Cite this article as: Adeyemi F. A. (2026). Al-Habibiyyah Islamic Society and Social Welfare Delivery in Abuja, 2014-2024. Zamfara International Journal of Humanities, 4(2), 254-273. www.doi.org/10.36349/zamijoh.2026.v04i02.022
BY
Fuad Ademola Adeyemi
Nigerian Defence Academy, Kaduna
Abstract: This study examines the socio-economic contributions of
Al-Habibiyyah Islamic Society as a faith-based institution promoting welfare,
poverty reduction, and community development in Abuja Municipal Area Council
and its surrounding. The study adopts a qualitative research approach, relying
on both primary and secondary sources, including interviews, organisational
records, official reports, media publications, and relevant scholarly
literature. Findings reveal that Al-Habibiyyah Islamic Society has evolved
beyond its traditional religious role into a multipurpose institution that
integrates spiritual guidance with humanitarian services and socio-economic
interventions. Through programmes such as the Food Bank initiative,
humanitarian relief services, economic empowerment schemes, and zakat and
waqf-based interventions, the Society has provided support to widows, orphans,
internally displaced persons, and low-income households. The study further
shows that these chain of programmes have been instrumental in reducing hunger
and stabilized household welfare, empowering women, increased household income,
and encouraged grassroots enterprise development. Beyond material welfare, the
Society’s inclusive outreach has also promoted peaceful coexistence and interfaith
tolerance across communities. The study concludes that Al-Habibiyyah Islamic
Society has significantly complemented government welfare responsibilities and
improved the livelihoods of vulnerable populations. It recommends stronger
partnerships between faith-based organisations, government agencies, and
private stakeholders to expand the developmental impact of such community-based
initiatives in Nigeria.
Introduction
Social welfare is widely regarded as a fundamental requirement for
inclusive socio-economic development and human well-being. Beyond the immediate
provision of relief to vulnerable groups, it creates the social stability
necessary for productivity, community cohesion, and sustainable growth. Where
welfare structures are weak or inadequate, inequality deepens, hardship
increases, and social tensions often become more pronounced.[1] In
developing societies across the world and particularly in Africa, the challenge
of social welfare delivery has remained significant due to rapid population
growth, unemployment, inflation, weak public institutions, and limited state
capacity to meet the needs of expanding urban populations.
Nigeria has been identified as one of the African nations
confronted by severe socio-economic pressures characterized by rising poverty
levels, inflationary hardship, unemployment, and widening inequality. The World
Bank estimates that Nigeria has one of the largest concentrations of extremely
poor people globally, even as it remains richly endowed with natural and human
resources.[2] Income
inequality remains pronounced, with wealth increasingly concentrated among a
small elite while the majority struggles with economic insecurity. Social
protection mechanisms remain limited in coverage and effectiveness, leaving
many households dependent on informal support systems. These structural
weaknesses have exacerbated social exclusion and undermined human dignity,
hence the intervention of faith-based organisations in humanitarian and social
welfare services.[3]
This intervention was possible as religion occupies a central
place in Nigerian society, shaping moral values, social conduct, and public
perceptions of wealth, poverty, and obligation. Islam, alongside Christianity,
plays a significant role in influencing attitudes towards wealth, poverty,
charity, and obligation.[4] Islamic
ethical teachings inform perceptions of economic responsibility through
practices such as Zakat, Sadaqah, Waqf and communal support. The Qur’an
repeatedly links righteousness with care for the poor, equitable distribution
of wealth, and protection of the vulnerable, emphasising that true piety
extends beyond ritual observance.[5] Classical
Islamic jurisprudence conceptualises wealth as a trust from God, thereby
imposing moral obligations on its acquisition, use, and distribution.[6] In
many practicing societies, religious organizations therefore serve as an
established medium guiding the collection of zakat, sadaqah and waqf as well as
its distribution and investment on the righteous path.
It is within this context that Al-Habibiyyah Islamic Society
emerged as one of the prominent faith-based welfare institutions in Abuja.
Established on the principles of Islamic spirituality, compassion, justice, and
service to humanity, the Society has developed beyond a conventional religious
organization into a structured platform for humanitarian intervention and
community development. Through its mosque complex, educational centres,
outreach activities, and organized charitable programmes, Al-Habibiyyah has
become an important channel for welfare delivery among vulnerable populations
in the Federal Capital Territory.[7] Collectively,
these programmes demonstrate how Islamic ethical principles can be translated
into modern welfare practice within rural and urban Nigerian setting.
Although scholarship on poverty and development in Nigeria is
extensive, much of the literature focuses on government intervention schemes,
donor agencies, economic reforms, and secular non-governmental organizations.
Limited scholarly attention has been devoted to the role of Islamic
organizations in structured welfare delivery, particularly within Abuja.
Existing studies on religion and development often discuss faith institutions
in broad terms without sufficiently examining their funding systems, programme
structures, operational strategies, and measurable socio-economic impacts.
Consequently, the contributions of Al-Habibiyyah Islamic Society remain
underexplored despite its visible humanitarian presence. It is against this
background that this study examines the role of Al-Habibiyyah Islamic Society
in Social Welfare Delivery in Abuja municipal area council between 2014 and
2025. In achieving this, the paper analyzes the historical development of the
Society, its funding mechanisms, institutional partnerships, and welfare
programmes, while assessing their contributions to poverty reduction, food
security, empowerment, and socio-economic development. Particular attention is
given to vulnerable communities within the Abuja Municipal Area Council and
surrounding satellite settlements where welfare pressures are most pronounced.
Conceptual Clarifications
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 social welfare and Islamic philanthropy were clarified
as follows:
Social Welfare
Social welfare refers to organized efforts, policies, programmes,
and institutional arrangements aimed at improving the living conditions of
individuals and groups, especially the poor, vulnerable, and socially
disadvantaged. It includes the provision of food support, healthcare, housing
assistance, education, employment opportunities, child protection, and relief
services designed to enhance quality of life and social well-being. According
to Titmuss, social welfare encompasses collective social responses to need,
inequality, and insecurity within society.[8] In
practical terms, it represents a mechanism through which societies care for
members who are unable to fully meet their own socio-economic needs. Within the
Nigerian context, social welfare is delivered through both formal and informal
means. Formal welfare is provided by government agencies through social
investment schemes, poverty alleviation programmes, and emergency relief
efforts.[9] Informal
welfare, however, is often supplied by families, communities, religious bodies,
and charitable organizations. In this study, refers to humanitarian support
programmes including food distribution, skills training, educational support,
economic empowerment, zakat disbursement, health support and waqf investment.
Islamic Philanthropy
Islamic philanthropy refers to charitable giving and social
support rooted in Islamic teachings on compassion, justice, and communal
responsibility.[10] Unlike
secular charity that may be entirely voluntary, Islamic philanthropy includes
both obligatory and voluntary mechanisms for wealth redistribution. It is
guided by the belief that wealth is a trust from God and should be used to
support the needy and promote social balance. The major instruments of Islamic
philanthropy include Zakat (obligatory almsgiving), Sadaqah (voluntary
charity), and Waqf (charitable endowment).[11] These
mechanisms historically supported schools, hospitals, water systems, feeding
centres, and relief for the poor across Muslim societies. In this study,
Islamic philanthropy explains the moral and financial foundation upon which
Al-Habibiyyah Islamic Society operates many of its welfare programmes.
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.[12]
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.[13] 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.[14] 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.[15]
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.[16]
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.[17]
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.[18] 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.[19]
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.[20]
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 2014, through programmes connected to governance reform, civic
responsibility, anti-corruption advocacy, youth engagement, and institutional
capacity development.[21]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.
Mode of Operation of Al-Habibiyyah Islamic
Society
The operation of Al-Habibiyyah Islamic Society was centered on it combine role of religious leadership and modern institutional management, thereby enabling the Society to function not only as a centre of worship but also as an organized platform for education, welfare delivery, humanitarian service, and socio-economic development. Unlike many informal charitable associations, Al-Habibiyyah developed an administrative system that distributes responsibilities across leadership councils, directorates, and programme units.
Organisational Structure of Alhabibiyyah Islamic Society
Board of Trustees: At the apex of the
organization is the Board of Trustees which function as the supreme board of
the society. The board provides strategic oversight, safeguards the founding
vision of the Society, and ensures institutional stability.
National Shuurah Council: Alongside the Board of
Trustees is the National Shuurah Council, representing the consultative
mechanism of the Society. The Shuurah principle, rooted in Islamic governance
traditions, emphasizes consultation in decision-making and collective
responsibility in organizational affairs. Through this system, major policies
and strategic directions are subjected to deliberation rather than unilateral
control.[22]
National Chief Imam/Executive Director: The
day-to-day spiritual and executive leadership of the Society is vested in the
National Chief Imam. This dual role is central to the operational identity of
Al-Habibiyyah because it unites religious authority with administrative
management. As Chief Imam, the office oversees spiritual guidance, sermons,
doctrinal instruction, and moral leadership. As Executive Director, it
coordinates programmes, supervises directorates, mobilizes partnerships, and
ensures that welfare activities align with the broader mission of the
organization. This fusion of spiritual and managerial authority has enabled the
Society to integrate faith with practical service delivery.[23]
Directorates
Beneath the central leadership, the Society
operates through specialized directorates, each responsible for a defined area
of service.
Directorate of Zakat, Endowment, Waqf and Mosque
Support Services: One of the most important of this arrangement is the
Directorate of Zakat, Endowment, Waqf and Mosque Support Services. This unit
manages the mobilization and distribution of Islamic charitable resources such
as zakat and waqf, while also coordinating mosque-related welfare functions.
Through this directorate, donations are converted into scholarships, food
relief, medical support, and assistance for indigent households. It therefore
serves as the financial and moral engine of many of the Society’s welfare
interventions.[24]
Directorate of Humanitarian, Development and
Peace Building: represents the Society’s direct response arm to social
challenges. It coordinates relief materials, community support programmes,
conflict-sensitive outreach, and development-oriented projects. This unit
became especially relevant during periods of economic hardship, displacement
crises, and public emergencies when communities required urgent assistance. Its
peace-building mandate also reflects the Society’s commitment to social harmony
and inter-communal coexistence.[25]
Academy and Islamic Centre: Education remains a
central pillar of the Society’s operations through the Academy and Islamic
Centre. This arm coordinates Qur’anic studies, weekly Ta’alim sessions,
leadership seminars, youth mentorship, marriage counselling, and broader
intellectual engagement. It also sustains the Society’s founding objective of
providing Islamic education to elites, professionals, and younger generations
who may have lacked early formal exposure to religious learning. Through this
centre, Al-Habibiyyah combines spiritual formation with civic consciousness and
personal development.[26]
Directorate of Finance and Administration:
handles budgeting, staff coordination, record keeping, logistics, and internal
governance. The presence of a formal finance and administration unit indicates
that the Society functions with a level of bureaucratic organization uncommon
in many voluntary religious bodies. This structure has likely enhanced donor
confidence and improved the implementation of welfare programmes.[27]
Directorate of Women Forum: Al-Habibiyyah
created the Directorate of Women Forum, which provides a structured platform
for women’s participation in religious, educational, and welfare activities.
This forum likely supports widows, mothers, young women, and female
professionals through mentorship, charity drives, and family development
programmes. Its existence demonstrates the Society’s acknowledgement of women
as key stakeholders in community transformation.[28]
Programme Associates: At the operational level,
the Society deploys Programme Associates in areas such as Gender, Equity and
Social Inclusion; Research and Development; Investment and Business
Development; Rural Development; Livelihood; Monitoring, Evaluation,
Accountability, Research and Learning (MEARL); Governance and Anti-Corruption;
and Communication and Knowledge Management. These units indicate a
professionalized approach in which welfare programmes are planned, monitored,
documented, and continuously improved. It also suggests that Al-Habibiyyah has
moved beyond charity as occasional giving to charity as evidence-based social
intervention.[29]
The Funding of Al-Habibiyyah Islamic Society
The capacity of any humanitarian or faith-based
organization to sustain its programmes and expand its social impact depends
largely on the strength, diversity, and reliability of its funding structure.
Financial resources remain essential for the provision of welfare services,
institutional administration, community outreach, and long-term development
initiatives.[30] For
Al-Habibiyyah Islamic Society, whose activities combine religious guidance with
organized humanitarian intervention, funding has been central to its growth and
effectiveness. Since its establishment, the Society has relied on a combination
of Islamic charitable instruments, voluntary donations, institutional
partnerships, and community support to finance its operations. This
multi-source approach has enabled the Society to maintain regular religious
activities while also financing humanitarian programmes, educational projects,
administrative operations, and welfare interventions.[31] These
sources are discussed as follows:
Islamic Charitable Giving
At the core of the Society’s funding structure
is Islamic charitable giving, particularly through Zakat, Sadaqah, and Waqf.
Zakat, being a compulsory religious obligation for eligible Muslims,
constitutes one of the most structured sources of welfare finance available to
the Society. Through organized zakat collection mechanisms, Al-Habibiyyah
mobilizes contributions from wealthy individuals, professionals, business
owners, and other eligible Muslims who trust the institution to redistribute
their obligations responsibly. These funds are subsequently directed toward
poverty alleviation, food assistance, scholarships, healthcare support, widow
care, rent intervention, and livelihood assistance for the poor.[32]
Closely related to zakat is Sadaqah, which
refers to voluntary charity given at any time and in any amount. Sadaqah
provides the Society with a more flexible source of funding because it can be
donated regularly, seasonally, or in response to emergencies.[33] Members
of the congregation, sympathizers, and well-wishers frequently contribute
sadaqah during Friday prayers, Ramadan, special programmes, and humanitarian
appeals. This source of funding is particularly useful for immediate welfare
needs such as medical emergencies, burial support, feeding schemes, and relief
for distressed households.[34]
Another important pillar of funding is the Waqf
system, which involves charitable endowment of money, land, buildings, or other
assets dedicated permanently for public benefit. Al-Habibiyyah has increasingly
promoted waqf as a sustainable financing mechanism capable of generating
long-term support beyond one-time donations. Through waqf contributions, donors
help fund mosque expansion, educational facilities, welfare programmes, and
community development initiatives.[35] Unlike
direct cash charity, waqf creates durable assets whose returns or utility can
continuously benefit society.
Donations
The Society also derives considerable support
through donations from individial donors and philanthropists, particularly
affluent Muslims, professionals, public servants, entrepreneurs, and business
leaders within Abuja and beyond.[36] Many
of these donors are attracted by the Society’s reputation for accountability,
visible impact, and its philosophy of linking worship with social
responsibility. Contributions from this category often fund large welfare
drives such as Ramadan feeding, orphan support, mass food distribution,
scholarship schemes, and medical outreach programmes. In addition to individual
giving, Al-Habibiyyah has benefited from corporate sponsorships and
institutional partnerships. Some corporate organizations provide financial
donations, food items, logistics support, event sponsorship, and technical
assistance as part of their corporate social responsibility commitments.[37] Such
partnerships became increasingly relevant during periods of economic hardship
when demand for welfare assistance rose sharply. Support from private companies
has helped expand the Food Bank Programme, youth empowerment projects, and
public enlightenment campaigns.
Grant from Charitable Trust and Foundations
The Society’s relationship with development
partners and foundations has also contributed to its financial and
institutional growth. Collaborations with organizations such as the MacArthur
Foundation in governance, accountability, youth development, and civic
engagement enhanced programme funding, staff capacity, and project
implementation systems. These partnerships demonstrate how donor institutions
increasingly recognize credible faith-based organizations as effective channels
for social development.[38]
Membership Contributions
Another funding stream comes through membership
contributions and congregational support. Regular worshippers and registered
members often contribute through monthly dues, special levies, fundraising
appeals, and direct donations during mosque activities. Given the large
congregation associated with Al-Habibiyyah, such grassroots contributions
collectively form an important base for recurrent expenses such as utilities,
staff welfare, maintenance, and routine programme support.[39]
Non-Monetary Contributions
Non-monetary contributions constitute an
important part of the funding system of Al-Habibiyyah Islamic Society. Beyond
cash donations, the Society benefits from in-kind support, volunteer labour,
and free professional services provided by individuals and organizations
committed to its humanitarian mission. These contributions help reduce
operational costs and expand programme reach, especially during periods of
economic difficulty.
In-kind Support: Many supporters donate material
items such as rice, beans, clothing, medical supplies, vehicles, office
equipment, and other essentials used for food distribution, Ramadan feeding,
emergency relief, and welfare outreach.[40] Such
donations enable the Society to preserve cash resources for scholarships,
healthcare support, rent assistance, and administrative needs.
Volunteerism: this is equally significant in the
Society’s operations, members and sympathizers often offer their time and
labour in packaging relief materials, beneficiary registration, crowd control,
logistics, sanitation exercises, and event coordination. This culture of
service strengthens communal ownership while lowering labour expenses.
Professional Services: The Society has also
benefited from the support of professionals, service providers, and technicians
who offer their expertise free of charge, thereby creating an important form of
non-monetary sponsorship. Medical personnel assist during health outreach
programmes, while lawyers, accountants, and consultants provide advisory and
administrative services. Engineers, electricians, ICT specialists, media
practitioners, printers, decorators, and transport operators also support
projects and events through free or discounted services.[41]
Nature of Al-Habibiyyah Social-Welfare Services
in Abuja
Social welfare occupies a central place in all
enduring moral traditions because societies are judged not only by their wealth
or institutions, but by how they treat the poor, the weak, and the socially
excluded.[42] Both
Islamic and Biblical traditions emphasize that charity, compassion, and justice
are essential obligations of believers. While the Qur’an repeatedly commands
care for the needy, the Bible similarly teaches that service to humanity is
service to God. In the Book of Proverbs, it is stated that “Whoever is kind to
the poor lends to the Lord”[43],
while the Gospel of Matthew stresses that feeding the hungry and caring for the
vulnerable are acts of righteousness.[44] These
shared ethical values demonstrate that welfare delivery is not merely a social
policy concern but also a moral responsibility rooted in divine teachings. It
is within this wider humanitarian and spiritual context that Al-Habibiyyah
Islamic Society has developed a practical welfare system under all it branches
across Nigerian states.
Rather than restricting religion to worship
alone, Al-Habibiyyah has translated faith into action through structured
interventions that support widows, orphans, youths, elderly persons, displaced
families, and struggling households within Abuja Municipal Area Council and
surrounding communities.The nature of these services is reflected in the
Society’s major welfare programmes, namely the Food Bank Programme, Zakat and
Waqf Programme, Do Something Programme, and Al-Birr Programme, each of which
addresses specific dimensions of social need and human development.[45]
Food Bank Programme
The Food Bank Programme is one of the most
visible and impactful welfare initiatives of Al-Habibiyyah Islamic Society. As
poverty and food insecurity became more evident in Nigeria, the Society
introduced the programme in 2008 as a structured response to hunger, hardship,
and the growing inability of many households to afford regular meals. It was
established to provide regular food assistance to households facing economic
hardship, especially during periods of inflation, recession, and declining
purchasing power.[46] Through
donations from individuals, corporate bodies, and community partners, the
programme distributes staple food items such as rice, beans, garri, oil, and
other household essentials. In its early phase, the programme catered for a
relatively modest number of beneficiaries largely widows, elderly persons,
struggling families, and low-income workers within Abuja Municipal Area
Council, with distribution figures estimated in the hundreds during periodic
outreach exercises.[47]
As economic conditions worsened and public
awareness of the programme increased, the Food Bank steadily expanded in scale
and organization. Through donations from private individuals, corporate bodies,
philanthropists, and community partners, Al-Habibiyyah was able to increase
both the quantity of food distributed and the number of beneficiaries reached.
Over time, the programme evolved beyond periodic dry-food distribution into a
more comprehensive feeding initiative. A major stage in its development was the
incorporation of cooked meal services on every Friday, during Ramadan, Eid
celebrations, and other festive periods.[48] During
Ramadan especially, the Society began organizing large-scale daily iftar meals
and take-home feeding packages for fasting Muslims, travelers, laborers,
students, and needy households. The Ramadan feeding which began with 200 person
capacity has now been expanded to cover at least 2500-3000 people and was not
restricted to only the Muslim, every needy including Christians’ and people
from other faith are served with love.[49] This
addition transformed the programme from a conventional food relief scheme into
a broader communal feeding system that addressed both spiritual and
humanitarian needs.
Zakat and Waqf Programme
Zakat is one of the five pillars of Islam and
refers to a compulsory form of almsgiving that involves the transfer of a
portion of wealth from eligible Muslims to a specified category of
beneficiaries that include the poor, the needy, workers under the owners
businesses, debtors, travelers in distress, and others requiring assistance. It
is both a religious obligation and an economic instrument designed to reduce
inequality and protect the vulnerable. Through systematic collection and
allocation, zakat is intended to provide a sustainable safety net for
marginalized populations. Historical and contemporary evidence suggests that
when administered effectively, zakat can reduce vulnerability and promote
social cohesion by ensuring that wealth circulates more equitably within the
community.[50]
Waqf unlike zakat, refers to a permanent charitable endowment in which an asset, property, or financial resource is dedicated for public benefit in accordance with Islamic principles. Once declared waqf, the asset is preserved while its proceeds are used for charitable purposes such as education, healthcare, mosques, orphan care, or poverty relief.[51] Historically, waqf institutions played central roles in sustaining public services across many Islamic civilizations. Modern waqf systems increasingly include investment funds, landed property, and community trusts that generate income for welfare programmes.
The Zakat and Waqf Programme represents
Alhabibiyya’s organize
d use of Islamic social finance for welfare delivery. Through zakat collections from eligible Muslims and waqf endowments from donors, Al-Habibiyyah mobilizes resources for poverty alleviation and long-term community support. Funds generated through this programme are used for educational scholarships, medical assistance, widow support, business start-up grants, rent intervention, orphan care, and direct financial aid to indigent persons. The waqf component also promotes sustainable charity through dedicated assets or investments whose returns can continuously support welfare activities. This programme has enabled the Society to convert religious obligations into structured and measurable social impact.[52]
Do Something Programme
The Do Something Programme is youth- and
community-centred in orientation. It was designed to encourage volunteerism,
civic responsibility, leadership development, and active participation in
community transformation. Through this initiative, young people are mobilized
to engage in sanitation campaigns, humanitarian outreach, mentorship
programmes, awareness drives, and social impact projects. The programme also
seeks to redirect youths from idleness, drug abuse, and social vices toward
productive service and responsible citizenship. By promoting action-oriented
participation, the initiative reflects the Society’s belief that welfare is not
only about receiving aid but also about empowering people to contribute
positively to society.
Al-Birr Programme
The Al-Birr Programme derives its inspiration
from the Islamic concept of righteousness, kindness, and benevolence. It
focuses primarily on sustained support for vulnerable and socially
disadvantaged groups such as widows, orphans, elderly persons, and persons
living with disabilities. Through this programme, beneficiaries receive food
items, clothing, healthcare assistance, emotional support, and other welfare
services aimed at restoring dignity and reducing social neglect.[53] The
programme also strengthens communal solidarity by reminding members of their
moral duty to care for those in need. In many respects, Al-Birr represents the
compassionate face of the Society’s humanitarian mission.
Impact of Al-Habibiyyah Programs on
Socio-Economic Development in Abuja
The breadth and consistency of Al-Habibiyyah
Islamic Society’s programmes have transformed the organisation from a
conventional religious body into a functional social institution that
complements government’s designated responsibilities in welfare provision,
poverty reduction, education support, humanitarian assistance, and community
development. Through its wide range of interventions, the Society has extended
critical support to vulnerable populations whose needs often exceed the
capacity of public institutions, thereby positively impacting the lives of
ordinary citizens through improved access to basic necessities, enhanced
livelihoods, economic resilience, and reduced social hardship. Beyond these
material benefits, its inclusive outreach and humanitarian engagements have
also encouraged peaceful coexistence, tolerance and interfaith dialogue across
communities. Accordingly, the discussion that follows examines these
contributions systematically:
Impact on Food Security and Poverty Alleviation
One of the most visible contributions of Al-Habibiyyah Islamic Society to socio-economic development lies in its food security and poverty alleviation programmes, which were established to respond to the growing needs of vulnerable populations affected by poverty, unemployment, displacement, and the rising cost of living in Nigeria. Through initiatives such as the Food Bank Programme, Ramadan feeding schemes, emergency relief distributions, and targeted assistance to widows, orphans, internally displaced persons, and low-income households, the Society has provided immediate succour to thousands of beneficiaries across Abuja and adjoining communities. Through the Food Bank Programm, the society provide meals to over 500 persons on every Friday after the Juma’ah prayer in its Abuja mosque compound. During Ramadan fasting, the food is usually upgraded, providing morethan 2,500 people with the food to break their fast. On an annual estimate, these dual feeding translates to over 200,000 meal portions distributed throughout every year.[54]
An ongoing Ramadan feeding from Alhabibiyyah
Mosque
The image show Muhammad Nurudeen, Alhabibiyyah Director of Operations Coordinating one of the Ramadan feeding session.[55]
These interventions have helped to reduce
hunger, improve household welfare, and cushion the effects of economic hardship
on ordinary citizens, particularly during periods of inflation and economic
downturn. For many low-income families, regular access to food support has
helped to stabilize household consumption expenditure, freeing scarce income
for rent, healthcare, transportation, and children’s education.[56] During
Ramadan and festive periods, the Society’s cooked meal and food package distributions
have expanded the scale of outreach, often reaching several additional
thousands of fasting Muslims and non-Muslim vulnerable residents alike. In
practical terms, the programme contributes to lowering the immediate risk of
malnutrition, especially among children and elderly dependants in poor
households.
Beyond charitable feeding, the programme also
complements government social protection mechanisms in a context where Nigeria
continues to experience significant poverty pressures. With national
multidimensional poverty estimates indicating that millions of Nigerians face
deprivation in nutrition, health, education, and living standards,
Al-Habibiyyah’s food interventions represent an important non-state support
structure.[57]
Economic Empowerment and Livelihood Development
Al-Habibiyyah Islamic Society has equally made
significant contributions to socio-economic development through its “Do
Something Program” that centres on economic empowerment and livelihood support
initiative. Recognizing that sustainable poverty reduction requires productive
capacity rather than temporary relief alone, the Society has adopted an
empowerment-based development model that focuses on skills acquisition,
enterprise promotion, and financial inclusion. Key components of these
interventions include financial literacy training, small business support for
women, entrepreneurship mentoring, and vocational guidance targeted
particularly at widows, unemployed youths, and low-income households.[58] Through
such programmes, beneficiaries are equipped with practical knowledge on savings
culture, budgeting, record keeping, investment discipline, and income
management.
One of the most notable dimensions of this intervention has been its focus on women’s economic participation. In partnership-driven initiatives with Keyston Bank, Al-Habibiyyah has trained over 300 women in financial literacy and enterprise development, while many participants were assisted to open formal bank accounts for the first time. This is particularly significant in a context where women in low-income communities often face exclusion from formal financial systems and limited access to startup capital.[59] By encouraging women to establish petty trading ventures, food processing businesses, tailoring services, and other home-based enterprises, the Society has helped many participants generate supplementary income to support household needs and children’s welfare.
Al-Habibiyyah Women Financial Literacy Training
Hajiha Habiba Ahmed, Director Empowerment &
Endowment Along side women from Kpaduma and Kobi villages in Guzape, After the
training session.[60]
The socio-economic impact of these programmes is
visible in several ways. First, improved financial knowledge has enabled
beneficiaries to better manage household resources, reduce wasteful spending,
and build savings habits. Second, women’s participation in income-generating
activities has increased household earnings and reduced vulnerability to
economic shocks, especially in single-parent or low-income families. Third, the
growth of micro-enterprises among beneficiaries has stimulated grassroots economic
activity through local production, trading, and service delivery within
communities. Even modest ventures such as retail kiosks, catering, tailoring,
and small-scale farming can create multiplier effects by supporting suppliers,
customers, and informal employment networks.[61]
Contributions of the Zakat and Waqf Programs
The Zakat and Waqf programme of Al-Habibiyyah
Islamic Society constitutes one of its most strategic instruments for
socio-economic development, extending far beyond traditional charity to a
structured system of social investment and human capital support. Through this
mechanism, the organisation has been able to channel resources into critical
sectors of need, particularly education sponsorship, healthcare assistance,
rent support, livelihood empowerment, and emergency welfare relief, thereby
addressing both immediate deprivation and long-term poverty cycles. Through
this intervention the society disburses over 100 million naira between 2022 and
2025 disbursement, benefiting over 500 individuals in need. For instance, the
society disburses about ₦30 million in zakat funds to 140 beneficiaries,
alongside empowerment tools and support packages in 2025. This means that, on
average, each beneficiary received assistance valued at over ₦214,000, either
in direct cash, productive equipment, or a combination of both. Looking at the
Nigerian economic state, such support can provide critical startup capital for
petty trading, tailoring, livestock rearing, food vending, transportation
services, or other small-scale enterprises.[62]
In the area of education support, the programme
provides scholarships, school fees assistance, and learning materials for
students from low-income households. This intervention has enabled many
children and youths who would otherwise drop out of school due to financial
constraints to continue their education. By reducing educational exclusion, the
initiative contributes directly to human capital development, improved literacy
levels, and future employability among beneficiaries. In many cases, students are
also supported with uniforms, textbooks, and examination fees, thereby easing
the financial burden on struggling families.[63]
In terms of healthcare assistance, zakat funds
are used to support medical bills, surgical procedures, prescription drugs, and
hospital admissions for indigent patients. This has proven critical in
emergency situations where families are unable to afford life-saving treatment.
By subsidizing healthcare costs, the programme helps reduce preventable deaths,
improves access to medical services, and strengthens the overall well-being of
vulnerable populations. Beyond these core areas, the programme extends to rent
support intervention playing a crucial role in preventing homelessness and
displacement among low-income families. Beneficiaries facing eviction or
inability to renew tenancy agreements are provided with temporary financial
assistance to stabilize their living conditions. This support not only ensures
shelter security but also contributes to household stability, particularly for
widows, orphans, and unemployed persons.[64]
Conclusion
From the foregoing, it has been established that
faith-based organisations have increasingly evolved beyond their traditional
role as centres of worship into multipurpose institutions that integrate
spiritual guidance with humanitarian services, social welfare delivery, and
community development. The socio-economic interventions of Al-Habibiyyah
Islamic Society, as discussed under this study represent an exemplary case that
validates this transformation. The Society has demonstrated how a religious
body can effectively combine faith-based values with practical responses to
poverty, inequality, and human suffering through programmes such as the Food
Bank initiative, humanitarian relief services, economic empowerment schemes,
and zakat and waqf-based interventions. These initiatives derive Islamic
providence, have positively impacted vulnerable populations in Abuja and
surrounding communities by reducing hunger, stabilizing household welfare, and
providing support to widows, orphans, internally displaced persons, and
low-income families. Its empowerment programmes in financial literacy,
entrepreneurship, and women-focused business support have promoted
self-reliance, increased household income, and stimulated grassroots enterprise
development. Beyond material welfare, the Society’s inclusive humanitarian
outreach has also fostered peaceful coexistence and interfaith tolerance across
communities. The study therefore concludes that Al-Habibiyyah Islamic Society
has evolved into a functional socio-development institution whose programmes
have substantially improved livelihoods, strengthened social inclusion, and
complemented government welfare responsibilities, thereby illustrating the
wider developmental potential of faith-based organisations in contemporary
society.
Bibliography
Oral Interviews
|
S/N |
Name |
Age |
Occupation |
Place of Interview |
Date |
|
1.
|
Alhaji Abdulganiyu Abdulrasak, |
54Years |
National Secretary Alhabibiyyah
Islamic Society |
Abuja, |
28/01/2026 |
|
2.
|
Abdussomod A Adeyemi |
32Years |
New Media |
Ahabibiyyah HQ, Abuja |
28/01/2026 |
|
3.
|
Faisal Imam Adeyemi, |
30Years |
Youth Coordinator, , Alhabibiyyah
Islamic Society |
Ahabibiyyah HQ, Abuja |
31/01/2026 |
|
4.
|
Hajiya Habiba Ahmed, |
56Years |
Director Empowerment and Endowment, , |
Alhabibiyyah Islamic Society, Abuja |
27/01/2026 |
|
5.
|
Imam Nazeemdeen Adeyemi, |
58Years |
Principal Alhabbiyyah Islamic
Society, |
Ahabibiyyah HQ, Abuja |
31/01/2026 |
|
6.
|
Mallam Ibrahim Idris, |
55Years |
Director finance and human capital
Development |
Ahabibiyyah HQ, Abuja |
29/01/2026 |
|
7.
|
Muhammad Abdulrahman, |
34Years |
M&E Officer, Alhabibiyyah Islamic
Society |
Ahabibiyyah HQ, Abuja |
27/01/2026 |
|
8.
|
Muhammad Nurudeen |
43Years |
Director, M&E, Alhabibiyyah
Islamic Society |
|
28/01/ 2026 |
|
9.
|
Ridwan Adeyemi, |
32Years |
Assistant Communication officer, |
Alhabibiyyah Islamic Society |
27/01/2026 |
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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
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Society, 2023).
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An Islamic perspective. The Islamic Foundation. Available at:
https://www.amazon.com/Future-Economics-Islamic-Perspective/dp/0860373452
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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,
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Secular (New York: Palgrave Macmillan, 2008).
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"Knowledge, work, and social welfare as Islamic socioeconomic development
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Foundation: The Grantee Profile. Retrieved from; https://www.macfound.org/grantee/al-habibiyyah-islamic-society-10114560/,
assessed 25th March, 2025
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Society, Abuja, 15 February, 2026
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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.
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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)
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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.
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no. 1 (2019): 1-8.
25. Weiss, Holger. Social welfare in Muslim
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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] 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.
[2] World Bank, Nigeria Development Update:
Seizing the Opportunity (Washington, DC: World Bank, 2023)
[3] Ebenezer Obadare and Wale Adebanwi,
“The Power of Religion in Nigerian Public Life,” Journal of Contemporary
African Studies 28, no. 4 (2010): 421–440.
[4] Ebenezer Obadare and Wale Adebanwi,
“The Power of Religion in Nigerian Public Life…425
[5] The Qur’an, 2:177
[6] Mohammad Hashim Kamali, Shari‘ah Law: An
Introduction (Oxford: Oneworld Publications, 2008).
[7] Al-Habibiyyah Islamic Society, Official Profile and
Community Outreach Report (Abuja: Al-Habibiyyah Islamic Society,
2023).
[8] Richard M. Titmuss, Essays on the Welfare State (London:
George Allen & Unwin, 1958)
[9] Weiss, Holger. Social welfare in
Muslim societies in Africa. Nordic Africa Institute, 2002.
[10] 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),
[11] Gerard Clarke and Michael Jennings,
eds., Development,
Civil Society and Faith-Based Organizations: Bridging the Sacred and the
Secular (New York: Palgrave Macmillan, 2008).
[12] Al-Habibiyyah Islamic Society, Official Profile and
Community Outreach Report…2
[13] Al-Habibiyyah Islamic Society, Annual Humanitarian
Activities Report 2024 (Abuja: Al-Habibiyyah Islamic Society,
2025)
[14] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja, 28 February, 2026
[15] Al-Habibiyyah Islamic Society, Official Profile and
Community Outreach Report…
[16] 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
[17] Al-Habibiyyah Islamic Society, 5th National
Zakat and Waqf Day, 15th Public Zakat Disbursement (Abuja:
Al-Habibiyyah Islamic Society, 2025)
[18] MacArthur Foundation, Al-Habibiyyah
Islamic Foundation: The Grantee Profile…
[19] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[20] Al-Habibiyyah Islamic Society, Annual Humanitarian
Activities Report 2024 (Abuja: Al-Habibiyyah Islamic Society,
2026)
[21] MacArthur Foundation, Al-Habibiyyah
Islamic Foundation: The Grantee Profile…
[22] Alhaji Abdulganiyu Abdulrasak, National Secretary Alhabibiyyah
Islamic Society, Abuja, 28/02/2026
[23] Alhaji Abdulganiyu Abdulrasak, National Secretary Alhabibiyyah…
[24] Ridwan Adeyemi, Assistant Communication officer, Alhabibiyyah
Islamic Society, 27/01/2026
[25] Ridwan Adeyemi, Assistant Communication officer, Alhabibiyyah
Islamic…
[26] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[27] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[28] Alhaji Abdulganiyu Abdulrasak, National Secretary Alhabibiyyah…
[29] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[30] 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.
[31] Mallam Ibrahim Idris, Director finance
and human capital Development, Alhabibiyyah Islamic Society, Abuja, 29/01/2026
[32] Mallam Ibrahim Idris, Director finance
and human capital Development, Alhabibiyyah…
[33] Shuaib, Abdullahi A., and M. Sohail. "The role of Islamic
social finance in societal welfare: a case study of selected IFBOs in southwest
Nigeria….
[34] Mallam Ibrahim Idris, Director finance
and human capital Development, Alhabibiyyah…
[35] Mallam Ibrahim Idris, Director finance
and human capital Development, Alhabibiyyah…
[36] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[37] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[38] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society, Abuja, 27/01/2026
[39] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society…
[40] Faisal Imam Adeyemi, Youth Coordinator,
, Alhabibiyyah Islamic Society, Abuja, 31/01/2026
[41] Mallam Ibrahim Idris, Director finance
and human capital Development, Alhabibiyyah…
[42] 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.
[43] The Holy Bible, New International
Version (Grand Rapids, MI: Zondervan, 2011), Proverbs 19:17.
[44] The Holy Bible, New International
Version (Grand Rapids, MI: Zondervan, 2011), Matthew 25:35–40.
[45] Ridwan Adeyemi, Assistant Communication officer, Alhabibiyyah
Islamic…
[46] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society…
[47] Muhammad Abdulrahman, M&E Officer,
Alhabibiyyah Islamic Society, Abuja, 27/01/2026
[48] Muhammad Abdulrahman, M&E Officer,
Alhabibiyyah Islamic Society
[49] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society…
[50] 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
[51] Shuaib, Abdullahi A., and M. Sohail. "The role of Islamic
social finance in societal welfare: a case study of selected IFBOs in southwest
Nigeria…87
[52] Imam Nazeemdeen Adeyemi, Principal Alhabbiyyah Islamic
Society, Abuja, 31/01/2026
[53] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society….
[54] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society…
[55] Media and Communication, Alhabibiyyah Islamic Society, Abuja, 15
February, 2026
[56] Media and Communication, Alhabibiyyah Islamic Society…
[57] Muhammad Nurudeen, 43Years, Director,
M&E, Alhabibiyyah Islamic Society, Abuja…
[58] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society…
[59] 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
[60] Media and Communication, Alhabibiyyah Islamic Society, Abuja, 15
February, 2026
[61] Hajiya Habiba Ahmed, Director
Empowerment and Endowment, Alhabibiyyah Islamic Society…
[62] Imam Nazeemdeen Adeyemi, Principal Alhabbiyyah Islamic
Society
[63] Imam Nazeemdeen Adeyemi, Principal Alhabbiyyah Islamic
Society
[64] Muhammad Abdulrahman, M&E Officer, Alhabibiyyah Islamic Society
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