice in Islam therefore extends beyond legal
equality to encompass moral responsibility, compassion, economic
redistribution, and collective accountability for community welfare.[18]In
the context of this study social justice refers to the equitable provision of
opportunities, resources, rights, and humanitarian support that enables all
members of society, particularly vulnerable groups, to live with dignity,
participate fully in community life, and enjoy equal protection regardless of
religious, ethnic, or socio-economic background.
Overview of Al-Habibiyyah
Islamic Society
Al-Habibiyyah Islamic Society is one of the foremost contemporary
Islamic organizations headquartered in Abuja that combines religious
propagation with humanitarian service, educational advancement, and structured
social welfare delivery. The Society emerged in response to the growing need
for an Islamic institution capable of addressing not only the spiritual needs
of Muslims but also the pressing socio-economic challenges confronting
vulnerable populations in Nigeria. Its development reflects a broader trend in
Nigeria in which faith-based organizations increasingly complement state
institutions in the provision of welfare services, community development, and
moral leadership.[19]
The Society, was formally established on 6 January 2003 under the
leadership of Imam Fuad Adeyemi, a respected Islamic scholar and preacher known
for advocating practical and socially responsive Islam. Prior to its
establishment, Imam had served in several Islamic organizations and accumulated
considerable experience in religious administration, community leadership, and
da‘wah activities.[20] Recognizing
the need for a more dynamic institution that could bridge spirituality with
social responsibility, he undertook extensive consultations with family
members, friends, elders, and notable individuals both within and outside the
Muslim community before initiating the formation of the Society. The process of
consultation and planning was significant because it reflected the inclusive
philosophy upon which the Society was founded.[21] Rather
than being established as a narrowly sectarian or ethnic organization,
Al-Habibiyyah was conceived as a broad-based Islamic platform that would unite
Muslims across tribal, linguistic, and socio-economic boundaries while
promoting peaceful coexistence with wider society. Its foundational mission
centred on combating ignorance, reducing poverty, encouraging moral discipline,
and creating opportunities for collective upliftment.[22]
At inception, the Society identified several strategic objectives.
One of its foremost aims was the promotion of Islamic education, particularly
among the educated elite and professionals who had limited opportunities to
acquire formal Islamic knowledge during their early formative years. Abuja, as
a cosmopolitan administrative city, had a growing population of civil servants,
business people, diplomats, and professionals whose formal education often
emphasized secular learning while leaving gaps in religious instruction.
Al-Habibiyya therefore positioned itself as a centre where this category of
Muslims could reconnect with Islamic teachings in an intellectually engaging
and socially relevant environment.[23]
Another major objective was to serve as a bridge between the
“haves” and the “have-nots.” The Society sought to create a meeting point where
wealthy individuals, professionals, workers, traders, and low-income citizens
could interact in an atmosphere of equality while supporting the welfare of the
less privileged. This objective reflected the Islamic principle that wealth
carries social obligations and that prosperous members of society have
responsibilities toward the poor, widows, orphans, and vulnerable groups. Thus,
from the beginning, Al-Habibiyyah was designed not only as a place of worship
but as a vehicle for social justice and community solidarity.[24]
Following its formal establishment, the Society moved quickly to
consolidate its programmes and membership base. In 2004, it commenced the
weekly Ta’alim (Islamic teaching sessions), which became one of its earliest
organized activities. These regular learning sessions focused on Qur’anic
studies, prophetic traditions, family ethics, moral guidance, and practical
issues affecting Muslims in contemporary society. The Ta’alim sessions
attracted professionals, civil servants, students, artisans, and traders, thereby
helping the Society build a diverse and expanding congregation. As attendance
increases, Al-Habibiyyah gradually developed into a recognized Islamic centre
in Abuja. Its growth was facilitated by the ideal leadership and just
practices, which emphasized discipline, inclusiveness, intellectual engagement,
and service to humanity.[25] Over
time, the Society established a mosque complex and community facilities that
served multiple purposes: prayer, education, counselling, youth mentorship,
women’s development, conflict mediation, and humanitarian coordination. It
started in Wuse II and later moved its headquarters to Guzape.[26]
As Nigeria’s economic challenges deepened, especially from the
early-2010s, the Society expanded its welfare mandate in response to rising
hardship, unemployment, and urban poverty. It broadened its interventions
through targeted programmes aimed at vulnerable residents of Abuja. Among the
most visible of these was the Food Bank Programme, which provides food
assistance to struggling households; Zakat and Waqf Programme,
institutionalized Islamic giving by mobilizing charitable resources for
scholarships, medical assistance, business support, rent intervention, and
poverty alleviation. Rather than ad hoc charity, this programme introduced a
more systematic method of redistributing wealth.; the Do Something Programme,
focused on youth volunteerism and civic responsibility; The Faith and
Philanthropy Programme encouraged worshippers and affluent individuals to
convert religious devotion into sustained charitable action through regular
contributions and structured giving; and the Al-Birr Programme, inspired by the
Islamic concept of righteousness and benevolence, concentrated on widows,
orphans, the elderly, and socially marginalized persons who required continuous
support.[27]
A major factor in the
Society’s growth has been its ability to build partnerships across sectors.
Over time, Al-Habibiyyah developed collaborative relationships with private
donors, corporate organizations, philanthropists, community associations, media
outlets, and relevant government agencies. These partnerships provided
financial resources, logistics, publicity, and technical support that enhanced
the scale and effectiveness of its programmes. Among the most notable was its
collaboration with the MacArthur Foundation in 2018, through programmes
connected to governance reform, civic responsibility, anti-corruption advocacy,
youth engagement, and institutional capacity development.[28]The
Society also cultivated interfaith and civic relationships that strengthened
its public reputation as a moderate and development-oriented Islamic
institution. Through public lectures, peace advocacy, educational seminars, and
humanitarian outreach, it became known not only among Muslims but also within
wider Abuja society as a credible platform for moral leadership and social
intervention.
Al-Habibiyyah Peacebuilding and Social Justice Programmes in Abuja
Al-Habibiyyah Islamic
Society has institutionalised interfaith engagement as one of the core pillars
of its peacebuilding philosophy. Since its establishment, the Society has
consistently maintained that religion should serve as a bridge for social cohesion
rather than a source of division. The Society has promoted an inclusive
interpretation of Islam that emphasises compassion, justice, dialogue, and
service to humanity irrespective of religious affiliation. This philosophy is
reflected in the Society's humanitarian activities, educational programmes, and
public engagements, all of which seek to strengthen peaceful coexistence among
Muslims, Christians, and adherents of other faith traditions within the Federal
Capital Territory. Some these key programs are discussed as follows:
Interfaith Dialogue and Peace Campaigns
Interfaith dialogue constitutes one of the principal peacebuilding
strategies adopted by Al-Habibiyyah Islamic Society in promoting peaceful
coexistence within the multicultural environment of the Federal Capital
Territory. The programme is founded on the Islamic principles of justice ('adl),
compassion (rahmah), and peaceful coexistence (sulh), which
encourage Muslims to engage constructively with people of other faiths while
pursuing the common good.[29] Recognising
Abuja's religious diversity and the recurring challenges posed by intolerance
and misinformation, the Society has consistently organised activities aimed at
strengthening mutual understanding between Muslims and Christians.
A major feature of the programme is the annual interfaith Ramadan
Iftar and peace dialogue, which brings together Muslim and Christian clerics,
traditional rulers, diplomats, government officials, and civil society
organisations.[30] These
gatherings provide opportunities for discussions on religious tolerance,
national unity, youth development, and community peace while promoting
cooperation in addressing humanitarian challenges. The Society also uses
seminars, public lectures, media engagements, and peace campaigns to discourage
religious extremism, hate speech, and violence, emphasising that peaceful
coexistence is a shared responsibility.[31] Commenting
on the Ramadan iftaar program, Muhammad Nurudeed states that
The Ramadan Iftar programme
is one of the Society's most important platforms for promoting unity and
compassion. Every evening during Ramadan, thousands of people including
Muslims, Christians, travellers, students, artisans, security personnel, and
other vulnerable individuals are provided with meals without any form of
discrimination. Specific days are reserved for grand iftaar session with other
faith leaders within Abuja. The programme is not simply about breaking the
fast; it is about bringing people together, reducing hardship, and
demonstrating that service to humanity is central to Islamic teachings. Many
people who first came because of the food have continued to participate in our
peace and community development activities because they experienced love,
dignity, and inclusion.[32]
Documentary evidence indicates that the Society deliberately
integrates humanitarian service into its interfaith activities by extending
food assistance, medical outreach, and other welfare services to beneficiaries
irrespective of religious affiliation. This inclusive approach has strengthened
public confidence in the organisation and reinforced its philosophy that
humanitarian intervention should transcend religious and ethnic boundaries. As
Ridwan aptly explain, the interfaith dialogue was introduced not merely as a
religious programme but as a practical strategy for preventing conflict and
building trust among diverse communities in Abuja.[33] Likewise,
a Christian participant observed that:
The annual Ramadan Iftar and
the Zakat disbursement are some of the notable programmes through which I have
seen Al-Habibiyyah bring people of different faiths together. I personally
participate in the Iftar, and I know a number of Christian faithful
who benefit from the annual Zakat distribution. To me, this is a practical way
of telling the world that Islam cares for everyone, not just Muslims. These
programmes have helped to build friendship, trust, and peaceful coexistence
among people of different religious backgrounds.[34]
The annual interfaith gatherings have improved relationships
between members of different faith communities by creating opportunities for
regular interaction and cooperation.
Abrahamic Mission Programme
The Abrahamic Mission Programme is one of Al-Habibiyyah Islamic
Society's innovative peacebuilding initiatives designed to promote
understanding and cooperation among adherents of the Abrahamic faiths; Islam
and Christianity. The programme is founded on the recognition that both
religions share common spiritual values rooted in the heritage of Prophet
Abraham, including justice, compassion, peace, and service to humanity. By
emphasising these shared values rather than doctrinal differences, the programme
seeks to foster mutual respect and reduce religious misconceptions that often
fuel tension within Nigeria's plural society.[35]
The programme was introduced in 2018 as a media based program
supported by the Mac Arthur foundation. It is a live television program aired
through the National Television Authority (NTA) on every Friday evening and
repeated on Sunday morning hours. This forum addresses contemporary issues such
as religious tolerance, family values, youth development, ethical leadership,
and national unity. Through respectful dialogue and joint advocacy for peaceful
coexistence, participants are encouraged to appreciate the common moral
teachings of both religions while rejecting extremism, hate speech, and
violence. The Society also uses digital media platforms to broaden the reach of
these discussions, particularly among young people.[36]
Evidence from documentary sources suggests that the Abrahamic
Mission Programme has contributed to strengthening interfaith relationships in
Abuja by providing a neutral platform where religious leaders and community
members can engage constructively on issues affecting society. The programme
complements other humanitarian activities of the Society by demonstrating that
cooperation across religious boundaries is both possible and desirable in
addressing poverty, insecurity, and social exclusion.[37]Information
obtained during fieldwork further indicates that participants regard the
programme as an important avenue for building trust between Muslims and
Christians. One official explained that the initiative was established to
replace suspicion with dialogue and to demonstrate that religion should serve
as a force for peace rather than conflict.[38] Similarly,
a Christian participant observed that:
The Abrahamic has
been an eye opener to many of us Christians who prior to this open engagement
viewed Islam and it followers as extremist intolerant. The programme had
encouraged greater understanding of Islamic teachings and strengthened collaboration
between faith communities in humanitarian activities. Through recurrent
knowledge sharing and interactive engagement, myself and many others see Islam
and the Muslims as brothers and equally understood that both religion share so
many common practices and route. [39]
Consequently, the Abrahamic Mission Programme has become an
important component of Al-Habibiyyah's peacebuilding strategy by promoting
interreligious understanding, reducing prejudice, and encouraging collective
responsibility for community development and social harmony.
Youth Engagement and Anti-Violence Programmes
Youth constitute one of the primary target groups of Al-Habibiyyah
Islamic Society's peacebuilding initiatives because they are disproportionately
affected by unemployment, poverty, drug abuse, violent extremism, and other
social challenges. The Society recognises that sustainable community peace
depends on empowering young people with the knowledge, skills, and
opportunities necessary for productive and responsible citizenship.[40] Consequently,
it has developed various programmes aimed at promoting leadership,
entrepreneurship, moral development, and civic engagement among youths in
Abuja.
The youth engagement initiatives include leadership seminars,
entrepreneurship training, vocational support, mentorship programmes, sports
activities, and campaigns against drug abuse, cultism, electoral violence, and
religious extremism. These activities are often organised in collaboration with
government agencies, educational institutions, security organisations, and
civil society groups. By combining moral education with practical skills
acquisition, the Society seeks to address both the behavioural and
socio-economic factors that contribute to youth involvement in violence and
criminal activities.[41]
Impact of Al-Habibiyyah Programmes on Community Peace and Social
Justice in Abuja
The programmes implemented
by Al-Habibiyyah Islamic Society have extended beyond the provision of
humanitarian assistance to become important instruments for promoting community
peace and social justice in Abuja. Through interfaith dialogue, social welfare
initiatives, youth empowerment, and inclusive community engagement, the Society
has addressed some of the underlying socio-economic and religious factors that
often contribute to conflict, exclusion, and social instability. The following
present the major impacts of Al-Habibiyyah's programmes on community peace and
social justice in the Federal Capital Territory;
Promotion of Peaceful Coexistence
One of the most significant contributions of Al-Habibiyyah Islamic
Society has been its promotion of peaceful coexistence among the diverse
religious and ethnic communities within Abuja. Through interfaith dialogue, the
Abrahamic Mission Programme, humanitarian outreach, and inclusive welfare
services, the Society has created platforms that encourage interaction, trust,
and cooperation among people who might otherwise have limited engagement.
Rather than restricting its activities to members of the Muslim community,
Al-Habibiyyah extends humanitarian assistance to vulnerable persons
irrespective of religion, ethnicity, or social background, thereby reinforcing
the principle that human dignity transcends religious differences.[42]
The Society's annual Ramadan Iftar, food distribution,
and interfaith engagements have particularly strengthened relationships between
Muslims and Christians by promoting dialogue and shared humanitarian service.
These activities have helped reduce stereotypes, encouraged mutual understanding,
and demonstrated that religious organisations can serve as agents of
reconciliation rather than division.[43]
Poverty Reduction and Social Inclusion
Al-Habibiyyah's humanitarian programmes have also contributed
significantly to poverty reduction and social inclusion within Abuja. Through
the Food Bank Programme, Zakat and Waqf initiatives, Al-Bir Programme,
educational support, and healthcare interventions, the Society provides
material assistance to widows, orphans, persons with disabilities, internally
displaced persons, and low-income households. These interventions complement
government social protection programmes by addressing immediate welfare needs
while promoting dignity and self-reliance.[44]
Beyond the provision of relief materials, the Society encourages
economic empowerment through business support, vocational assistance, and
educational sponsorship. Such interventions reduce the vulnerability of
disadvantaged households and enhance their capacity to participate productively
in community life. By ensuring that assistance is provided on the basis of need
rather than religious affiliation, the Society promotes social inclusion and
reduces feelings of marginalisation among vulnerable populations.[45]
Youth Empowerment and Community Stability
The Society's investment in youth development has contributed to
community stability by addressing some of the socio-economic conditions
associated with crime, drug abuse, and violent extremism. Through
entrepreneurship training, leadership development, mentorship, and
anti-violence campaigns, Al-Habibiyyah equips young people with practical
skills and ethical values that encourage responsible citizenship and productive
engagement.[46]These
initiatives provide alternative opportunities for young people who might
otherwise be vulnerable to social exclusion, unemployment, or criminal
activities. The emphasis on volunteerism and community service further
strengthens social responsibility and promotes active participation in
community development.[47]
One youth beneficiary explained during an interview that
participation in the Society's entrepreneurship programme enabled him to
establish a small business while also developing a greater appreciation for
peaceful conflict resolution and community service. According to him, the
programme transformed his outlook by demonstrating that economic empowerment
and moral development are mutually reinforcing.[48]
Religious Tolerance and Social Harmony
Al-Habibiyyah Islamic Society has equally contributed to religious
tolerance and social harmony through its consistent advocacy for dialogue,
moderation, and mutual respect. The Society's peace campaigns challenge
extremist narratives by emphasising Islamic teachings on justice, compassion,
and peaceful coexistence. Through seminars, public lectures, media engagements,
and the Abrahamic Mission Programme, it encourages constructive engagement
between Muslims and Christians while promoting shared responsibility for
national development.[49]
The Society's inclusive approach to humanitarian assistance has
further strengthened social harmony by demonstrating that religious identity
should not determine access to welfare services. The participation of Christian
leaders in the annual Ramadan Iftar, alongside the inclusion of
Christian beneficiaries in humanitarian programmes, has enhanced public
confidence in the Society and reinforced its reputation as a bridge-builder
within Abuja's diverse communities. Habiba observed that peace-building cannot
be achieved through religious preaching alone but requires practical
demonstrations of justice, compassion, and service to humanity. This philosophy
has informed the design and implementation of Al-Habibiyyah's programmes,
making them effective instruments for promoting religious tolerance and
strengthening social cohesion in the Federal Capital Territory.[50]
Challenges of Al-Habibiyyah Peacebuilding and Social Justice
Programmes
Despite the significant contributions of Al-Habibiyyah Islamic
Society to community peace and social justice in Abuja, the implementation of
its programmes has not been without challenges. Like many faith-based
humanitarian organisations operating in developing societies, the Society
functions within an environment characterised by economic uncertainty, rising
humanitarian needs, institutional constraints, and security concerns. These
challenges have influenced the scope, sustainability, and effectiveness of some
of its interventions, particularly as the number of vulnerable persons
requiring assistance continues to increase.[51]
One of the major challenges confronting the Society is inadequate
and inconsistent funding. Although Al-Habibiyyah receives financial support
through donations, Zakat, Waqf, corporate sponsorships, and philanthropic
contributions, these resources are often insufficient to meet the growing
demand for humanitarian services. Rising inflation, declining purchasing power,
and increasing operational costs have further reduced the value of available
resources, making it difficult to expand existing programmes or reach all
intended beneficiaries.[52] Consequently,
programme administrators are frequently compelled to prioritise the most
vulnerable groups while many deserving individuals remain unattended.
The Society also faces the challenge of rising humanitarian demands.
The rapid growth of Abuja's population, coupled with increasing poverty,
unemployment, rural-urban migration, and the influx of internally displaced
persons from conflict-affected areas, has significantly increased the number of
people seeking assistance. This growing demand places considerable pressure on
the Society's financial, human, and logistical resources, particularly during
Ramadan and other periods when requests for food assistance, medical support,
and educational sponsorship increase substantially.[53]
Notwithstanding these challenges, Al-Habibiyyah Islamic Society
has continued to adapt through stronger partnerships, improved resource
mobilisation, volunteer participation, and prudent management of available
resources. These strategies have enabled the Society to sustain its
peacebuilding and social justice initiatives while maintaining its commitment
to serving vulnerable communities in Abuja
Conclusion
This study has shown that Al-Habibiyyah Islamic Society has made
significant contributions to the promotion of community peace and social
justice in Abuja through its interfaith dialogue, humanitarian, youth
empowerment, and social welfare programmes. These initiatives have fostered
peaceful coexistence, promoted religious tolerance, reduced the effects of
poverty, and enhanced social inclusion by providing support to vulnerable
persons irrespective of religious or ethnic affiliation. Although the Society faces
challenges such as inadequate funding and increasing humanitarian demands, it
has continued to complement government efforts through strategic partnerships
and community participation. The study therefore concludes that Al-Habibiyyah
Islamic Society represents an important faith-based actor whose peacebuilding
and humanitarian interventions have strengthened social cohesion and advanced
community peace and social justice in Abuja.
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32Years |
Assistant Communication officer, |
Alhabibiyyah Islamic Society |
27/01/2026 |
|
10.
re |
Revran Dr Moses Wuye |
60Years |
Co-founder Interfaith Mediation
Centre, |
Alhabibiyyah Islamic Society |
23/05/2026 |
Journal Articles
1. Abbas Jimoh, The
Al-Habibiyyah Islamic Society (AHIS), in collaboration with Keystone Bank, has
provided financial literacy to over 300 women in underserved communities in the
FCT, DailyTrust News Online, Available at:
https://dailytrust.com/al-habibiyyah-keystone-bank-take-finance-literacy-to-women-in-fct/1684752873
2. Al-Habibiyyah Islamic Society, 5th National
Zakat and Waqf Day, 15th Public Zakat Disbursement (Abuja:
Al-Habibiyyah Islamic Society, 2025)
3. Al-Habibiyyah Islamic Society, Annual Humanitarian
Activities Report 2024 (Abuja: Al-Habibiyyah Islamic Society, 2025)
4. Al-Habibiyyah Islamic Society, Annual Humanitarian
Activities Report 2025 (Abuja: Al-Habibiyyah Islamic Society, 2026)
5. Al-Habibiyyah Islamic Society, Official Profile and
Community Outreach Report (Abuja: Al-Habibiyyah Islamic Society,
2023).
6. Chapra, M. U. (2000). The future of economics: An Islamic
perspective. The Islamic Foundation. Available at:
https://www.amazon.com/Future-Economics-Islamic-Perspective/dp/0860373452
7. Ebenezer Obadare and Wale Adebanwi, “The Power of Religion in
Nigerian Public Life,” Journal of Contemporary African Studies 28,
no. 4 (2010): 421–440.
8. Gerard Clarke and Michael Jennings, eds., Development,
Civil Society and Faith-Based Organizations: Bridging the Sacred and the
Secular (New York: Palgrave Macmillan, 2008).
9. Ibrahim, Sheriff Muhammad. "The role of zakat in
establishing social welfare and economic sustainability." (2015).
10. Jan, Shafiullah, Karim Ullah, and Mehmet Asutay.
"Knowledge, work, and social welfare as Islamic socioeconomic development
goals." Journal of Islamic Banking and Finance (2015).
11. MacArthur Foundation, Al-Habibiyyah Islamic Foundation: The
Grantee Profile. Retrieved from; https://www.macfound.org/grantee/al-habibiyyah-islamic-society-10114560/,
assessed 25th March, 2025
12. Media and Communication, Alhabibiyyah Islamic Society, Abuja,
15 February, 2026
13. Mohammad Hashim Kamali, Shari‘ah Law: An Introduction (Oxford:
Oneworld Publications, 2008).
14. Nwokoro, Chioma V. "Assessing the distinctiveness of
faith based organizations in the development sector in Nigeria." Journal
of Humanities and Social Policy 3, no. 2 (2017): 1-16.
15. Olarinmoye, Omobolaji O. "Faith-based organizations and
social welfare: Associational life and religion in Nigeria." In Faith-Based
Organizations and Social Welfare: Associational Life and Religion in
Contemporary Africa and Latin America, pp. 241-269. Cham: Springer
International Publishing, 2024.
16. Oyewale, Peter Oluwaseun. "The role of faith based
organisation in the electoral process in Nigeria." Polit Journal
Scientific Journal of Politics 4, no. 4 (2024): 240-252.
17. Richard M. Titmuss, Essays on the Welfare State (London:
George Allen & Unwin, 1958)
18. Rifai, Dr Sulaiman Lebbe. "Social Responsibilities and
Human Welfare Developments: An Islamic Perspective." Available at
SSRN 4101304 (2022).
19. Shuaib, Abdullahi A., and M. Sohail. "The role of Islamic
social finance in societal welfare: a case study of selected IFBOs in southwest
Nigeria." International Journal of Islamic and Middle Eastern
Finance and Management 15, no. 1 (2022): 83-99.
20. Shuaib, Abdullahi A., and M. Sohail. "The role of Islamic
social finance in societal welfare: a case study of selected IFBOs in southwest
Nigeria." International Journal of Islamic and Middle Eastern
Finance and Management 15, no. 1 (2022): 83-99.
21. The Holy Bible, New International Version (Grand Rapids, MI:
Zondervan, 2011), Proverbs 19:17.
22. The Holy Bible, New International Version (Grand Rapids, MI:
Zondervan, 2011), Matthew 25:35–40.
23. The Qur’an, 2:177
24. Tsafe, Habibu Ibrahim. "Faith-based organizations:
instruments for achieving sustainable development in Nigeria." Zaria
Journal of Educational Studies (ZAJES) 20, no. 1 (2019): 1-8.
25. Weiss, Holger. Social welfare in Muslim societies in
Africa. Nordic Africa Institute, 2002.
26. World Bank, Nigeria Development Update: Seizing the
Opportunity (Washington, DC: World Bank, 2023)
27. Yusuf al-Qaradawi, Fiqh az-Zakah: A Comparative Study
of Zakah, Regulations and Philosophy in the Light of the Qur’an and Sunnah,
vol. 1 (Jeddah: Scientific Publishing Centre, King Abdulaziz University, 1999).
[1] United Nations
Department of Economic and Social Affairs, World Population Prospects 2024:
Summary of Results (New York: UN DESA, 2024), 12–15
[2] John B. Casterline,
“Demographic Transition and Development,” in Population and
Development: Challenges and Opportunities, ed. UNFPA (New York: UNFPA,
2022), 45–67.
[3] UN DESA and
UNFPA, Population Dynamics and Sustainable Development (New
York: United Nations, 2023), 8.
[4] John
B. Casterline and Dennis A. Ahlburg, “Population Growth, Demographic Change and
Economic Development,” in Population and Development Review 48,
no. S1 (2022): 45–67.
[5] United
Nations Population Fund (UNFPA), State of World Population 2024 (New
York: UNFPA, 2024), 18–22.
[6] National
Population Commission (NPC) and ICF, Nigeria Demographic and Health
Survey 2023–24: Key Indicators Report (Abuja and Rockville, MD: NPC
and ICF, 2025), 5–12; Oded Galor, “The Demographic Transition: Causes and
Consequences,” Cliometrica 6, no. 1 (2012): 1–28, https://doi.org/10.1007/s11698-011-0062-7;
Laura Blue and Thomas J. Espenshade, “Population Momentum Across the
Demographic Transition,” Population and Development Review 37,
no. 4 (2011): 721–747, https://doi.org/10.1111/j.1728-4457.2011.00454;
Akanni Ibukun Akinyemi and Uche C. Isiugo-Abanihe, “Demographic Dynamics and
Development in Nigeria,” African Population Studies 27, no. 2
(2014): 239–248, https://doi.org/10.11564/27-2-471; Holly E. Reed
and M. Mberu, “Capitalizing on Nigeria’s Demographic Dividend: Reaping the
Benefits and Diminishing the Burdens,” African Journal of Reproductive
Health 18, no. 1 (2014): 73–84.
[7] Joshua
Adeyemi Ogunjimi and Dauda Olarotimi Oladipupo, “Dynamics of Demographic
Structure and Economic Growth in Nigeria,” Asian Journal of Economics
and Empirical Research 6, no. 2 (2019): 186–196,
https://doi.org/10.20448/journal.501.2019.62.186.196
[8] National
Population Commission (NPC), 2006 Population and Housing Census:
Priority Tables Volume I (Abuja: NPC, 2010), 3–8.
[9] National Population
Commission (Nigeria), Nigeria Demographic and Health Survey 2023–24 Key
Indicators Report (Abuja: NPC/NBS, 2025).
[10] Johan
Galtung, "Violence, Peace, and Peace Research," Journal
of Peace Research 6, no. 3 (1969): 167–191.
[11] Johan
Galtung, "Violence, Peace, and Peace Research…168
[12] John
Paul Lederach, Building Peace: Sustainable Reconciliation in
Divided Societies (Washington, DC: United States
Institute of Peace Press, 1997)
[13] John
Paul Lederach, Building Peace: Sustainable Reconciliation in
Divided Societies…23
[14] Roger
Mac Ginty, Everyday Peace: How So-Called Ordinary People
Can Disrupt Violent Conflict (New York: Oxford University Press,
2021)
[15] John
Rawls, A Theory of Justice, rev.
ed. (Cambridge, MA: Harvard University Press, 1999),
[16] Amartya
Sen, The Idea of Justice (London:
Penguin Books, 2009)
[17] United
Nations Development Programme, Human Development Report 2023/2024: Breaking
the Gridlock—Reimagining Cooperation in a Polarized World (New
York: UNDP, 2024)
[18] Mohammad
Hashim Kamali, The Middle Path of Moderation in Islam: The
Qur'anic Principle of Wasatiyyah (New York: Oxford University Press,
2015)
[19] Al-Habibiyyah
Islamic Society, Official Profile and Community Outreach
Report…2
[20] Al-Habibiyyah
Islamic Society, Annual Humanitarian Activities Report 2024 (Abuja:
Al-Habibiyyah Islamic Society, 2025)
[21] Muhammad
Nurudeen, 43Years, Director, M&E, Alhabibiyyah Islamic Society, Abuja, 28
February, 2026
[22] Al-Habibiyyah
Islamic Society, Official Profile and Community Outreach
Report…
[23] MacArthur Foundation,
Al-Habibiyyah Islamic Foundation: The Grantee Profile. Retrieved from; https://www.macfound.org/grantee/al-habibiyyah-islamic-society-10114560/,
assessed 25th March, 2025
[24] Al-Habibiyyah
Islamic Society, 5th National Zakat and Waqf Day, 15th Public
Zakat Disbursement (Abuja: Al-Habibiyyah Islamic Society, 2025)
[25] MacArthur
Foundation, Al-Habibiyyah Islamic Foundation: The Grantee Profile…
[26] Muhammad
Nurudeen, 43Years, Director, M&E, Alhabibiyyah Islamic Society, Abuja…
[27] Al-Habibiyyah
Islamic Society, Annual Humanitarian Activities Report 2024 (Abuja:
Al-Habibiyyah Islamic Society, 2026)
[28] MacArthur
Foundation, Al-Habibiyyah Islamic Foundation: The Grantee Profile…
[29] Imam Nazeemdeen Adeyemi,
Principal Alhabbiyyah Islamic Society
[30] Muhammad
Abdulrahman, M&E Officer, Alhabibiyyah Islamic Society
[31] Al-Habibiyyah Islamic
Society, Annual Report 2024 (Abuja: Al-Habibiyyah Islamic
Society, 2025),
[32] Muhammad
Nurudeen, 43Years, Director, M&E, Alhabibiyyah Islamic Society, Abuja…
[33] Ridwan Adeyemi, Assistant
Communication officer, Alhabibiyyah Islamic Society, 27/01/2026
[34] Ruth
Ademola, 43Years, trader, benefiary of Alhabibiyyah programs, Alhabibiyyah
centre Guzape, 28/1/2026
[35] Hajiya
Habiba Ahmed, Director Empowerment and Endowment, Alhabibiyyah Islamic Society,
Abuja, 27/01/2026
[36] Imam Nazeemdeen Adeyemi,
Principal Alhabbiyyah Islamic Society…
[37] Faisal
Imam Adeyemi, Youth Coordinator, , Alhabibiyyah Islamic Society, Abuja,
31/01/2026
[38] Mallam
Ibrahim Idris, Director finance and human capital Development, Alhabibiyyah…
[39] Revran
Dr Moses Wuye,
Co-founder Interfaith Mediation Centre, Guest in the Abrahamic Mission TV
program, Abuja, 23/05/2026
[40] Imam Nazeemdeen Adeyemi,
Principal Alhabbiyyah Islamic Society…
[41] Mrs Rukayat Adebayo
Adebimpe, 39Yesrs, Office Manager, Alhabibiyyah Centre, Guzape Abuja,
22/05/2026
[42] Al-Habibiyyah
Islamic Society, Annual Report 2024…
[43] Revran
Dr Moses Wuye,
Co-founder Interfaith Mediation Centre, Guest in the Abrahamic Mission…
[44] Revran
Dr Moses Wuye,
Co-founder Interfaith Mediation Centre, Guest in the Abrahamic Mission
[45]Media and Communication,
Alhabibiyyah Islamic Society, Abuja, 15 February, 2026
[46] Mallam
Ibrahim Idris, Director finance and human capital Development, Alhabibiyyah…
[47] Muhammad Nurudeen,
43Years, Director, M&E, Alhabibiyyah Islamic…
[48] Abbas Jimoh, The
Al-Habibiyyah Islamic Society (AHIS), in collaboration with Keystone Bank, has
provided financial literacy to over 300 women in underserved communities in the
FCT, DailyTrust News Online, Available at:
https://dailytrust.com/al-habibiyyah-keystone-bank-take-finance-literacy-to-women-in-fct/1684752873
[49] Habib
Kabir, 34Years, resident of Wuse II, interviewed at Alhabibiyyah Islamic centre
[50] Hajiya Habiba Ahmed,
Director Empowerment and Endowment, Alhabibiyyah Islamic Society…
[51] Muhammad
Abdulrahman, M&E Officer, Alhabibiyyah Islamic Society, Abuja, 27/01/2026
[52] Ridwan Adeyemi, Assistant
Communication officer, Alhabibiyyah Islamic…
[53] Shuaib, Abdullahi A.,
and M. Sohail. "The role of Islamic social finance in societal welfare: a
case study of selected IFBOs in southwest Nigeria." International
Journal of Islamic and Middle Eastern Finance and Management 15, no. 1
(2022): 83-99.
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