RELIGION, EDUCATION AND PEACEFUL CO-EXISTENCE

Edited by:

Dr. Oyeneye, I. O.

Dr. Salako, T. A.

&

Dr. Azeez, A. O.

NATIONAL ASSOCIATION FOR THE STUDY OF RELIGIONS AND EDUCATION (NASRED)

RELIGION, EDUCATION AND PEACEFUL CO-EXISTENCE

Edited By:

Dr. Oyeneye, I. O.

Dr. Salako, T. A.

Dr. Azeez, A. O.

ISBN: 978-978-54420-1-4

© National Association for the Study of Religions and Education (NASRED)

Published November 2018

All rights reserved

No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means – electronic, mechanical, photocopying, recording or otherwise without the prior written permission from the association (NASRED).

Published by:

The National Association for the Study of Religions and Education (NASRED), Nigeria.

DEDICATION

In line with the tradition of NASRED to dedicate the publication to the Host of the institution where the Conference is held, this Book, Religion, Education and Peaceful-coexistence is dedicated to Professor Abayomi A. Arigbabu, the Vice Chancellor, Tai Solarin University of Education, Ijagun, Ijebu-Ode, Ogun State, Nigeria. He was the Chief Host at the NASRED 2018 International Conference held at the Tetfund Hall, Tai Solarin University of Education, Ijagun, Ijebu-Ode. He gave accommodation free to all the National Executive Officers of NASRED throughout the period of the Conference. He was also physically present to declare the NASRED International Conference opened. The association appreciates the Vice Chancellor for the total support he gave the association throughout the period of the Conference and also for launching some copies of the 2017 NASRED Journal on behalf of the University.

EDITORIAL

The 32nd edition of the National Association for the Study of Religions and Education (NASRED) and maiden International Conference was held at the Tetfund Hall of Tai Solarin University of Education, Ijagun, Ijebu-Ode between November 12th and 16th 2018. The theme of the Conference was “Religion, Education and Peaceful Co-existence”. The choice of the theme was influenced by the incessant crises witnessed in the country and world at large which were orcheastrated by religion or so labeled as religious crises. The association is of the view that the primary aim of any religion is to foster and promote peaceful co-existence among all people of the world. Contrary to this however is that crises have erupted due to the participatory efforts of religious leaders and adherents. This has not left any particular religion out of the show. To make religion and religious people play their primary role and achieve the primary goal, this theme was chosen.

About forty-one schorlarly papers which dealt with the theme and related ones were presented. Scholars submitted that religion and religious adherents are to be agents of peace and peaceful co-existence and that religion is not to be used as an instrument of war and destruction. Scholars also recommended measures for the Federal and State governments among which are to make religious education compulsory at all levels of our educational system and to create a conducive atmosphere for all religions to operate without any fear of attacks or molestation from opposing groups.

The Book has been put into three sections thus:

• Section A: Contributions of Islamic Religious Education to Peaceful Co-existence.
• Section B: Contributions of Christian Religious Education to Peaceful Co-existence
• Section C: General Education and Peaceful Co-exdistence

The Editorial Board uses this medium to thank the National Executives of NASRED for the support it has been enjoying to achieve its goals. Also participants are appreciated for the scholarly contributions to find solution to religious crises looming in the county in particular and world at large.

Dr. Oyeneye, Isaac, O.

Editor – in Chief

EDITORIAL BOARD

(Members of the Editorial Board 2016 – 2019)

Editor – In – Chief

Dr. Oyeneye, I. O.

Department of Christian Religious Studies, Tai Solarin College of Education, Omu-Ijebu, Ogun State, Nigeria

Associate Editors

Professor Dairo, A. O.

Department of Religious Studies, Redeemers University, Ede, Osun State, Nigeria

Dr. Folorunso, M. A.

Department of Languages and Linguistics, Faculty of Humanities and Culture, Osun State University, Osogbo, Osun State, Nigeria

Dr, Ismaila, B. R.

Department of Islamic Studies, Federal College of Education, (Special), Oyo, Oyo State, Nigeria

Dr. Salako, T. A.

Department of Religious Studies, College of Humanities, Tai Solarin University of Education, Ijagun, Ijebu-Ode, Ogun State, Nigeria

Editorial Advisory Board

Professor Ojo, M. A.

Department of Religions, Obafemi Awolowo University, Ile-Ife, Osun State, Nigeria

Professor Abdul Rahman, M. O.

Department of Arabic and Islamic Studies, University of Ibadan, Ibadan, Oyo State, Nigeria

Professor Bidmos, M. A.

Department of Arts and Social Sciences, Faculty of Education, University of Lagos, Akoka, Yaba, Lagos

Dr. Abdul Malik, A.

Department of Dawah and Communications, Universiti Sains Islam Malaysia,

Nilai, Negeri Sembilam, Malaysia

NOTES TO CONTRIBUTORS

Contributors to NASRED Book of Readings are to note that:

• Papers presented are to be reworked based on comments and observations made during the conferenceby other participants. However, meaningful and relevant comments are to be included as there could be other comments not directly related to the presentation or focus of the theme.

• Reworked papers should not exceed 15 pages of A4 paper, double spacing, Times New roman, 12inches font.

• Author’s name and address, institutional affiliation, email and phone numbers, title of paper, abstract of not more than 150 pages, keywords of not more than 7 words, should be supplied.

• Contributors are to cite published works. APA referencing style to be adopted etc.

• Soft copy of the corrected paper to be sent to [email protected]

NOTES ON CONTRIBUTORS

1. Professor Murtala Aderemi Bidmos

            Former Dean of Education,

            University of Lagos Akoka, Yaba, Lagos

2. Adeleke, R.S.

            Departemnt of Religious Studies, School of Arts and Social Sciences,

           Adeyemi College of Education, Ondo

3. Ajani Tunde Olanrewaju

           Department of Religious Studies,

           Adeyemi College of Education, Ondo

4. Mallam Yusuf Muhammad Alghazzali

           Department of Islamic Studies

           Federal College of Education (Special), Oyo

5. Ogunjobi, Oladele Matthew

            Department of Christian Religious Studies,

            Kwara State College of Education, Oro

6. Adepoju, Joel Adeyemi 

            Baptist College of Theology,

            Agbowa Campus, Lagos

7. Shittu Morufudeen Adeniyi

Department of Arabic Language, School of Languages,

Michael Otedola College of Primary Education, (MOCPED), Noforija, Epe, Lagos

8. Onabajo, Wasiu Adekunle

Department of Arabic Language, School of Languages,

Michael Otedola College of Primary Education, (MOCPED), Noforija, Epe, Lagos

• 9. Adeloye Gabriel Oludele,

Baptist College of Theology, Lagos

10. Hashim, Olanrewaju Shuarau

Department of Islamic Studies

Adeniran Ogunsanya College of Education

Oto/Ijanikin, Lagos

11. Abdul-Azeez, M. Ashimiyu

Department of Islamic Studies, School of Arts and Social Sciences,

Emmanuel Alayande College of Education, Oyo

12. Kolawole, Hakeem Adeyinka

Department of Islamic Studies

Adeniran Ogunsanya College of Education

Oto/Ijanikin, Lagos

13. Nuhu Ogirima

Department of Islamic Studies, Federal College of Education,

Okene, Kogi State

14. Rauf Adeola Lateef-Imam

Adeniran Ogunsanya College of Education,

Otto/Ijanikin, Lagos

15. Oseni Jamiu Adelaja

Adeniran Ogunsanya College of Education,

Otto/Ijanikin, Lagos

16. Olawuwo Abdul Fatai Ayinla

Department of Islamic Studies,

Federal College of Education, Katsina

17. Sunday Noah Onaolapo

Department of Christian Religious Studies,

Federal College of Education,

Katsina, Katsina State

18. Tinuke Ademilua (Mrs)

Social Studies Department, School of Secondary Education,

Federal College of Education, Katsina

1. 19. Muhammad Hadi Ismail

            Department of Religion, History and Heritage Studies,

            Kwara State University, Ilorin, Kwara State

20. Adebayo Mathew Sunday

Curriculum Studies & Educational Technology Department,

School of Education,

Kwara State College of Education Ilorin

21. Mikail Adebisi FOLORUNSHO,

Department of Foreign Languages,

College of Humanities and Culture, (Ikire Campus),

Osun State University, Osogbo, Osun State. Nigeria

22. Jamiu Adebayo Azeez,

Department of Arabic Studies,

School of Languages,

Osun State College of Education, Ilesa Osun State. Nigeria

23. S.O Omidiwura,

Department of Religious Studies,

Adeyemi College of Education, Ondo

24. Akinmameji, A. J

Department of Religious Studies,

Adeyemi College of Education, Ondo

25. Emmanuel O. Oyemomi,

Rector, Baptist College of Theology, Lagos

26. Otunuyi, Abdul-Hafeez Toluwalase

Department of Islamic Studies

Michael Otedola College of Primary Education

Noforija-Epe, Lagos State

27. Agbabiaka-Mustapha Muinat Abiola

Department of Islamic Studies

Michael Otedola College of Primary Education

Noforija-Epe, Lagos State

28. Kazeem, Sirajudeen Adebola

Department of Islamic Studies

Michael Otedola College of Primary Education

Noforija-Epe, Lagos State

29. Rapheal, Ojo Joseph

Department of Religion and African Culture,

Adekunle Ajasin University, Akungba-Akoko,

Ondo State, Nigeria

30. Bolaji, Rasheed Babatunde

             Department of History, School of Secondary Education,

             Arts and Social Sciences Programme,

             Federal College of Education (Special), Oyo

• 31. Hassan Muhammad Kannike

Department of Religion,

University of Ilorin, Ilorin, Nigeria

TABLE OF CONTENT

1. Tiltle Page
2. Dedication
3. Notes on Contributors

SECTION A

CONTRIBUTIONS OF ISLAMIC RELIGIOUS EDUCATION TO PEACEFUL CO-EXISTENCE

1. Deployement of Religion for Realization of Orderliness in the Society –

Professor Murtala Aderemi Bidmos

2. Proliferation of Islamic Fora in Nigeria: An Index for Administration of Muslim Education and Intral/Inter Faith Co-Existence –

Adeleke, R.S.

3. Islamic Education and Attainment of Peace in Nigeria –

Mallam Yusuf Muhammad Alghazzali

4. Linguistic Approach And Religious Parley In Fostering Peaceful Co-Existence In Our Contemporary Society-

Shittu Morufudeen Adeniyi & Onabajo, Wasiu Adekunle

5. Peaceful Co-Existence in Islam: Myth or Reality?

Hashim, Olanrewaju Shuarau & Kolawole, Hakeem Adeyinka

6. Civil Rights Under Religious Diversities: The Sharī‘Ah Approach To Inter-Faith Communications –

Abdul-Azeez, M. Ashimiyu

7. The Implicit Tolerance in Sulh Hudaibiyyah As A Panacea For Peaceful Co-Existence –

Nuhu Ogirima

8. Religious Harmony And Peaceful Coexistence: A Quranic Perspective

            Rauf Adeola Lateef-Imam & Oseni Jamiu Adelaja

9. Islamic Principles To Achieving Peaceful Religious Co-Existence In Our Contemporary Society –

Olawuwo Abdul Fatai Ayinla

10. Islamic Concept of Peace and Peaceful Co-Existence in Nigeria Milieu –

Muhammad Hadi Ismail & Hassan Muhammad Kannike

11. Peaceful Co-Existence As A Leitmotif In Selected Arabic Writings Of Yoruba ʽUlamāʾ –

Mikail Adebisi FOLORUNSHO & Jamiu Adebayo Azeez

12. Mosque Administration And Peaceful Co-Existence: A Case Study Of Imamship In The MOCPED Muslim Community, Noforija, Epe, Lagos State –

Otunuyi, Abdul-Hafeez Toluwalase, Agbabiaka-Mustapha Muinat Abiola & Kazeem, Sirajudeen Adebola

SECTION B

CONTRIBUTIONS OF CHRISTIAN RELIGIOUS EDUCATION TO PEACEFUL CO-EXISTENCE

13. Christianity And Peaceful Co-Existence In Matthew 5:9 And Its Implications For Religious Adherents In Africa

Adepoju, Joel Adeyemi 

14. The Roles Of Christian Leaders In Promoting Peaceful Coexistence In Nigeria –

Adeloye Gabriel Oludele,

15. The Place of Inter-Religious Dialogue in  Peaceful Co-Existence –

Sunday Noah Onaolapo

16. The Place Of Interreligious Dialogue In Peaceful Coexistence In Nigerian Society –

S.O Omidiwura & Akinmameji, A. J

17. Christianity And Peaceful Co-Existence: An Exegetical Analysis Of The Warnings Not To Reject The Grace Of God In Hebrews 12:14-16

Emmanuel O. Oyemomi,

18. Towards Religious Understanding: An Assessment of the Role of Religious Leaders as a Double-edged Sword in Christian-Muslim Relations in Nigeria –

Rapheal Ojo Joseph

SECTION C

GENERAL EDUCATION AND PEACEFUL CO-EXISTENCE

19. Religious Ethics And Politics: An Evaluation Of Politicking Towards Nigeria’s 2019 General Election –

           Ajani Tunde Olanrewaju

20. Religio-Political Situation In Sudan And The Fear Of Secession In Nigeria –

Ogunjobi, Oladele Matthew

21. Religion In Politics: Effect On Educational Development –

Tinuke Ademilua (Mrs)

22. The Role Of   Broadcasting- Media Technology In Religion, Education And Peaceful Co- Existence –

Adebayo Mathew Sunday

23. The Role of Religious Institutions and Peaceful Co-Existence in Nigeria: The Case of Islamic and Christian Religions

Bolaji Rasheed Babtunde

SECTION A

CONTRIBUTIONS OF ISLAMIC RELIGIOUS EDUCATION TO PEACEFUL CO-EXISTENCE

Keynote Address:

By Professor Murtala Aderemi Bidmos

Former Dean of Education, University of Lagos Akoka, Yaba, Lagos

DEPLOYEMENT OF RELIGION FOR REALIZATION OF ORDERLINESS IN THE SOCIETY

Introduction

A key variable in this title is orderliness in the society which is defined as actualization of development in all its ramifications, progress (full employment, health care delivery and food security) and enthronement of peaceful co-existence (mutual understanding and mutual respect among adherents of various faiths). On the other hand, deployment of religion simply means explainin g, interpreting and disseminating religion with a view to understanding it for application. The technical term for the whole process of explanation, interpretation, dissemination, understanding and practice of religion is education. In clear terms therefore, religion, education, nation building and peaceful co-existence are intertwined. In a more explicit manner, all religious tenets and guidelines contained in the Holy Scriptures are divinely designed to educate man for a normal living. Axiomatically therefore, where education and religion take place, we should have development and peaceful co-existence. The search question that resonates across this discourse is: since religion and education have been deployed in this country for almost six decades, how much orderliness in terms of development and peaceful co-existence had been really experienced or witnessed? In many parts of the Holy Qur’an and the Bible, Man is informed that God (the Man’s Creator) actually desired orderliness for him to the extent that all the regulations stated in the Holy Scriptures are a means of realizing the desired orderliness. If orderliness has so far eluded us in Nigeria despite our claim to the dissemination and practice of religious tenets, what is amiss? What is it that has so far rendered our religious practice ineffective? Our instrument to obtain information for this discourse includes questionnaire, classroom observations and the Holy Scriptures. Also to be critically examined for the purpose of sourcing information are the methodologies of teaching religion in schools as well as the methodologies of preaching religion in places of worship. In other words, the performances of religious teachers and those of the clergy (in both Christian and Islamic senses) would have to be scrutinized.

 Religion, its Purpose, its Value

The question, (what is religion?) cannot be answered in isolation. It must be situated. Religion must be viewed along the line of creation, the purpose of creation, the Creator and the creatures. The purpose of creation was premeditated by the Creator Who declared that worshiping or serving Him is the purpose of creation (Q.51: 56, 20:14; Matt.4: 10). Religion is about the totality of man’s existence whereby worship in terms of five daily prayers becomes a fraction of religion. For example, physical development of man’s environment otherwise known as nation building is an act of worship given the divine guidance which stipulate thus huwa ansha ‘akum fil ‘ard wasta’marakum fiha; meaning, it is He Who composed you from the earth and settled you therein (Q.11: 61; Gen.2: 15). The implication of settlement for development is that if settlement means trading, farming, travelling, marriage, child up-bringing, money making, money spending, reading, teaching, politicking, industrialization, farming, etc. it stands to reason that all the above listed mundane activities cannot be conducted except on a developed land.

Furthermore, those mundane activities are also created by God just as He created man (Q.37: 96). In that context, nation building and all mundane activities that go on therein fall squally in the realm of worship the immediate reward of which is man’s comfort in a developed space.

Extending a hand of fellowship, kindness and charity (Ihsan) is an act of worship which robustly engenders orderliness as charity exchanged breeds mutual love and peaceful co-existence. The act of charity as a recommended act of worship (Q.4: 36) is not limited to members of one’s religious circle. This is in the same vein as the episode of the biblical Samaritan as stated in John 4: 7-24. Charity is to relieve the deprived, the distressed and the one in bondage; it is to lift the morale of the needy irrespective of his/her belief system. What an excellent mechanism to promote peaceful co-existence?

Religion therefore is the code of conduct that regulates the relationship between the Creator and His creatures. But should man live in peace in his environment, he must also have his relationship with the environment regulated by the same code of conduct. By environment in this context, reference is made to all human beings with whom man has contact irrespective of their religious persuasion. The notion of environment as well includes animals, plants and everything that constitutes the environment. Therefore, religion and the word code can be interchangeably used the value of which is actualization of orderliness for man.  

The Issue of Legitimacy

Setting a code of conduct for man raises the issue of legitimacy in terms of the Creator’s power and privilege to dictate to His creatures. The legitimacy notion can only be invalidated if there is a counter purpose regarding man’s appearance on this planet. Through religion, man is informed concerning his welfare, what constitutes the welfare as well as the means of its realization. Religion then becomes a dictation by the power that knows it all. “Does He not know, the One that created? And He is the knower of the subtleties. He it is Who made the earth smooth for you, therefore go about in the spacious sides thereof, and eat of His sustenance, and to Him is the return (Q.67:14-15)”. As a matter of confirmation of His legitimacy to prescribe for man how to live his (man’s) life and order his priorities, man’s attention is drawn to the fact that ‘’We have created man and we are aware of what goes on in his mind for We are closer to him than his jugular vein’’ (Q.50: 16). The legitimacy of God to dictate to Man therefore, derives from not only having power to create but also having knowledge of:

•  what constitutes his comfort here and the hereafter;
•  the means by which he attains his comfort;
• What is whispering in his mind;
•  what is harmful to him;
• Provision of essentials of life such as oxygen, sunshine, vegetation, etc. for him;
• his next abode after death;

In view of a-f above, the Creator is in a vantage position to prescribe for man the code of conduct to manage his life. It should be quickly added that while the Creator makes worshiping Him the purpose of man’s appearance on earth, He (the Creator) voluntarily makes adequate provision available for man’s up-keep, convenience and comfort all of which encompassed in worship. To that extent, worship becomes the means of attaining comfort and ease.

Other Indices of Favour (Khilafah & Intellect)

Still within the context of favour accorded him, man is also designated vicegerent to his Creator (khalifah Q.2: 30) by which all other creatures such as plants, animals, rivers, mountains, the sun, the moon, the stars, the rainfalls and all mineral resources are made subservient to him (Q.2: 23, 16:5-8, 14).

The gift of intellect to man ranks the prime favour by which he exercises control and dominion over all other creatures (Q.17: 70). With his intellect man makes choices in all matters including religion (la ikraha fid-din Q.2:256). All these favours and privileges signify great honour enjoyed by man. Religion, viewed within the context of the honour and privileges accorded man, is really a means of attaining not only orderliness but also dignity. The Bible is right when it emphatically states that it is only a fool who says there is no God (Psalm 14: 1).

Non-profitability of Religious Enterprise: the Factors

Ironically, orderliness, development, serenity, mutual love and peaceful co-existence have, so far, eluded Nigeria despite huge resources lavishly expended on the teaching and practice of religion. If Nigerians have not derived the desired dividends from religious enterprise, it becomes imperative to be looking for factors that might have been responsible for the non-profitability dilemma. The probable factors could be sought in the Methodology of teaching religion in schools, the Methodology of preaching religion in places of worship, double standard displayed consciously or unconsciously by the adherents and the external influence that creates enmity between Muslims and Christians.

1. The Methodology used in Schools

The performances of the two agents that are charged with the responsibility of religious enterprise should be scrutinized in terms of methodology used in carrying out their assignments with a view to identifying the extent of their involvement in the menace of ineffectiveness of religious enterprise in Nigeria. Teachers of Religious Studies in schools for example, must have been using a methodology that is incapable of giving the learners the correct perception of religion. Experience shows that from the very first contact between the teachers and students in religious studies class, the attention is majorly focused on the examination. While the teachers employ lecture method whereby the note is delivered with little or no interaction with the students in whatever form, the students copy the notes for memorization in preparation for examinations. At the end of the examination, one wonders how much of the stuff memorized for examination is retained? Closely related to the issue of methodology is the caliber of teachers of

Religious Studies. Some of them may be found wanting in mastery of the content, lack confidence, competence and professionalism. The incompetent teachers cannot, obviously, deliver. A personal experience suffice: In the mid eighties, a student rushed to my office on sighting the result of a paper set by a colleague. He narrated his ordeal with anxiety: ‘’All of us (students) scored B or C in the paper xyz. We are wondering how could that happen in a paper we wrote next to nothing, because we were thought next to nothing’’. Episodes of this nature are common and they could be attributed either to a teacher that is not well grounded in the subject or he/she is too busy pursuing other extracurricular activities to make ends meet. Unfortunately, the education sector is fraught with such scenarios. How much of the memorized knowledge can the students retain after examination? How much practical knowledge can the students gain from a non-committed, non-involved teacher?  

•  Methodology Used in Places of Worship

The religious scene in Nigeria in the last twenty years has been characterized by ulterior motive which has turned places of worship into commercial ventures or commercial centres. Prosperity is the commodity being branded for sale in the places of worship. The marketers are so sophisticated that the gullible, unsuspecting, frustrated members of their congregation easily fall prey. Astonishingly, both Imams and pastors employ different tactics to captivate their clientele who are desperately looking for a short course to their “destinations”.

1. Pilgrimage to Makkah

Pilgrimage to Makkah for example has become a money making venture. Three practices which are ungodly and absolutely un-Islamic are adopted by the Hajj operators to amass wealth. These include frequency, the caliber of people transported to the holy lands and funds accrued from Hajj operations.

 (a) The Frequency

By the Qur’anic prescription, performance of Hajj is once in a life time and for those who can afford it (Q.3:97). Contrary to the Qur’anic prescription, Hajj operation is now conducted twice a year: Umrah in the last ten days of Ramadan and Hajj proper about three months after Ramadan. Some undertake the trip so frequently that in ten years he or she could have performed Hajj and Umrah twenty times. The Hajj operators cannot discourage the frequency because of the huge returns from transporting the intending pilgrims several times.

(b) The Calibre of the Pilgrims

In view of affordability condition, it can be remarked that the majority of pilgrims from Nigeria are not qualified when the affordability condition is defined as maturity, God-consciousness, sound health and financial capacity. For example, a large number of minors, pregnant women, very aged men and women (despite prophet Muhammad’s advise that a son can perform Hajj on behalf of his aged parents which means that Hajj is not obligatory on the aged), almajiris (the beggars who have adopted roaming the streets to solicit for charity as a means of living), business men and women (who could go on their business trips outside Hajj period), political thugs who are given the slot by their political masters as gratification, non Muslims who are going for fun and sex commercial workers. These categories of intending pilgrims are identifiable and should not have been allowed to go. 

(I) The Use of Funds

A critical look at the socio-economic condition in the Muslim community will put a question mark on justification for spending so much on pilgrimage every year. For example, a pilgrim will spend an average of 1.5m on Hajj or Umrah. According to NAHCON 37, 746 persons performed Hajj this year, that is, 2018. Expectedly, the same figure would have performed Umrah earlier in Ramadan which indicates that in 2018 75, 392 persons would have visited the holy lands this year. How much would they have spent? 75, 392 by 1.5m = 113+bln? 

(II) Abuse of Time

A lot of time is unduly wasted in conducting wedding, naming, burial and sundry ceremonies by Imams and Alfas to collect “tolls”. The justification usually advanced by these officiating Alfas is that they are not placed on salaries. So, the ceremonies become coping devices. Without mincing word, such abuse of time is immoral as it is un-Islamic. The Muslim community that engages the services of Alfas should place them on salaries commensurate with their qualifications and assignments in order to prevent abuse of time and indecent tolls collection.

(III) Asalatu Sessions

Truly, Asalatu sessions can be used to encourage Muslims on how to be self sufficient in terms of supplication (du’au), voluntary fasts, tilawatul Qur’an and tahajjud. Idealy, every Muslim should be given orientation towards utilizing supplication to solve their problems instead of soliciting spiritual assistance from Imam of any Alfa. Some Asalatu groups emerged to achieve such a goal. But the proliferation of Asalatu groups witnessed in recent times is a pointer to commercial motivation.

• Sale of Miracle

In contrast, the clergy men in the church tantalize the congregation with the miracle product which is sold under the illusion that it cures their ills of different descriptions. In the process, unimaginable wealth has been amassed by the miracle sellers. Incidentally, the principle of demand and supply apply in this case as the rate of demand by the gullible congregation members encourages the clergy men to perfect the “business”.

• Christian Pilgrims Board

In the spirit of what is good for goose is good for the gander, Christians in Nigeria demanded and secured government patronage to organize Christian pilgrimage to Jerusalem, the Vatican and Canterbury in emulation of their Muslim counterparts. The characteristic features of pilgrimage in Islam include mandatory nature of Hajj rites (subject to affordability of the wherewithal by intending pilgrim), specific period of performance, specific rites to be performed, specific conditions guiding the performance, specific place to perform the rites, specific attire to put on and the recommended pattern of behavior while on holy lands (Q. 2: 196-7, 22: 27). Is the Christian pilgrimage also based on the kind of specifications as prescribed in Islam? How many Christians perform pilgrimage every year to warrant setting up a Christian Pilgrims Board? The ratio of intending Christian pilgrims to the Board members who will statutorily accompany the pilgrims as welfare personnel is a pointer to the commercial intention of the clergy men who demanded and secured establishment of Christian Pilgrims Board.

• Double Standard

Double standard in this context is defined as paying allegiance to two or three religions by the same person at the same time. A popular song among Yoruba Muslims suffices. It reads thus:

Awa o soro ilewa o (2ce)

Imale ope, oyee,

Imale ope kawamasoro

Awa o soro ilewao!

Simply interpreted to mean, no religion (reference is to Islam of course) can prevent us from paying allegiance to our traditional belief system. This double standard is demonstrated during Egungun or Oro festival when Muslims play leading roles in the performance of the stipulated Egungun or Oro rites. In practical terms, whenever some of them are afflicted by a disease or a social problem like poverty or childlessness they seek assistance in the shrine. Many politicians, irrespective of their declared faith (Islam or Christianity) will seek assistance in the Shrine during election periods. This type of attitude will certainly negate effectiveness of religious practice because God demands absolute sincerity and compliance in matters of worship. Double allegiance in matters of religion is called shirk in Islam, that is, polytheism which is the only sin that God warns He will not forgive (Q.4: 48).

Another form of double standard plays out among intellectuals who strongly use their academic disciplines to promote African Traditional Religion in utter disregard for their Christian or Muslim status.  A few examples suffice: 

• Accordingly, the law as a framework for human interaction should as much as possible be value-neutral and religion blind (Oyebode 2005).

• The new religions of Islam and Christianity have achieved little in combating corruption. It is also probable that cases of perjury can be similarly tackled through resort to traditional religious practice (Olusanya & Olurode 2005).

• Without labouring the point, the most effective solution would be for all Nigerian schools to become secular and citizenship oriented; for they have failed in the last one hundred years to produce Nigerians and the sooner all of these schools direct their attention to this issue the better. But they cannot successfully do so until all the children are educated in Nigerian schools that are completely free from religious bias. Fafunwa (1991:72)

The above excerpts are from academic materials authored by Muslim and Christian academics who regularly patronize places of worship. Through those excerpts, one can discern how those Muslim/Christian intellectuals passionately advocate deployment of ATR in running our daily routines.

 In the same token, Bolaji Idowu, Awolalu, and Dopamu, who are church ministers, provide another startling example of double standards. These were clergy men who preached the Gospel in the Church but while in the lecture rooms turned advocates of ATR as reflected in their celebrated academic publications in books and journals such as African Traditional Religion: A Definition by Bolaji Idowo, Sacrifice in Yoruba Belief System by Awolalu, Ifa by Wande Abimbola, Orita a Journal in Ibadan, etc.

At this juncture, a point must be made clear regarding the concept of double standard. ATR as a belief system with its history, theology and practices can, and should be studied as an academic discipline by those who are interested. But why should the same person be an advocate of capitalism and communism at the same time? Islam, Christianity and Judaism are known as monotheistic religions with a theology that is fundamentally different from that of ATR. Without making a comparison as to which is authentic or better, the point of emphasis is that one person cannot be practically involved in two diabolically opposing systems. To be neck deep in Christianity or Islam (in theory and practice) and be neck deep in ATR speaks volume.

•  External Influence

Muslims and Christians in Nigeria are unknowingly, brainwashed through a remote control mechanism to set an agenda for their interaction. Boko Haram is a classical example of a remote control mechanism. This is a terrorist group externally organized, financed and managed to cause disaffection among Nigerian Muslims and Christians. Christians are erroneously made to believe that Boko Haram is a gimmick to Islamize Nigeria. But the way Boko Haram operates clearly proves the allegation wrong. First, Boko Haram insurgency brutalizes Muslims and touches Mosques. The convoy of the former Emir of Kano was once attacked; though the Emir narrowly escaped death, four members of his entourage were not that lucky. Secondly, if Boko Haram were to Islamize Nigeria through the killing of Christians and destruction of Churches, why should a Christian be involved in Boko Haram insurgency? Some Christians had been arrested a couple of times participating in Boko Haram activities (LEADERSHIP Dec. 15, 2012 p’9).

Unfortunately, the Christians’ involvement in Boko Haram activities will not be news worthy to the Nigerian Press out of bias. That the Nigerian Press is biased is a matter of record. For example, it is quite revealing to read in the Monday April 10, 2017 editions of six newspapers, The Guardian, The Punch, The Sun, The Vanguard, The Leadership and The Telegraph an incident that occurred the previous day, 9^th April 2017 in far away Egypt. The incident was that of a deadly attack by some Muslims on Coptic Christians on the Palm Sunday April 9, the attack that was condemned even by the generality of Muslims. What made this episode unique was that these Nigeria-based newspapers did not find newsworthy a more catastrophic incident that occurred earlier in Jos, Nigeria. It was an attack with a difference. Muslims were attacked in their mosque during the morning prayers by Christians, about 100 worshipers were killed, many were injured and one of the dead bodies was cut into pieces, roasted as suya and consumed as meal. This very heinous crime was not reported in any Nigeria-based newspaper until a columnist in the Punch of May 22, 2012 raised an alarm that had such a crime been committed against Christians, all newspapers in the country would have covered it. It seems that the press in Nigeria is against Islam, the columnist lamented!

That the Nigerian Newspapers are biased is part of the international conspiracy to set an agenda for the interaction between Nigerian Muslims and Christians. For example, a Danish newspaper, Iylland Posten, published in 2005 a caricature of the Prophet Muhammad (SAW) in a very uncomplimentary manner.

The Washington Post, October 6, 2002, in its editorial comments titled Defaming Islam published slanderous statements made by some church leaders in a television programme part of which reads thus:

‘’Islam is very evil and wicked religion.’’ Priest Franklin Graham

‘’To think that Islam is a peaceful religion is fraudulent…’’ Priest Pat Robertson

The two priests made the statements, according to the paper, in a television programme. The paper, therefore, appealed to the president George Bush to call the priests to order for both are the president’s associates.

External Influence Contd.

Back to the Boko Haram issue, the insurgency must be put in the right perspective. It is an integral part of the International organized terrorism which is purposefully stage- managed to stigmatize Islam as an inherently violent Religion which breeds terrorists around the world. To underscore this view, Jimmy Carter (2007) the former American president’s master piece titled PALESTINE PEACE AND NOT APARTEID becomes relevant. In this book, Jimmy Carter states thus: “The Middle East is perhaps the most volatile in the world, whose instability is a persistent threat to the global peace. It is also the incubator of much terrorism that is of such greater concern to Americans and citizens of other nations.” Jimmy Carter therefore recommends: “solve the Palestine/Israel crisis and solve the myriad of the terrorist activities anywhere in the world.”

Another revelation concerning the purpose and genesis of terrorism was made by Jesse Ventura, an independent candidate governor of Minnesota state, USA, (1999-2003). He stated in his book titled AMERICAN CONSPIRACIES that “as of June 6, 2006, the FIB had no hard evidence connecting Bin Laden to 9/11 attack” (p156). Ventura also revealed that 28 pages were expunged from the 9/11 Commission Report before its publication. Ventura would like to know what kind of classified information is contained in the 28 expunged pages and why was it expunged? He even disclosed that four of the supposed hijackers whose pictures were displayed on pages 238-9 of the Commission’s report came out to announce that they were alive and well meaning that they did not participate in the 9/11 incident.

The obvious deduction from Ventura’s submission is that the over orchestrated 9/11 attack on America which was sold to the world as the peak of violence unleashed by Muslims on America is after all a blatant lie. In other words, violent activities are carried out in different parts of the world in the name of Islam by non-Muslims. To that extent, the Newsweek magazine (06/22/17) story that most terrorists in America are right wing and not Muslims is instructive. 

The Main Lesson

The main lesson from the above revelations is that Nigerian Muslims and Christians should not allow any external brainwash to define or determine their relationship. Nigeria is for Nigerians and that their welfare therein depends on the extent to which they can mutually cooperate and collaborate to develop Nigeria. You must shun the spirit of suspicion and hatred which is externally crafted to create schism and unfriendly atmosphere that will eternally perpetrate backwardness in the land. We must know that underdevelopment of Nigeria is an epidemic from which no Nigerian citizen is safe. What lesson do we really learn from the developed economies like Britain and America? Those countries were developed and even overdeveloped by citizens whose interpersonal relationship is defined by mutual trust, the type of frame of mind that is lacking in our own clime. In their own clime, the diversity in faith does not affect collaboration on matters of national development. Mutual trust is the cord that binds them in collaborative efforts that culminated in development. The guiding principle in their estimation is having and pursuing a common interest with the conviction that the individual interest is derivable only from the maintenance of the common interest. Collectivism instead of individualism is their watch word. And those are the people we have allowed to dictate to us the prevalent negative relationship in our own environment.

The Way Forward

Methods used by teachers in schools, Methods used by preachers in the places of worship, Double standards and the External Influence as highlighted above constitute factors that have been responsible for ineffectiveness of religion in Nigeria. By ineffectiveness of religion reference is made to lack of development, comfort and peaceful coexistence which are the dividends expected from the practice of religion and lack of development on the other hand simply means that the prospective builders are not in the right frame of mind. And setting the right frame of mind is the business of religion. But religion as a tool, no matter how potent, cannot utilize itself. Some agents will make it happen. Hence, the functions of teachers and preachers of religion as agents of change become indispensable and that is what makes their role unique. They possess the potent tool of conscience awakening and conscience configuration.

The assertion that the role of teachers and preachers of religion is indispensable is underscored by the role religion has played in the development of America.

First, IN GOD WE TRUST as inscribed in the American currency is instructive. In theological parlance, trust in God is the higher level of belief in God. This is an equivalent of the statement repeatedly made in the Qur’an (tawakkal ‘ala allah or ‘alayhi tawakkaltu) meaning; I absolutely depend on God, that is, I trust in God. The implication of trust in God is the mutual trust among citizens whose responsibility it is to build their nation. It is a simple and obvious scenario; if you sincerely love God and trust in Him, you will automatically extend the love and trust to his creatures especially your own compatriots. That has happened in America. 

Secondly, the first and the best university in America is Harvard. In the first one hundred years of its existence, no one could teach any subject therein without been a minster first. And when secularization of Harvard University began, Yale was quickly established to take over religious flavor and tradition from Harvard.

Thirdly, hardly can a University exist on American soil without a seminary attached to it as an integral part despite America’s secular posture.

Fourthly, when the American economy was plagued by what is known as economic melt-down, Islamic formula of zero interest in commercial transactions was employed to fix the mess.  Americans did not complain that using Islamic formula would Islamize them.

Fifthly, there are a number of universities in America that are exclusively designated Christian. The fact is that secular posture of America overshadows its religious aspect.

The onus is on the teachers of religion and the clergy men in Nigeria to see themselves as agents of change. And to do that depends on how they teach or preach religion. At the University of Lagos we designed methods of teaching religion in the class and preaching in the mosque which produced a wonderful effect. The instrument we used in both sectors is called SHARED VALUES.

Shared Values As An Instrument

By definition, shared values are the tenets, principles and teachings which constitute core values that are common to both Islam and Christianity as recorded in the Qur’an and the Bible. Such common values are a demonstration of the fact that all prophets and messengers came from the same source (one God) and to disseminate one message; worship of God. The essence of shared values is to expose the ulterior motive of the Christians and Muslims who trade insults and antagonize each other. To study and utilize shared values means to deploy religion in a pragmatic manner that draws out humaneness in Man while setting for him the right frame of mind. Here is a tip of ice berg:

Shared values	Bible	Qur’an
Concept of God	The first of all commandment is, hear o Israel, the Lord our God is one Lord. There is one God; And there is none other but He. (Mark 12: 29 – 31)   The fool hath said in his heart, there is no God (Psalm 14:1).	Say He is Allah (God), the One; Allah the Eternal, Absolute; He begetteth not, nor is He begotten; and there is none unlike to Him (Q112:1-4).   Their messengers said: Is there a doubt about Allah, the Creator of heavens and earth?  (Q.14:10).
Justice	But let judgment run down as waters, and righteousness as a mighty stream. (Amos 5:24)	Do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness (Q5: 8).
Worship	Thou shall worship the Lord thy God and Him only shall thou worship (Matthew 4:10)	And I did not create the Jinn and mankind except to worship Me (Q51:56)
Last Day	And many of them that sleep in the dust of the earth shall wake, some to everlasting life, and some to shame and everlasting contempt (Daniel12:2-3 Rev.7:9-17)	And fear a day when you will be returned to Allah. Then every soul will be compensated for what it earned and they will not be wronged (Q2: 281)
Preaching	But as for you, go and proclaim the kingdom of God. (Luke 9: 60) Preaching to people is not a thing I boast about, since it is a duty, which has been laid on me (I Corinthians 9:16)	Let there arise of you a band of people inviting to all that is good, enjoying what is right and forbidding what is wrong. They are the ones to attain felicity (Q. 3: 104)
Knowledge/ Wisdom	The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction (Proverbs 1:7) For the Lord giveth wisdom: out of His mouth cometh knowledge and understanding (Proverb 2:6)	He grants wisdom to whom He pleases; and to whom wisdom is granted receives indeed a benefit overflowing. But none will receive admonition but men of understanding (Q.2:269)
Heart Cleansing	Keep thy hearth with diligence; for out of it are the issues of life (Prov. 4:23)	By the soul and the proportion and order given to it and its inspiration as to its wrong and its right. Truly he succeeds that purifies it and he fails that corrupts it  (Q.91: 7-10)
Goodness to Parents	Hearken unto thy father that begat thee, and despise not thy mother when she is old (Prov.23: 22) Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee (Ex. 20: 12)	And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whenever one or both of them reach old age with you, say not to them uff and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say My lord, have mercy upon them as they brought me up when I was small. (Q 17: 23-4)
Murder	Thou shall not kill. Exodus (20:13)	And do not kill the soul which Allah has forbidden (Q6: 151)
Adultery	Thou shall not commit adultery (Exodus 20:14) But I say unto you, that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart (Matt. 5: 28)	And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way. (Q17:32)
Interest	Thou shall not lend upon usury to thy brother, usury of money, usury of victuals, usury of anything that is lent upon usury. Unto a stranger thou shall mayest lend upon usury; but unto thy brother thou shall not lend upon usury. (Deutronomy 23: 19 – 20)	But Allah has permitted trade and has forbidden usury (Q2: 275)
Shirk Polytheism	Thou shall not make unto thee any graven image or any likeness of anything that is in heaven above or that is in the earth beneath, or that is in the water under the earth. Thou shall not bow down thyself to them, nor serve them, for I the Lord thy God am a jealous God. (Exodus 20: 4 – 5)	Join not in worship others with Allah, for false worship is indeed the highest wrong doing (Q. 31: 13) Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else , to whom He pleaseth. To set up partners with Allah is to devise a sin most heinous indeed (Q.4: 48).
Alcohol	It is not for kings to drink wine, nor for princes strong drink. Let them drink and forget law and pervert the judgment of any of the afflicted. Give strong drink unto him that is ready to perish, and wine unto those that be heavy hearts. Let him drink and forget his poverty and remember his misery no more. Open thy mouth for the dumb in the cause of all such as are pointed to destruction (Prov. 23:30-1; 31:4-8; Gen19:30-8).	O ye who believe! Intoxicants and gambling, sacrificing to stones, and divination by arrows, are an abomination of Satan’s handiwork: eschew such abomination that ye may prosper (Q.5:90).
Land Development	And the Lord God took the man and put him into the garden of Eden to till it and keep it (Gen.2:15).	.. He brought you forth from the earth and settled you therein… (Q. 11:61)

It should be noted that the table above does not contain the totality of the SHARED VALUES that are contained in the Qur’an and Bible; the ones listed therein are just meant for illustration. However, those few ones can generate activities for the Church/Mosque clerics in a manner that diverts their attention from the culture of accusation and counter-accusation that has characterized Inter-Religious Dialogue sessions so far. Such activities include:

• Identification of more SHARED VALUES from the Qur’an and Bible;
• Developing instruments of activation of the values;
• Encouraging the congregation to activate the values;
• Monitoring the impact of the exercise on the behaviour of the congregation;
• Holding inter-religious dialogue meetings at regular interval, first, for the discussion of the effect of the exercise on the congregation, and secondly, to find means of further improvement.

A Brief Analysis

Who is God?

The first of all commandments is hear O Israel, the Lord our God is one Lord. There is one God; and there is none other but He. Mark 12: 29-31

Thou shall not make unto thee any graven image or any likeness of anything that is in heaven above or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them; for I the Lord thy God am a jealous God. Ex. 20: 4-5

He is God, the one and only the Eternal, Absolute. He begets not, nor is He begotten. And there is none comparable to Him. Q.112: 1-4

Verily, I am God! None has the right to be worshiped but I. So worship Me and perform As-Salat for my remembrance. Q. 20: 14

The developmental advantage derivable from the above quotations is God consciousness which is otherwise known as fear of God. What has delayed the development of Nigeria is the instinct of “do it and damn it” that is, impunity. This is a situation whereby people act arbitrarily without any recourse to God. But should an overwhelming majority of 182, 400, 000 citizens (Muslims and Christians) move and act cautiously out of fear of God, corruption will crash and sanity will prevail. But given the current situation in which Muslims and Christians indulge like none believers in the do it and damn it” syndrome, it stands to reason that their sincerity as worshipers is questionable. A commentator on BBC made a remark a couple of years ago to the effect that Nigeria is the most religious country in the world. I hope no Nigerian will be naïve enough to applaud the mockery. The BBC commentator must have used the number of places of worship in Nigeria coupled with the multitude of the faithful trooping to those places of worship as a yardstick to predict the Nigerians’ religiosity. But we all know that, after all, cassock does not make a monk.

Heart Cleansing

Remember to keep thy heart diligent for all matters of life issue out of heart. Prov. 4: 23

Indeed he succeeds who purifies his own self. And indeed he fails who corrupts his own self. Q.91: 9-10

The injunction of heart cleansing as recommended in the above biblical and Qur’anic quotations can totally change the cause of events in Nigeria because it is the dirty heart that conceives and carries out malpractices such as embezzlement of public funds, sexual harassment, protection of generator business at the expense of regular power supply, alcoholic consumption, commercialization of religion and cheating of any description. Expectedly, man will act efficiently and with all sense of decorum and humaneness should he cleanse his heart. One other shared value of immeasurable significance is the concept of justice. Violence, in either small or large scale, usually erupts as a spontaneous reaction to the acts of injustice encountered by some people. So, the Bible recommends that justice should be allowed to move like a mighty ocean, Amos (5: 24). Similarly, the Qur’an recommends that justice should be allowed to run its normal cause (Q.5: 24).

Conclusion

Religion has been defined in this paper as the code of conduct for man to manage his life in its totality; the management that ranges from maintenance of normal relationship with his Creator, to development of cordial relationship with his fellow human beings, cordial relationship with the environment that must be developed and kept clean and free from any form of pollution. The only expectation from religion when it is correctly understood and properly practiced is orderliness and peaceful co-existence.

If orderliness, serenity, comfort and peaceful co-existence expected from the practice of religion have eluded us in Nigeria so far, it simply reveals lack of understanding and lack of proper practice of religion the anomaly that can be blamed on the four factors identified and discussed in this paper.

Therefore, two steps need be taken urgently. First, teachers and preachers of religion must be conscious of the four negating factors that were highlighted above. Secondly, shared values in terms of tenets and ethics that are common to both Islam and Christianity can be developed into methodology to be used in schools and places of worship.

Axiomatically, religion as a potent tool is like a sharp cutlass that cannot cut unless it is used by a gardener. It is like a drug that is efficacious but its efficacy will manifest only when it is used by the patient. A drug that is kept idle on the table cannot cure. A luxurious bus cannot move without a driver. In the same token, the efficacy of religion depends on the skills, sincerity and expertise of teachers and preachers of religion who will enable the general faithful to appreciate the relevance, beauty and significance of religion.

If Nigeria must develop, if Nigerians must experience mutual trust, serenity and peaceful co-existence the uniqueness of the role of teachers and preachers of religion must be recognized. But teaching and preaching must not be all-comers’ affair. Teachers and preachers of religion must specially trained, motivated and respected in a manner that makes them be on top of their duty.

References

Abimbola, Wande (1976) IFA An Exposition of Ifa Literary Corpus. Ibadan. Oxford University Press Nigeria

Awolalu, J.O. (1979) Yoruba Belief and Human Sacrifice Rites. London. Longman Group Limited

Bidmos, M.A. (2017) Religious Education Vs. Moral Instruction: A Critical Assessment. Lagos. Unilag Press and Bookshop Ltd

Bidmos, M.A. (2006) Inter-Religious Dialogue: The Nigerian Experience. Lagos Panaf Publishing

Bidmos, M.A. (2003) Islamic Education in Nigeria: Its Philosophy and Research Methods. Lagos Unilag Press.

Eck, D.L. (2001) A New Religious America. New York Harper Collins

Fafunwa, Babs (1991) History of Education in Nigeria. Ibadan NPS Educational Publishers Limited

Idowu, Bolaji (1973) African Traditional Religion: A Definition. SCM Press Limited

Idowu, Bolaji (1962) Olodumare: God in Yoruba Belief. London. Longman

Jimmy Carter (2007) Palestine Love Not Apartheid.  New York. Simon & Schuster Paper back.

Olurode, Lai & Olusanya, P.O. (2005) Nigerian Heritage. Lagos. Rebonik Publications Limited

Oyebode, Akin (2005) Law and Nation-Building in Nigeria: Selected Essays. Lagos. Centre for Political and Administrative Research (CEPAR) ISBN 978-36802

Mirren Gldda (2017) Most Terrorists in US Are Rightwing, Not Muslims. Newsweek 6/22/17

Ray A braham Varghese (1984) The Intellectuals Speak Out About God. Dallas. Lewis and Stanley

Salman Rushdie (1988) The Satanic Verses. London. Random House.

Thomas H.K. & Lee H.H. (eds.) (2002) The 9/11 Commission Report. London WW Newton & Company

Trimingham, J.S. (1968) The Influence of Islam Upon Africa. London. Longman

Ventura, J. (2015) American Conspiracies. New York. Skyhorse Publishing

Yoloye, E.A. (1978) Facts and Fallacies About African Education. An Inaugural Lecture, University of Ibadan.

The Guardian, The Punch, The Leadership, The Telegraph, The Sun and The Vanguard of 10.

PROLIFERATION OF ISLAMIC FORA IN NIGERIA: AN INDEX FOR ADMINISTRATION OF MUSLIM EDUCATION AND INTRAL/INTER FAITH CO-EXISTENCE

BY

Adeleke, R.S.

[email protected]

08161377164

DEPARTEMNT OF RELIGIOUS STUDIES, SCHOOL OF ARTS AND SOCIAL SCIENCES, ADEYEMI COLLEGE OF EDUCATION, ONDO

Abstract

Nigeria is a multi-religious and multicultural nation. This tends to be due to her historical background of amalgamation. Irrespective of this, the pivotal roles played by Muslims in the early history of Nigeria cannot be under-estimated. They   displayed their prowess on the needs of the society by then. However, the present century witnesses the influx of proliferation of Islamic societies. These are succinctly categorised in this work as national, zonal and local Islamic societies. Based on the dictates of the religion, the primary goals or objectives of these societies are to enlighten the contemporary Muslims  on the tenets of Islam and serve as avenues for religious harmony on intra and inter religious faith in the nation in this century. Islamic jurisprudence (Maqasid) is employed as research methodology. Recommendations are also made at the end of the work as a means of peaceful co-existence among Muslims and Christians.

Key words: Maqasidu Shari‘ah, Islamic-fora, Muslims and Co-existence

Preamble

Examining the increase in the establishment of Islamic societies in Nigeria is as old as the nation itself. There had been Muslim organisations in the nation since her colonial era. The establishment of such associations continued after the colonialism. However, the present formations of many Islamic societies serve the exact purposes of the early societies in addition to the needs of the current situation of the country. In the past, oppression on the Muslims to get admission to public schools and other infringements on the rights of Muslims led to establishment of many Muslim organisations. Pioneers on these curse included Ahmadiyyah Movement and her Jam’at, Ansaruddeen Society of Nigeria, Nawairul Islam, Anwarul Islam, Jamatu Nasrullah of Nigeria among others. The dawn of these groups facilitated the growth of Islam in the nation and also solves the impediments of Muslim’s children access to western education in the missionary and public schools. Besides these, a number of these associations established schools as measures to liberate the young Muslims from illiteracy. The impacts of these pioneers benefitted the then Muslims immensely. They inculcated the comprehensive tenets of the religion into the minds of the Muslim in addition to the solving the discrimination on school enrolments.

Their establishments are also in accordance with the present needs of the nation These include the administration of Muslim education and the interfaith relationship among people of other faith especially the Christians. The paper will thus carry out the rationale behind the continuous proliferation of these Muslim societies and modalities with which they operate on their objectives in their various localities and the nation at large

Islam and Societal Forum

            From Islamic philosophical and sociological perspectives, man is regarded as an animal that cannot live in isolation. This is highly emphasized by a number of early Arab Muslim philosophers on the theories of man and society. According to the well-known Muslim sociologist, ibn Khaldun, man is defined in his Al-muqadimah as a ‘gregarious animal’. This defines man as a social animal, a political animal and an animal that can never live in isolation but on interaction with other members. Hence, the nature of society distinguishes nature of man from other classifications of animals in any environment. By and large, this led to the essential of establishment of Ummah (Muslim community or forum) among Muslimas an avenue to meet and reflect on the creation, growth and development of the society religiously, educationally politically…

            In addition to the above, the concept of the Shari‘ah also expresses the need for formation of society. This is reiterated in many sources of the Shariah. For instance, the Qur’an 21 verse 92 analyses the significance of formation of societies for Muslims as the primary avenue to learn the tenets of Islam. Not only this, the same motive is also emphasised in the Qur’an 23 verse 52. The both verses read thus:

Truly, this your ‘Ummah (Shari‘ah, societies, communities, religion) is one ‘Ummah. So, therefore, worship me alone.‘ “And verily, this your ‘Ummah (community, society, association of Muslims)” is only one community. And I am your Lord, fear me”.

Illustration of the above extracts and similar expressions in all other sources of the Shari‘ah and Islamic history prompted Muslims in the past as well as the present generation to found Islamic societies in Nigeria. The illustration of the verses expresses the worship of Allah as the only primary aim of establishment of Muslim forum and this can be achieved through learning.

Islamic Fora in Nigeria:  Facilitators of Muslim Education and Intra co-existence

In Nigeria, formation of Islamic fora was deemed essential by the earlier Muslim elites in different localities. Many factors were responsible for the establishments. On the same premise, there were needs for Muslims to be enlightened on the teachings of Islam. This was due to the manner of adulterating Islam with their traditional beliefs. Another reason was to find solutions to infringement of Muslim rights especially on accessibility to western education. It could be noticed that the western form of learning was first brought to the nation by the Christian missionaries as parts of modalities for evangelization. Hence, muslim children were not only deprived the opportunities to benefit from this type of literacy but were also molested to change their names from Muslim to that of Christianity. These were perceived as major threats to the Muslims parents. They thus, deemed it highly important to form a group through which the Muslim problems would be discussed and proffered solutions to. Among the solutions were the need to cater for the inclusion of Islamic education and enrolment of Muslim children into government schools. These decisions metamorphosed to establishment of Muslim schools in virtually all the metropolis of the country. Till the present, these primary motives still continue among the contemporary Muslim fora. Some of these organisations are succinctly sampled below. They are established at national, zonal and local Islamic communities. Among them are Ahmadiyya Muslim Jamaat (1914), Ansarudeen Society of Nigeria (1923), Ansarul Islam Society of Nigeria (1943), Anwarul Islam Movement of Nigeria and Federation of Muslim Women Association in Nigeria (FOMWAN, 1985). Others include Ibo Muslims Movement (1980), Isabatudeen Society (1964), Islamic Welfare Foundation (IWF, 1984), Muslim Association of Nigeria (MAN, 1959), Muslim Students’ Society of Nigeria (MSS, 1954). Muslim Ummah of South Western Nigeria (MUSWEN, 2008), Nasrullahi Fatih Society of Nigeria (NASFAT), National Council Of Muslim Youth Organisations (NACOMYO, 1987), Sirajudeen Society of Nigeria (1964), The Young Muslim Brothers and Sisters of Nigeria (YOUMBAS ANJAENA), and Jama’atu Izalatil Bid’a waIkamati Sunnah (1978) (Ishaq, 2014)

  Ansaruddeen Society of Nigeria was founded in 1923 by forty-two young men with the primary motive on educational growth of Muslims. The society members are elites and dignitaries. The event that led to its establishment was connected to the earlier discrimination of admission into schools and evangelisation in the schools by the Christian missionaries. They had at this period of formation of the Ansaruddeen enacted that only Christian could benefit from the western education (Siyan, 2017). This thus became a great challenge for the Muslims. They were to determine either to remain Muslims and be deprived of western education or get converted into Christianity and be enrolled. Hence the society served as the rescue mission for the entire Muslims especially in Yorubaland where it began. Her impacts thus metamorphosed into the construction of schools from primary level to the secondary and National College of Education. Educational advancement is the major objective of this society. This is the fundamental reason why the society is highly known for school construction. These are elaborate in her constitution vividly as

…to found, build and operate educational facilities, encourage literacy and intellectual pursuits among its members;, promote the religious and moral advancement of the Muslim Community; eradicate all forms of evils and corruption that have crept into Islam and foster brotherhood among all members of the Muslim Community; spread the great message of Islam and disseminate true knowledge of the Holy Qur’an among all peoples; translate the Holy Qur’an and other Islamic Books into local languages and circulate these among Muslims and non-Muslims (Gbadamosi and Ajayi, 1980 in Siyan Oyeweso, 2017).       

  The first schools were founded in 1929 and 1931 in Lagos state. 1942 witnessed another support of the society to Muslims and the nation at large.  The schools were located at different areas in the state such as Okepopo and Alakoro. As from this stage, the society commenced the expansion at many provinces in Lagos and other states of the federation. Secondary school construction had been embarked upon by the society since 1955. Today there are many schools virtually in all states of the nation especially in Yoruba and Hausa lands. Not only these, the society thought of the need to provide teachers for effective teaching of Arabic and Islamic courses as well as other subjects in the government schools.. The first Teacher Training College was built at Otta in Ogun state in the year 1946. It serves not only the society’s members or Muslims but also non-muslims. Other mechanisms of relief by the society is by giving bursary, scholarship, prizes and awards to people. This has resulted in promoting education of Muslims in many forms.  Beneficiaries of this noble privileges are people of high repute in the country viz, Messrs Lateef Gbajabiamila,. Idowu, H.A.R , Alhaji Kasim Ayinla and Prof. I.A.B. Balogun (Siyan, 2017)., who is the incumbent Dean of the Postgraduate School Olabisi Onabanjo University, Ago Iwoye, Ogun State (May 2019).

Jama’atu Izalatil Bid’a waIkamati Sunnah was established in the northern Nigeria in 1978 by Shaykh Abubakar Mahmud Gumi and his students. The leader among the students was shaykh Ismaila Idris (Aminu, 2016). As its name connotes, the forum that stands against innovations and re-Instating the Sunnah, most of its members are Sunni Hausa. Its main aim is purification of Islam from syncretism. The branches are widely spread all over the country. It has inculcated the principle of Tawhid into the minds of its members and humanity at large. Mosques are also established at various places of its branches. By and large, JIBWIS has reformed many Muslims from syncretism to orthodox Muslims.

Out of present female Muslim societies in Nigeria, Federation of Muslim Women’s Associations in Nigeria (FOMWAN) played distinct roles on Muslim women and society. The idea that later gave birth to the formation of this society was to create a forum that will foster relationship among Muslim women in the nation. Prior to her establishment, there were some female elites who were operating at local societies in their different localities. Due to their educational prowess, some of those women organised schools for female Muslims at nursery and primary levels. However, the need for those women to update their horizons on Islamic knowledge (especially on particular issues that affect female in the society), to foster their relationship and represent women’s ideas at local, state and national levels. These among others called for the need of the establishment.

The idea began in 1980 and later came to manifest on April, 1985 when the concerned women met in Kano, a state in northern Nigeria. The effect of their meeting resulted in the formation of the society on October of the same year. This called for a maiden meeting at Minna, Niger state. Her membership is also spread to many other African nations such as Niger. Liberia, Mauritius, Sierra Leone, Ghana and Gambia (Berkley Center for Religion, Peace and World Affairs, 2018). This trend of expansion continued in the region. In addition to D‘awah which is the primary goal of the society, it also serves as the advocate of Muslim women empowerment. This is done via the advocate on Muslim-girl support for education and adult education of the aged, widow and married women across the nation. There are also series of programmes for women as means of eradicating poverty in the society. Similarly, there are orphanage established by the society. These roles and others propelled it to establish schools at different centres across the nation. Apart from her roles to the female Muslims of all ages, FOMWAN as well does support the government on provision of some basic amenities to the society generally. These have been done through provision of chairs, medical equipment to government hospitals and charity homes.

Impact of the Muslim Ummah of Southwest Nigeria (MUSWEN) on the unity of Muslims and solutions to myriads of conflicts among Muslims in Nigeria as a whole is worthy of mention at this juncture. The society serves as the umbrella body that bridges the age long gaps among other Muslim societies in Southwest Nigeria. Its was primarily established to build the strong relationship among Muslims of the zone. The society was officially launched on August 10, 2008 in Ibadan at the Alhaj AbdulAzeez Arisekola mosque, Iwo Road, Ibadan. Other building of the mosque was made the secretariat of the society. Professor Ali B. Fafunwa was the pioneer president while Professor Dawud Noibi is still the Secretary General. Membership is drawn from all the present six states that make up of the southwest Nigeria. It comprises professional bodies, women for a and host of others (NSCIA, 2014).

Till this period, MUSWEN has united a lot of Muslim associations in the area. The common disparities on the sighting of the moon for the commencement and break of Ramadan have been solved by the society. It as well built a strong bond among the Ulama’ of the zone as the mirrors of the society and Muslims at large. Parts of the impacts of the MUSWEN are disbursement of scholarships to Muslim students especially in higher institutions. Many students have benefited immensely from this assistance. Not only this, essay and Qur’an recitation competitions among secondary school Muslim students are facilitated and sponsored by the society. The beneficiaries enjoy sponsorship from secondary to the completion of their University education at any University in the nation. The society has alliance with the National Supreme Council of Islamic Affairs in Nigeria as the two umbrella bodies of Muslims in the southwest and nationwide.

Efforts to unite Muslim youth organisations in Nigeria on issues that are supposed to bond them together and to solve series of infringements on Muslim rights in the nation called for the establishment of Council of Muslim Youth Organisations (COMYO). It started in Oyo State and was accepted nationwide. This led to National Council of Muslim Youth Organisations (NACOMYO) as it is till today. Its foundation members include Alhaji Ishaq Kunle sanni, Dr. L.O. Abbas, K.K. Oloso, S.HA. Malik Rasheed Aderinoye, D.O.S Noibi; all are from the department of Arabic and Islamic Studies and Education, University of Ibadan (Islamic Research Institute, 2017). They are at present professors. Alhaji Ishaq Kunle Sanni was the pioneer president of the society. Prominent on this formation was also Barrister Abdurraheem Adebayo Shitu who is the incumbent minister of communication (2019). The mission was unprecedentedly supported by the barrister who was by then the MSSN Amir, Obafemi Awolowo University, Ife, Osun state.. He continued the mission of defending interest of Muslims in the state House of Assembly as an honourable member of the House in 1979 (Islamic Research Institute, 2017).

Islamic Welfare Foundation was established in 1984 (Is-haq, 2014). Its formation was to basically address issues on welfare of Muslims in Nigeria. The society is unique in organizing   conference where Muslims address issues through paper presentation. The conference papers are published and distributed to the authors. The impact of this society has solved many challenges with holistic approaches in academic milieu.

Islamic Forum and Muslim Education in the Present Nigeria: Impacts and Prospects

As in the inception of Muslim fora in Nigeria, the trends behind the rationale still continue. The societies on various capacities have brought a lot of development to Muslim. Besides their primary and secondary schools and colleges of education, there have been establishments of Universities. The leading societies on this activities are Nasrullahi Fath Society (NASFAT), Alhaj Abdurrauf Oladimeji Foundation (AROIF) and Islamic Mission for Africa (IMA). These societies embarked on the educational needs of Muslim at these present period. They thus established Universities in their various capacities.

The objectives behind the establishment of Islamic Universities in Nigeria are multi-various. They all evolve around the nature of the country as a multi-religious and ethnic society. The nation, at present is of high number of the adherents of Islam and Christianity. Though Islam predated the arrival of Christianity in Nigeria and played pivotal role on Nigerian literacy and civilization (Fafunwa, 1974), still, the population of the Christian schools outnumbered that of the Muslims especially at the primary and post primary schools. This could be traced to the history of the advent of the two religions in the nation. However, the Universities pave way for improvement on propagation of Islam by inculcating Islamic morality into the minds of the students.

Nasrul-Lahi-Ii-Fatih Society (NASFAT) established Fountain University. It was located at Osogbo in Osun state. The University accommodated Muslim children irrespective of their tribes. The motives behind this was due to the concern of the members of the society on the nature of education in Nigeria and society at large. It is a clear fact that the public Universities of the state and federal governments cannot accommodate every candidate each year. This is a core challenge that the nation faces on education of the young ones. However, as a mechanism to support the nation and education of Muslims, the group included educational growth and development especially that of Muslims in her programmes (Fountain University, 2016) .

The society has through this University contributed to educational needs of the society in addition to her primary objectives, Da‘wah and Prayers (Fountain University, 2016).

 Other efforts on this trend of muslim educational advancement to University level was facilitated by Alhaj Abdurrauf Islamic Foundation.             The foundation serves as the pillar behind the establishment of another Muslim University in Nigeria. It was situated at Adeta area, Ilorin, Kwara state. Other campus of the University was situated at Igbaja (in the same state)  the home town of the founder (Al-hikma website. 2014).  The school commenced its formal operation in 2005. The University was named Al-Hikmah University. The birth of this University did not cater for the enrolment of Ilorin indigenes only, it also promotes the learning of Islamic studies. This makes it unique among other sister Universities in the nation.

Islamic Mission for Africa (IMA) is well known Muslim forum in Nigeria and beyond. It operates under the auspices of Prince ‘Abduljabbar Bola Ajibola, a renowned judge of international repute. Establishment of the university was granted in 2002 by the society’s board. After series of meetings, the proposal was sent to the national University Commission for approval. By the year, 2005 the license was given for the operation (Crescent, 2016). The university was named crescent University. It is located at the state of the founder, Abeokuta, Ogun state.

            At present, these are three principal Muslim Universities in the nation that have been established on administration of Muslim education in Nigeria along with the existing primary and secondary schools.  The admissions into these schools are not restricted to muslims alone. It is opened to Christians as well. The Universities have produced many graduates of different disciplines to the nation.

Islamic Fora and Co-existence: Intra and Inter-Faith Relationships

            In addition to solving the problems of denial of muslims access to western education in the early history of Nigeria, provision of educational institutions for muslims from primary to University levels and intra-religious relationship, the fora also bridge gap disunity that did erupt in the nation. Mention could be made that there were incessant conflict of religions especially between Muslims and Christians. Among the obvious reasons was the ignorance of the dictates of the both religions by their adherents and the negative effects of colonialism. 

            At present efforts are always made to comprehend the tenets the principles of the two religions both in the Mosques and churches. There are sermons in different mosques on the concept of Al-Muamalat and the need why Muslims are to live peacefully with people of other faith especially the Christians. The impact of this sermon has united adherents of the both religions together in lieu of usual conflicts between them. Another measure through which there is co-existence between Muslims and Christians was through comparative lectures. Prominent in this mission were Dr. Amao Alaga, Alhaj Abdullateef Adebowale, and the host of others.  A number of non-Muslims have been enlightened on the concept of Shariah in addition to their conversion into Islam.

The efforts of Muslim fora on co-existence with Christians led to government intervention. Hence, an inter-religious body under the umbrella of Sultan of Sokoto and the president of Christian Association of Nigeria. The body was named Nigerian Inter-Religious Council (NIREC). Another similar body was the Project for Christian-Muslim Relations in Africa (PROCMURA) which was founded in 1987. Many interpersonal and interfaith relationships have been recorded in many parts of the nation via this government intervention.

Impacts of some Muslim societies by organising academic seminars and conferences to sensitise the society on the need for harmonious co-existence between people of other religions played another role on this mission. Such societies include but not limited to National Council of Muslim Youths Organisation (NACOMYO) and Islamic Welfare Foundation (IWF). The efforts such associations through periodic and open air lectures have solved not only inter-faith conflicts between Muslims and Christians but also bridge the gap of disunity among Muslims as well. There are also series of inter-religious dialogues, workshops, conferences and seminars organised by Muslim societies and Christian bodies across the country. This type of workshop had been organised in conjunction with the Justice Peace and Development Council, am arm of national Christian council. Through the impacts of these Muslim fora in many areas of the federation, the high rate of religious conflicts that usually erupted in the past have been reduced.

Recommendations

            From the discoveries of this study, the following recommendations are therefore made:

• The contemporary Muslim fora should not relent on their efforts towards the establishment of institutions of learning across the country.
• There are still needs for establishment of more Muslim Universities in the nation. Other regions such as the northern and Eastern parts of the nation should contribute to the need. This is highly important if compared to the population of Muslim candidates that are yearning for admissions into higher education and the number of Christian owned Universities
• The concept of Almu‘amalat (Interfaith/interpersonal relatioships) as examined in the maqasidu-Shariah (Islamic Jurisprudence) should continue to be the watchword of all Islamic fora. This should be extended to other Muslim organisations as wll as non-Muslim members especially the Christians in each community.
• Of great importance is education in Islamic jurisprudence. Hence, it incumbent on the present generations of Muslims to strive to consider education as the core necessities for the co-existence, building the nation and sustainable development.

References

Al-Hikmah University, Ilorin Nigeria. (2017). Retrieved from http www.google.com on 23rd,

           2017March

Al-hikma website. Retrieved 4 February 2014.

Aminu, I. (2016), The Role of Jama’atul Izalatil bid’ah Wa’ikamatis Sunnah (JIBWIS) in the

          Conduct of Islamic Da’awah in the West Africa. International Journal of Development

          Strategies in Humanities, Management and Social Sciences Vol. 6

Berkley Center for Religion, Peace and World Affairs (2018). Resources on Faith,

         Ethics and Public Life Federation of Muslim Women’s Associations in

          Nigeria. Assessed online on 10th July, 2018.

Crescent University. (2016) Retrieved from www.4icu.org on 11th February, 2016.

Fountain University (2016)”. www.4icu.org. Retrieved on 11th February, 2016.

Fafunwa, A.B. (1974), History of Education in Nigeria (Great Britain: Lowe and Brydone

          Printers Limited.

Gbadamosi, T.G.O. and Ajayi, J.F.A. (1980) “Islam and Christianity in Nigeria” in Ikime,

           O., (ed.), Groundwork of Nigerian History (Ibadan: Heinemann Educational  

           Publishers, 1980), p. 34

Is-haq, O.O. (2014), Islam in Nigeria: A Century of National Islamic Societies. Keynote Address

         Presented at the International Conference of Islam in Nigeria (COIN) to mark the 30th

        Anniversary of the Islamic Welfare Foundation(IWF) on Monday, Safar 1,1436 (November

         24, 2014) at the University of Ilorin.

Islamic research institute, Notes and comments The council of Muslim youth Organisations

           (COMYO), in Oyo state. Saeed Ahmad shah for the Islamic Research

          Institute. Retrieved online from www.google.com on 12th January, 2017.

NSCIA (2014), From website of theNigerian Supreme Council of Islamic Affairs (NSCIA). Plat   

         Technologies Ltd

Siyan, O.F. (2017),  Ansar-Ud-Deen Society and Islamic Development in Lagos: Growth,

         Contributions and Challenges. Assessed online from google.com

ISLAMIC EDUCATION AND ATTAINMENT OF

PEACE IN NIGERIA

BY

Mallam Yusuf Muhammad Alghazzali

Department of Islamic Studies

Federal College of Education (Special), Oyo

 [email protected]

Abstract

Nigerians are religious and it is a common assumption that every religion in Nigeria preaches peace, honesty, respect for human life, rights, humility and love for one another. These are also the messages being espoused through religions education. Inspite of the fact that religious education provides selective rewards for rule-conforming behaviours, there are speedily growing number of social vices, which touch the very foundation of human life with negative effects on the individual and society. This paper’s objective is to assess the use of Islamic education as tool for attainment of peace for individuals, and community. It will also analyse the gap between religious teachings, individual and societal struggles to attain peace in a given social order. The solutions to bridging the gap can help to maintain peaceful co-existence and progress in Nigerian society.

Introduction

Religion from the Islamic perspective takes a holistic view of man as it makes adequate provisions that guarantee his bliss, health and happiness in a healthy and happy environment. This is what is referred to as the attainment of peace (Abdulrahaman et al, 1978). In this circumstance, the role of Islamic education for the attainment of peace is in two levels. The first is attainment of individual or personal peace, and the second being the attainment of the societal, group or communal peace.

Indeed, assessing Islamic education as an instrument for the attainment of peace at the above mentioned levels brings the need to understand the meaning and concepts of education and religious education. Education as a process of training and instruction, especially of children and young people in schools, colleges, etc of which it is designed to give knowledge and develop skills (Dauda, 1994).

Education also refers to, the field of study dealing with how to teach or the process of training individual (Dauda, 1994). On this note, education, whether traditional, Islamic, western which exist in Nigeria had played  significant roles in the inculcation of moral values, development of skills and expertise (Amin, 2004). With the advent of Islam and its system of education to Nigeria, it brought principles of justice, equity and good human relations, including harmonious relation among individuals and in the community (Amin, 2004).

Consequently, the forms and approaches of traditional indigenous education, western education in relation to the spiritual and mundane life of the Nigerians before and after the attainment of self government differ sharply with Islamic vision of education (Fafunwa, 2002).

The aims and objectives of the Christian missionaries was said to have teaching of Christianity with a view to converting all those who came within the four walls of the mission house, because its philosophy was alien and unsympathetic to African belief and culture. But as regard to the colonial master’s policy, the dichotomy drawn by the secular education as shown by the training given to its recipients was the attainment of maximum pleasure of this life (Fafunwa, 2002).

But in Islam, the objectives of education are to train individuals to know his creator and the purpose for which he has been created. Therefore, when man realizes this, the knowledge acquired could be able to transform him from the brute animal in the bush to the best example of all creatures. In the post independence, between the period of 1804 – 1903, before the imposition of secularism by the colonial masters, the philosophy of Islamic education runs thus:

1. Recognition of Allah as the creator and sustainer of the universe.
2. At Taqwa (consciousness of Allah as the creator) and the overseer of all affairs.
3. Stable and firm faith in Allah to become responsible citizens who value their country, cherish its cultures, and ready to abide by anything which does not contravene their religious belief (Abdulrahaman et al, 1978).

The Gap

Having explained Islamic religion and also the objectives and modalities of its education which can be used as a tool for attainment of peace, however assessing the purpose of religion, it may not be difficult to pointify that true religion provides guidance, the realities are far from the expected ideals in an assumed religious society such as Nigeria. The gap is so wide that as commonly assumed, if religion truly provides guidance and influences the characters of Nigerian, the level of social vices and immoral behaviours should expectedly be very minimal in the society. Religion does serve the purpose of providing individuals with particular control styles but at the same time it recognizes the individual’s power of choice (Simbine, 2011). Because the individuals have the power to interprete such religious teachings to fit their purpose; the implication is that the outcome of the influence of religion on individuals’s character may become positive or negative, depending on the understanding of the scriptures and teachings of religion of individual.

Thus, using religious or Islamic education to attain peace by individuals or groups is dependent on the outcomes of individuals and groups in by determining their choices and decisions they take. Although this is not the only purpose that religion serves, and perhaps it may not be most important or obvious function. Yet, the results that follow this purpose of religion do have a huge impact on the societal order because it usually does not invite reasoning processes or the use of higher-level knowledge (Northern CAN, 2013). In an attempt to attain peace religion affects not just how we deal with and respond to particular events, which would hardly be surprising and would be almost defining our membership of a religious community, but also how we perceive such events. This is because human responses to religion does not only influence social behaviour but also influence health, well being and language among others (Simbine, 2011).

Instrument of peaceful co-existence

Islamic education as an instrument of attainment of peace has a dual legacy in human history regarding peace and violence. While some believers creatively integrate their spiritual tradition and peace making, many engage in some of the most destabilizing violence confronting the global community today. Throughout the long era of human history, some teachers of Islam have erroneously become major contributor to war, bloodshed, hatred, and intolerance as being demonstrated presently by the Boko Haram group in Nigeria today (Northern CAN, 2013). And it is the same religion that developed laws and ideas that have provided civilizations with cultural commitment to critical peace-related values. The examples of these laws include empathy, openness to and even love for strangers, the suppression of unbridled ego and acquisitiveness, the articulation of human rights, unilateral gestures of forgiveness and humility, interpersonal repentance and the acceptance of responsibility for past errors as means of reconciliation and drive for social justice. But certainly it is not the religions education acquired that motivate religious violence or its struggle to attain peace. Such motivates other than religion include the desperation for either economic or political interests, greed and lack of proper Islamic education which are central to conflicts and other social vices in the name of religion (Northern CAN, 2013).

Bridging the Gap

In the aforementioned discourse and circumstance, one would ask: what is the role of Islamic education in its struggle for attainment of peace? But it must be quickly stated that whatever role Islamic education can play as an intervention to revert the trend, the teacher of Islamic religious education is the translator, the exhibitor and promoter of the role. This is because it is not an exaggeration that Nigeria is at a cross-road yearning desperately for a rescue operation. Therefore, there is need for the following empowerments:

• Qualitative of religious educators.
• Proper understanding of the knowledge of Qur’an and Hadith.
• A good methodology of preaching and dialogue.
• Sincerity of purpose and objectives.
• Versatility of the educators.
• Creating an agenda for the purpose of attainment of peace for individuals and the Nigerian society

Conclusion

In the final analysis, this paper made humble attempt to explain that religion and Islamic education has been defined in various ways to the extent that the terms do not have a persuasive or universal definition because to preach morality is easy, but to give it a foundation is hard. It is not difficult to speak or preach morality or the ideals on a religious platform, but living what is preached is harder but this is more important than preaching it. Having established what is Islamic education, and its effects, the paper further explained the causes of violence as concomitant of how religion affects human actions as a social force. This is the challenge of the influence of religion on human actions and how such challenges can be overcome with particular reference to the Nigerian society.

References

Abdulraham, et al (1978). The Ink of the Scholar. Yaba: Macmillan Nigeria Publishers Ltd.

Amin Jubril (2004). “The Muslim in the World Today”. A Paper Presented at the First Plenary Session of the Golden Jubilee Anniversary of the Muslims Students’ Society of Nigeria held at the International Centre, Abuja on Friday 3rd Sept (Rajab 18th 1425).

Dauda Aliyu (1994). Effective Methodology of Teaching Islamic Studies. Kano: Manifold Publishing Company Ltd.

Fafunwa, A. Babs (2002). History of Education in Nigeria. Ibadan: NPS Educational Publishers Ltd.

Kwara Christians Complain of Marginalisation http://www.channelstv. com/home/2013/10/02/kwara-christians-complain-of-marginalisation

Northern CAN Calls for FG to Withdraw Query to Odimegwu (2013). Nigerian Tribune, Monday 2, September. http://tribune.com.ng/news2013/ index.php/en/news/item/20577-northern-can-calls-on-fg-to-withdraw-query-to-odimegwu.html

Simbine, A. T. (2011). Religion, Ethics and Attitudes towards Corruption in Nigeria. http://www.niseronline.org/downloads/December2011 NRSS.pdf

LINGUISTIC APPROACH AND RELIGIOUS PARLEY IN FOSTERING PEACEFUL CO-EXISTENCE IN OUR CONTEMPORARY SOCIETY

BY:

SHITTU Morufudeen Adeniyi (Ph.D)

_{+2348138322887 &+2348023878871}

_{[email protected] & [email protected]}

&

ONABAJO, Wasiu Adekunle

+2348166852010 & +2347034896053

[email protected]

Department of Arabic Language, School of Languages, Michael Otedola College of Primary Education, (MOCPED),  Noforija, P.M.B 1028 Epe, Lagos State

Abstract

The Islamic religion has been keen to form a cohesive and loving society, living in an atmosphere of familiarity and love, where it worked to provide the causes of happiness and avoid the causes of misery. The situation in most community is worsen. Religion propagators are mostly confused in the usage and understanding the meaning of words of God used. This ignorance has affected peaceful co-existence between them and the adherents of some religions in the world.  This paper aims to focus on analysis of words that God used and also manifested in the speeches of the Prophet (SAW), examines these words for proper understanding of the Holy Book and Hadiths. The implications of the paper is to emphasis and strengthen the cordial relationship between communities in the world. The paper also suggests religions parley and cross examination of some words in the Holy Books.

Keywords: Linguistics, Approach, Peaceful Co-Existence, Contemporary Society. 

Introduction

Peaceful co-existence between Muslims and non-Muslims is emphasized in Islam. Islam mandates whoever embraces the religion to take utmost care and to imbibe with set of principles, foundations that will accommodate others.  وأصلحوا ذات بينكم  (and reconcile between one another…Q8: 1). Human beings live collectively and form small and big communities.  وجعلناكم شعوبا وقبائل…  (We made you into nations and tribes…Q49: 13). Communities with different beliefs and religions interact more with one another through various political, social and economic relations. Such interactions should ideally lead to peaceful co-existence. It is obviously clear that all heavenly religions and their prophets promote monotheism and they are forerunners of peace, security as well as friendly behavior towards the followers of other religions. Adherents of different religions have gradually assumed various deviations with the passing of time (Jafar 1985). It is necessary for leaders in this era to make explanations of his preaching relevant to modern human society.

Relevant Agents and Tools for Peaceful Co-Existence from the Quran

1. The principle of unity in fearing the Creator

 Fearing of creator is one of the principles emphasized in the Holy Quran and it is considered as one of the values a human being must possess. Allah says “O mankind be dutiful to your Lord that created you from a single person (Adam), He created his wife (Hawwa [Eve]) and from them both He created many men and women and fear Allah through whom you demand your mutual (rights), and (do not cut the relations of) the wombs (Kinship) Surely Allah is Ever an All-watcher over you Q4: 1.

2. Principle of Dispute Settlement

 It is clear that Qur’an doesn’t want humanbeing to be in grievances nor misunderstanding but to live together with gladness and love. That is the reason why Qur’an is explaining that “if a wife fears cruelty or desertion on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves: and such settlement is best; even though men’s souls are swayed by greed. But if you do good and practice self-restraint, Allah is well acquainted with all that you do Q4: 128.

3. The principle of Human Generosity

 One of the most behaviors that can unite and bring human beings together in one love. This is what we know as magnanimity. The Holy prophet (S.AW) “Narrated by Anas: “The Prophet (SAW) said, none of you will have faith till he wishes for his brother what he likes for himself”

4. The principle of justice

It is clearly forbidden doing injustice to ourselves, people and general society. This has been clearly spelt out when Allah says in Q16: 90. “Allah commands justice, the doing of good and liberality to kith and kin, and He forbids all shameful deeds, injustice and rebellion: He instructs you that you may receive admonition.

5. The Principle of Freedom of Religion

 One principle about rules on co-existence with non-Muslims is that freedom of religion which prohibits forcing of religion on people. And this is mentioned thus in Q2: 256. “Let there be no compulsion in religion: Truth stands out clear from error, Allah hath grasped the most breaks. And Allah heareth and knoweth all things.

6. Principle of Grooming together on Good Deeds

 This principle informs and educates us to be in cooperation with other people whenever good innovation is being raised by anybody. This can be from angle of being a Muslim or non-Muslim. Allah says in Q 5:2.  “And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah: indeed Allah is severe in penalty.

 Peaceful Coexistence According to the Qur’an

Islam praises the divine religions, their divine books, and prophets. Allah said in Q2: 4. “Children • of Israel! Call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message). It also praises the Christians in Q5:82. “Strongest among men in enmity to the believers are the Jews and Pagans; and nearest among them in love to the believers are those who say, “We are Christians”: because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant^. Islam also gave a beautiful description of the Taorah and Bible. Allah described the Bible in Q5:46 as; “And in their footsteps we sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.

Islam does not generalize rulings onto others. Among the greatest means to draw people close is that the Qur’an did not mention a general judgment on religions, but left much room for dialogue and co-existence with others. Allah says in Q2:285. “Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. This verse creates an environment conducive for peaceful co-existence, dialogue and co-operation within the Community.

Islam encourages Muslims to act on the basis of goodness and righteousness^. (Al-Qarafi et al 2003).  It goes to the extent of encouraging goodness toadherents of other faith. Allah says inQ60: 8. “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loved those who are just. To interact with non-Muslims with consideration far from compulsion and enmity. Allah says in Q2: 256. “Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah hearth and knoweth all things.  Allah said in Q88:21-22, determining the role of the Messenger (SAW), “Therefore do thou give admonition, for thou art one to admonish. Thou art not to manage (men’s) affairs.

Allah said in Q31:15, regarding the treatment of non-Muslim parents by their Muslim child, “But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to Me (in love) in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did.  Al-Sa’di et al,(2001) gave the meaning of this verse thus;

“Treat them just and kindly,and refrain from abusing them in word or deed, obey them, submit to their every demand, and prefer them over all things except the obedience of Allah and His Messenger, as they are preferred over all things”.

Peaceful Co-existence According to the Sunnah

Texts that indicate the rightfulness of peaceful co-existence with non-Muslims as found in the Sunnah are:

Dealing with Non-Muslims on the Basis of Loans

 Ā’ishah, may Allah be pleased with her, said: The Messenger of Allah (SAW) died and his shield was pledged to a Jew for thirty sacks of barley.

Honoring the Dead whether Muslim or Non-Muslim

 Jābiri bn Abdullah, may Allah be pleased with them, reported: a funeral procession passed by us and the Prophet (PBUH) stood up so we followed suit. We said, O Messenger of God: it is the funeral of a Jew, he said: If you see a funeral then stand. Narrated by al-Bukhari.

In practical terms, the Madinah accord, which served as the constitution, governed the people of Madinah who were of different religions (Islam, polytheism and Judaism), and in terms of ethnicity from Qahtan, al-Adnan, and Jews, yet it gave equal public rights and duties to all including being good and just to neighbors and the duty of protecting the city, in what can be termed in contemporary jargon as citizenship rights. The Islamic state maintained the rights of dhimmis and covenanters in their entirety. They were even appointed in certain senior positions within the government (dawlah) such as ministers and others.

Origins of Peaceful Co-Existence According to Christians

The Biblical texts form a good picture of the principles of tolerance present a pic­ture of tolerance that seems beyond human ability. This is yet a clear evidence that the heavenly religions share in all aspects of life. This comes as no surprise because the Lord is one Who created the value of tolerance, despite differences in religions. Among the religious foundations for the importance of religious tolerance and peaceful co-existence ac­cording to Christians are as follows: Live among the people in such a way that when you are alive they praise you and when you die they weep for you. (See Al-Kitab al-Muqaddas. P 135).

If you forgive other people when they sin against you, your heavenly Father will also for­give you. But if you do not forgive others their sins, your Father will not forgive your sins. (See MATTEW 6:14-15). Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. (See Colossians 3: 13). Be kind and compassionate to one another, forgiving each other, just as in Christ God for­gave you. (See Ephesians 4:32). And when you stand praying, if you hold anything against anyone, forgive them, so that your Father in heaven may forgive you your sins. (See Mark 18: 21). Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seventy times. (See Mathew 18: 21).

Sample of Linguistics Approach of Some Words Used in Qur’an and Hadiths

This is where the knowledge of Usul at- Tafsir addresses the actual step by step methodology of interpretations are not merely the result of human whims and fancies.
It’s very important to understand the Linguistics Approach in dealing with meaning of some Arabic words used in the Qur’an for proper understanding and adequate information to the public. Arabic words are formed from three letters. These letters can later form another meaning with additional letter added to it. This changes the meaning of the original three letters. The meaning will also change when nouns are formed from such letters. If we take the verb kataba كتب   he wrote, the act of writing was done by a single person. When we prefixed the word kataba with alif, it changes to aktaba أكتب which means “he wrote” for. So also when we add alif in between the word kataba, it gives us kaataba كاتب this informs that the act of writing is done by two persons i.e. they exchange the writing between themselves.

Another example is the word دخل   dakhala meaning “he entered” when prefixed with alif, it sounds أدخل   adkhala “he put into”. So also the word جلس jalasa “he sat”. With the additional alif meaning of the word sounds ajlasa أجلس meaning “he put him on the seat”.

It is in the light of the aforementioned the authors extracted the word used in Q 49: 9. فقاتلوا التي    تبغي حتي تفي ء إلي أمر اللهMeaning: All those present at the dispute solution should challenge the party that transgressed until he listens to the word of Allah (peaceful resolution). A scholar who did not understand the derivative meaning from qatala قتل can wrongly translate the word فقاتلوا kill the transgressor/ aggressive party.

The same word appeared in the hadith of the Prophet (SAW) by Abdullah son of Umar.  أمرت أن أقاتل الناس حتي يشهدوا أن لا إله إلا اللهHe said I heard the Messenger of Allah saying: I am ordered to challenge people until they profess that there is no god but GOD. The word أقاتل   should not be translated as “to kill” but “to strive” and make people to understand that there is no god but GOD.

Conclusion

It is imperative for Scholars who assumes the status of leadership within a community to have an in depth look of words and text of the scripture in their original context, as well as their later usage. The study of Arabic grammar and morphology is considered obligatory on the Islamic missionary. These, if well adequately equipped on Missioners and Scholars will result into good leadership creating peaceful co-existence within the neighbors that live in the community. Q2”224 supported this act when it says “…And acting piously, and making peace among mankind.  

References

           Jafar I. H. (1985). Sharaye Islam fi fiq Islami. Beirut: Darrol Maktabata Hesa Institute.

Muhammed Muhsin Khan & Muhammad Taq-ud din Al-Hilali(1985) Interpretation of the 

           Meaning of the Noble Qur’an in English Language. Darus Salam. Riyadh, Saudi 

           Arabia.

Al-Qarāfī, Abū al-’AbbāsAhmad ibn Idrīs, al-Fārūq d. 684, Annotated by ‘UmarHasan al-

           Qiyām, Mu’assasah al-Risālah, Ed. 1, Beirut. 2003.

Al-Saʿdī, ʿAbd al-Raḥmān ibn Nāsir, Taysīr al-Karīm al-Raḥmān fī Tafsīr Kalām al-

          Manān, Jamʿiyyah Iḥyā’ al-Turāth al-Islāmī Kuwait, 2001, p. 908

Al-Bukhārī, Ṣaḥīḥ al-Bukhārī bi Sharḥ al-Fatḥ, Ḥadīth No. 1331& 2916, Dār al-Fikr,

           Beirut, 1996.

AbūHalālah, Yūsuf, Taʿāmul al-MuslimīnmaʿaGhayrihim, Dār al-Ḍiyā’, 2002, p, 55.

Al-Kitāb al-Muqqaddas li al-Madrasah wa al-ʿAilahfī al-ʿAhbayn al-Qadīmwa al-Jadīd

        (al-ʿAhd al-Qadīm) byʿInāyah Father Xavier Seelos, p. 135.

Holy Bible (1989) Holly Bible Containing the Old and New. King James Version. Word

       Publishing. USA.

Hadith An Nawawi, Narrated by Anas bn Malik

PEACEFUL CO-EXISTENCE IN ISLAM: MYTH OR REALITY?

BY

Kolawole, Hakeem Adeyinka

+2348052410698

[email protected]

&

Hashim, Olanrewaju Shuarau

Department of Islamic Studies

Adeniran Ogunsanya College of Education

Oto/Ijanikin, Lagos

+2348053411852

[email protected]

Abstract

Peaceful co-existence of human being is of high esteem in Islam of which an attempt to disrupt its functionality or stability is an attempt to destabilize a valued segment in Islam. The reason behind this is the fact that, peace and peaceful co-existence is at the heart centre of establishment of Islam. However, the emergence of deviant groups across the globe particularly where population density of Muslims is high is of great concern whether peace and peaceful co-existence actually exist in Islam. To this end, this paper explores historical facts and textual relevance in discussing the topic. The findings reveal that though some are practicing the religion (Islam) yet stay firm with some cultural traits and hereditary behavior that contravene the tenets of the Religion. The paper then recommends that the Islamic tenets should be stressed loud and clear by scholars against all forms of cultural imbalances.

Keywords: Islam, Peaceful Co-Existence, Qur’an, Muslims and Religions

Introduction

The incessant unrest in the world today, especially in the geographically dominated area by Muslims (Muslims world) and the subsequent emergence of some deviant groups such as ISIS, Boko Haram, etc. is worrisome and has made non-Muslims and even some Muslims to doubt if Islam is linked with hooliganism or Islam is a religion of terrors or whether the concept of peace or peaceful co-existence actually exists in Islam. This is in conformity in most cases with what western world led by America describe the Muslims in the world (tagging Islam and Muslims with negative names such as extremists, fanatics, terrorists) among others.

This has turned concept of peace and peaceful co-existence into global phenomenon due to the fact that, it is the condition that defines and shape human existence and well-being in the world. However, there is no doubt that some variables are hindering the establishment of peace and peaceful co-existence and unity. Until these variables are identified and juxtaposed with Islamic value before the actual cause of conflict could be identified whether or not Islamic practice is an ideal value with utmost hope that can foster peaceful co-existence.

Islamic Concept of Peaceful Co-Existence

Islam as a religion according to Toki, 2015 acknowledges the inevitable and natural differences among humanity, especially in the area of multi-religious society; despite this, it (Islam) advocates living harmoniously and peacefully with one another for progressive purpose. On this note, the concept of peaceful co-existence shall be viewed.

Islam literally according to Balogun (2006) is from Arabic root “SLM” and means peace, purity submission, obedience, among others. But religiously, it means submission to the will of Allah and obedience to His Law. It becomes imperative that whoever professes believe in Islam must adhere strictly to the rule laid down by Islam to maintain peaceful atmosphere among individuals. It is on this ground that we should examine the Islamic scripture on maintaining peaceful co-existence.

However, it should be emphatically stressed that, Islam and Arabic are not the same. Though, Arabic may be the language through which Holy Qur’an was revealed but Islam itself should be exonerated from excessive behavior or attitude of Arabians as it is being witnessed around the world. More so, with reference to Nigeria society, the attitude of some Muslims should not be the yardstick to judge Islamic disposition if truly we want to be objective. Although, some make this mistake as a result of ignorance while some are doing it to escalate havoc. So, cultural trait should be distinguished from religious rules and values.

On this note, the Islamic standard of harmonious preaching are enumerated and discussed as follow:

Islamic Measures to Peaceful Co-Existence

1. Dialogue:- The first injunction laid down by Islam to maintain harmony among humanity is dialogue among all different Religions of the world. This is because, all religions with revelations seem to profess the same ideology, but where there is disagreements in this regard, then the genesis of such disagreement needs to be synthesized because information from the same source should not have ordinarily contradicted each other. In this regard, Allah calls for dialogue among religious adherents thus:

Say (O Muhammad): “ O people of the scripture (Jews and Christians!)

come to a word that is just between us and you, that we worship none

but Allah (alone), and that we associate no partner with Him, and that

none of us shall take others as lords beside Allah then if they turn away,

say: bear witness that we are Muslims. Qur’an 3:64

The above verse established fact on the platform of dialogue and the way to go about it. It becomes worrisome today that Religious adherents are surrounded by criticism, confrontation, persecution, condemnation etc. so, in other to maintain balance relationship to create room for peaceful atmosphere, then, the issue of dialogue is inevitable.

In inter-religious dialogue, Islam goes one step further by declaring in Qur’an 5:2 that:

…… and let not the enmity of a people hindered you from

access to the Sacred Mosque, incite you to treat

them with inequity. Instead help each other in good

things of life and in all such things as are based on

the fear of Allah. Do not, however, help one another

in the sinful things and transgression. . .

The Qur’an does not permit Muslims to treat with injustice even if such enemies had committed aggression against them due to religious enmity.

Now, turn to the category of those non-believers who were not known to have taken any active part in hostilities against Muslims. Referring to them, the believers are told in the Holy Qur’an 8:9 that:

It may be that Allah will bring about love between you

and those of them with whom you are now at enmity;

and Allah is All-Powerful and Allah is Most Forgiving,

Merciful, Allah forbids you not, respecting those who

have fought against you on account of your religion;

and who have not driven you out of your homes, that

you be kind to them and deal equitably with them;

surely, Allah loves those who are equitable.

The question now is that on which account would a Muslim fight or force Islam on non Muslims when the principle revealed to guide the religion has warned that there should not be compulsion in the religion. So, the principle of peaceful co-existence can be built in the world among divine religions if the instruction guiding the invitation to the way of Allah quoted above is given preference. This will equally lead us to another principle called ‘Principle of No Compulsion.

1. No Compulsion in Religion:- The Qur’ānic verse that invites people of the Book to dialogue reveals that Islam wants peaceful co-existence and that leads to the second measure for allowing peace in the world as the verse contains ‘if they turn away, say: bear witness that we are Muslims’. The implication of this phrase is that nobody should be compelled to accept another person’s opinion.

How can a religion claim itself to be universal, international or global among the religions in the world and yet cause frictions?

No religion with a universal message and global ambitions to unite mankind under one flag can even momentarily entertain the idea of employing force to spread its message. To this, Ahmad (1997) reported thus: ‘sword can win territories but not hearts; and ‘force can bend heads but not minds.’

Islam in all ramifications, is against all forms of force as an instrument for the spread of religion and goodwill of the message contained in the religion. It thus emphatically stresses in Qur’an 2:257 that:

                     There should be no compulsion in religion. Surely,

right has become distinct from wrong..

The above verse makes it clear that coercion should be freed from any form of religion and the will to determine where the truth lies should be left to man to determine deducing from the beauty of teachings of such religion. Allah, in addressing this, warns the Holy prophet Muhammad (SAW) against forcing Islam on anybody and advice him on admonishing them accordingly. The Holy Qur’an 88: 22-33 state:

                                    so, remind them (O Muhammad!) you are only one

who reminds; you are not a dictator over them.

To compliment this fact, Allah (SWT), in His infinite mercy, reminds the Prophet in Qur’an 42:48 that:

But if they turn away (O Muhammad from Islamic

monotheism, which you have brought to them), We

have not sent you as a watcher or monitor over them

(or their affairs). Your duty is to convey (the message)

Even if there is conflict of interest in the process of religion propagation, Islam then strongly cautions the Muslim from confrontation and exhorts them to exercise patience and perseverance as much as possible. This is main reason why it is part of ethics in Islam according to Hashim and Oseni (2018) that Muslims should always have the basic three (3) principles guiding the propagation of Islamic message at the back of their mind at all times. These principles are contained in Qur’an 16:125 thus:

                        Invite (mankind, O Muhammad) to the way of your Lord

(Islam) with wisdom (divine revelation and the Qur’an) and

fair preaching, and argue with them in a way that is better.

Truly, your Lord knows best who has gone astray from His

path, and He is the best Knower of those who are guided.

If these basic principles are taken into consideration, then, there would not exit any form of religious confrontation. The principles are:

1. Principle of philosophical/rationalization
2. Principle of quotation
3. Principle of illustration

To this end, a religious preacher is expected to first prove the content of his message rationally beyond reasonable doubt and to the conviction of audience before bringing corroborative quotation in affirmation to the already argued fact. This is because, non Muslim for example has no belief in holy Qur’an; therefore sole reliance on Qur’ānic quotation may not convince such person but if rational explanation has been put forward before textual quotation, then, it may sound logical and explanative. However, if at the end of this two, the listener is yet to be convinced, there comes the third principle that has to do with examples.

If these principles are inculcated in the spirit of religious dialogue, Nigeria society will be much better in terms of peaceful co-existence of her citizens.

1. Harmony and Mutual Respect among Religions:- It is declared in unambiguous terms in holy Qur’an according to Toki (2014) that it is not only the Muslims who stand firmly by truth, admonish and dispense justice righteously among the followers of other faiths; there are also other people who do the same. This is the attitude which the entire world of religion must adopt today to improve the quality of relationship with other faiths. Religious peace cannot be achieved without cultivating such broadminded, magnanimous and humanly understanding attitude towards the people of other faiths.

In other to affirm the above stated fact, the Holy Qur’an declares in reference to all religions of the world thus:

                     Of those We have created, there are a people that guide

                     (men) with truth and justice therewith. Qur’an 7:182

This attitude could help build the desired commonwealth among Nigerians if well managed and could easily expose the veil covering what is today known as religious terrorism.

1. Seeking Common Grounds: The Qur’anic verse which is most central to this issue is Qur’an 16:91 that says:

Verily God enjoins justice – and more than justice;

to give people more than their dues – and to serve

humanity with beneficent treatment as if they belong

to you (like your near, kith and kin) and God prohibits

the display of evil – as observed nowadays so often on

television, radio and streets of many societies of the

world – and forbids all that is considered wrong not by

religions but by human conscience, and everything that

leads to rebellion and chaos. God admonishes you – may

you benefit from this admonishment.

Ahmad (1997) is of the opinion that, the first part of this verse is applicable more to the economic sphere than the social order. It paints a clear image of the Islamic concept of justice, fair play and benevolence in treating the less fortunate sections of society. The second part applies to the social image of a society which Islam is committed to create.

In this part according to him, God forbids all that is considered wrong by universal standards, like indecent behaviour, affront, insult and indeed all social evils which, without reference to any religious teachings, are condemned by the general consensus of human Society at large.

Similarly, Islam according to Shittu (2014) strictly rejects and condemns every tendency, behaviour and attitude which may lead to disorder, rebellion and violence. The word ‘rebellion’ should be understood in the connotation of any unjustified attempt to overthrow an established order. But that is not all. Whenever the Arabic word BAGHYI is used in the Holy Quran, it is applicable not only to an armed or political uprising but also to a rebellion in society against its noble traditions, ethical standards, religious teachings and moral value.

In the end, a society is clearly warned that this admonition is for man’s own benefit. This completes the picture of the essential features of an Islamic social order. It may be added that the first part of this verse is also deeply intertwined with the Islamic social teachings. A society which is insensitive to the sufferings of other human beings and is not always inclined to serve the cause of humanity, cannot be described as an Islamic society howsoever it may adhere to other aspects of Islamic social teachings.

There are other features enumerated in Islamic society as highlighted in the Holy Quran that can hastily promote commonwealth of Nigerians.

Islam emphasizes integrity, loyalty, faithfulness and promotes all such measures as would create peace of mind and heart. It takes preventive measures against the society becoming lopsided in its pursuit of pleasure. Hence, any behaviour, howsoever innocent as it may appear in the beginning, which is likely to lead towards unrestrained permissiveness in the society, is discouraged. The damage done to society is immense and manifold. Such societies are bound to end up in the state of promiscuousness we find in the world especially Nigeria today.

In such societies, the unrestricted tendency to pursue pleasure leads, among other things, to the erosion and ultimate destruction of family ties. Contrary to this, Islam cherishes and zealously guards all fatherly, motherly, brotherly, sisterly and filial relationships. Islam wants to promote friendships which are more platonic than sensual.

Despite the enormous norms that are expected to build commonwealth of Nigerians as enshrined under the topics discussed above and others that are not mentioned, there are other negatives that Nigerians must jettison if truly the desire is expected. Among such are discussed below:

• Eradication of Evil as Collective Responsibility:- The responsibility of educating people is not entrusted to government but collectively to the people themselves to involve in good deeds and abstain from evil. It is tragic that some societies know that importance of forbidding evil but is yet to recognize the dire need of acquiring the responsibility to purge society from the criminal acts. For example, in a well managed society with commonwealth of citizen taken into consideration, it is the responsibility of refuse collectors to gather unwanted waste from homes and streets for disposal according to Ahmad (1997) but in society like Nigeria, everybody disposes their junks as they like till streets become littered with filth and are no longer fit as passageway.

Islam as a religion treats this concept clearly and comprehensively. To handle this, Islam places the first order on family and then extends by fixing the responsibility on society collectively to launch individually as well as collectively. A holy war should be launched against evil, not with the aid of sword and restrictive legislation, but more so by constant admonition, advice and wise counsel. Admonition and persuasion with patience is the best instrument. In stressing this, the holy Qur’an 3:104 states:

                                    Let arise out of you a group of people inviting to

all that is good and enjoin equity and dissuade people

from indulging in evil. And it is they who are successful

Keeping this and many other similar verses in view, the Holy Prophet, may peace and blessings of Allah be upon him, once declared that:

The people before you came to a tragic end because

they disobeyed authority and were given to transgression.

They did not restrain one another from the iniquity that

they committed. Indeed, by Allah, you must enjoin good

and forbid evil; seize the hand of the wrong-doer and

persuade him to act justly; establish him firmly on the right,

else Allah will involve the hearts of some of you with the

hearts of others and will curse you as He cursed them. Balogun (2006)

According to the Prophet, one of the more serious signs of decline of a people is that they lose the courage to show their displeasure at the public display of indecency and misconduct. The Holy Prophet, may peace and blessings of Allah be upon him, draws the parallel between such a society and travelers on a boat in the following tradition according to Hussain and Ahmad (2015) quoting Khan (1985)

Nu‘man bn Bashir relates that the Holy Prophet (SAW)

said: The case of those who observe the limits set by

Allah and those who are careless about them is like

passengers on a ship who cast lots to determine who

should occupy the upper deck and who the lower and

settled accordingly. Those who occupied the upper deck

had no direct access to water. To fetch water, they had to

repeatedly climb down thus disturbing the occupants of the

lower deck. Once they suggested to the occupants of the

lower deck that if they had no objection, they could bore a

hole through the bottom of the ship to gain direct access to

water. Now, if the occupants of the lower deck were to leave

the others to carry out their design, they would all perish

together, but if they were to stop them from carrying it out,

they would all be saved.

• Condemning Racialism:- Of all evils today in Nigeria, the most aggressive one with greatest danger to the peace of the entire citizenry is racism. On this, the holy Qur’an reminds not only Muslims but all mankind in Qur’an 4:1 that:

                                    O mankind! Be dutiful to your Lord, who created you

from a single soul (Adam), and from him (Adam) He

created his wife (Hawa’), and from both of them He

created many man and women; and fear Allah through

whom you demand (your mutual rights), and (do not

cut the relations of) the wombs (kinship). Surely,

Allah is Ever All – Watcher over you

In an unequivocal term, Islam stresses that there is no superiority of someone over other. Similarly, the Holy Qur’an 49:13 states:

                                    O mankind! We have Created you from a male and a female,

                                    and made you into nations and tribes, that you may know one

                                    another. Verily, the most honourable of you with Allah is that

                                    (believer) who has fear of Allah

If the commonwealth of Nigerians should exist at all, the society must first eradicate all forms of racialism that may bring about disunity in the society. This is the society that Islam is trying to build.

However, it should be noted that, despite the above mentioned provisions to maintain and sustain peace, there is an Islamic provision that has been neglected across the globe that is causing most of this havoc. This provision is child training and is also discussed thus:

• Child Upbringing/Training:- Islam mandates training, monitoring and mentoring of wards in all ramifications. It makes it duty upon the parents laying solid ethical and religious foundation on which children can lean when grown up. In other to understand the delicacy of child training, Islam emphatically stresses that, it is a difficult task. Despite that, it must be undertaken if peace is to reign in any society. Qur’an 2:233 stresses that:

                           The mother shall give suck to their children for two

whole years, (that is) for those (parents) who desire

to complete the term of sucking, but the father of the

child shall bear the cost of the mother’s food and

clothing on a reasonable basis. No person shall have 

a burden laid on him greater than he can bear.

However, Islam advises man to be up and doing in his responsibility in upbringing and training of children till they mature and become responsible adult when they will also reciprocate back to their parents and society at large. On this fact, Qur’an 46:15 states:

And We have enjoined on man to be dutiful and kind

to his parents. His mother bears him with hardship

and she brings him forth with hardship, and the bearing

of him and the weaning of him is thirty months, till

when he attains full strength and reaches forty years, he

says: “My Lord! Grant me the power and ability that I may

be grateful for your favour which you have bestowed

upon me and my parents, and that I may do righteous

deeds such as please You and make my offspring good. …..

The implication of the above verse is that, any society where children training and mentoring reigns, such society will be freed from all forms of maladministration, intolerance, insurgency etc. and the result will then be the society of comradeship, tolerance, where mutual understanding reign and everybody be his/her brother’s or sister’s keeper.

It can be concluded from this angle that, peaceful co-existence in the world can be restored or rebuilt according to Ajose, Akeusola and Elegbede (2016) if members should ensure that every child is raised, equipped with virtues that enable them to encourage commitment, appreciation, religion, sense of humour, share responsibility, common interest, service to others and seeking help within the family. This is the first step where the system collapsed and the soonest the system is restored, the better the society enjoys richly and achieve peaceful co-existence.

Alas! Kolawole (2015) observed that there is acknowledgement that Nigerians are religious but outward religious inclination is manifested in most. So, most people practicing religions do not study the religion they are practicing and people see them as been religious. Hence, any attitude or character put forward by such person is attached to his or her religion without finding out the true picture of the case. The implication of the above illustration is that, not all attributed religious crises are actually religious but people find link between the perpetrator and what the person professes.

Recommendation

From the above analysis, this paper puts forward its recommendations that:

• It is advised that whenever issues arise, the teaching of Holy Qur’an and that of tradition of the prophet should be sought for rather than judging from attitude of any Muslim which may hinder someone from discovering the real teaching of Islam
• Muslim parents should inculcate the teaching of Islam in their children. In the same vein, right value as enshrined in Islamic education should be taught at all levels of our educational system
• Muslims should be admonished on remolding their character as some Muslims character has become antithetical to the teachings and principles of Islam.
• Muslims should be aware of the fact that every facet of life today has ways of bringing alternative to Islamic principle and until it (Islam) is practiced according to the dictates of provision therein, otherwise, Muslims will soon become object of mockery beyond present situation. So, they should hold on to ideal practice and stop embracing less advantage principle.

Conclusion

The focus of Islamic principle is to help people with distress and make life better by creating sustainable development in the future. Peaceful co-existence in Islam brings about sustainability. The paper examined the potentials of Islam as it lays foundation for peaceful co-existence to flourish. It argues that populace has a lot to benefit from Islam as peaceful co-existence is concerned if the principle of Islam is targeted rather than attitude of some Muslims which may be stumbling block in getting the true picture of provision for general populace. Some key areas are identified among what Islam enjoins as well as what it forbids to bring about desirable achievement of peaceful co-existence. The paper therefore asserted that peaceful co-existence is not a myth in Islam but reality based on the textual studies. It stressed that Muslims should abide by the teachings of Islam in order to foster peaceful co-existence among themselves as well as people of other faiths.

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CIVIL RIGHTS UNDER RELIGIOUS DIVERSITIES: THE SHARĪ‘AH APPROACH TO INTER-FAITH COMMUNICATIONS

BY

Dr. Abdul-Azeez, M. Ashimiyu

Department of Islamic Studies, School of Arts and Social Sciences,

Emmanuel Alayande College of Education, Oyo.

[email protected]

08038643026

ABSTRACT

Heavy concentration of Muslims and Christians in Nigeria provides the country an added advantage of being a great nation to be reckoned with in the global search for inter-faith communications. Access to civil rights as citizens is assumed to have been seriously affected through the instrumentality of religious diversities, this has consistently hindered the piston harmonious co-existence. This paper recalls with passion the pleasant memories of our forbearers and antecedents that lend support to the efficacious tendency of inter-faith communications in attaining peaceful co-existence among adherents of Abrahamic faith. Among the contentious issues are the constitutionality of Sharī‘ah, secularity of the Nigerian state, the use of Hijab in public schools, denominational characters, declaration of Friday as public holiday, the exercise of balancing in political appointment and the likes. The paper is analytical as it catalogues proofs supporting the claim that Islam and Christianity have peace as foundation of their belief system. It finally discerns that religious diversities is a divine design and must not be subjected to human manipulation.

INTRODUCTION

            This presentation is guided by a Qur’anic instruction which says:

If it has been Allah’s will, they would have believed, all who are on earth, will you compel mankind against their will to believe, no soul can believe except by the will of Allah.(Q. 10:99).

            Our attention is unequivocally drawn by the above declaration to the element of choice in matters of faith and religious practices. Islam abhors the use of force or coercing the adherents of a particular faith into accepting Islam. The mandate given to Muslims to spread the light of Islam is accompanied by specific instructions about the acceptable means of performing this function. Islam never encourages a process of preaching to be based on the drive of mere increase in numerical strength.

            Though, monotheistic religions are scripturally charged to invite others into the God’s message to man, this invitation is being technically referred to as da‘wah and it is seen as a mandatory obligation on Muslim members of Ummah (community) (Abu-Zaidah, 1990). This message is equally traced to Luke 9:60 which says: But as for you, go and proclaim the kingdom of God. It is to be quickly added that the word da‘wah and jihad are synonymous to each other, it is all about legitimate human efforts targeting the redemption of a spiritually drowning fellow from the wreckage of darkness. These words are different from the word harb which means violent and bloody war. It is the absence of religious teaching on interfaith communications resulting from the strategic plan of a group to dominate the other ,this often leads to the events of war, loss of lives and valuable properties. It has also led to the forceful displacement of inhabitant of a particular community and subsequent relocation to saver places.

            The invitation to interfaith communication is essentially traced to the Holy Qur’an when it says:

Say (O Muhammad) O people of scripture (Jews and Christians) come to a word that is just between us and you, that we worship none but Allah (alone) and that we associate no partners with Him and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims. Q. 3:64.

            The keyword in the above quotation is ta a law which is a humble call for dialogue. On this note Sayyid Qutb (1982) notes that a religion whose teachings appeal to reason and intellect does not need to apply forceful means for conversion. It then implies that the patronage a particular belief system is likely to attract rests largely upon the logicality of its teachings and devotional services.

            Indeed, one of the factors that induce unhealthy display of rivalry between adherents of religions is the wrong application of seemingly divine instruction to proselytize one’s faith. This erroneous impression is so faulty to the point of turning bloody in certain situations when arms and other dangerous weapons are used either for attack or in defense of such creeds.

            Also, coverage of above events and similar others has continued to be characterized by unprofessional attitudes of the mass media practitioners. Preference is being given to sensational reporting either with the purpose of gaining better sale of the paper or fame for the concerned media house. Editors of these information are often found wanting owing to their failure to display the most-needed professionalism in determining the news-worthiness of a particular event. Among the instances to this claim are the manner through which the federal government gesture of giving both Muslim and Christian a sum of ten million naira (N10,000,000) each for the sole purpose of building Mosque and church in new Federal Capital Territory. Facts surrounding the gesture were distorted and it led to tension and empty allegation against the federal government for presumably favouring a particular faith.

            It is equally taken that the seed of discord, hatred and mutual mistrust is traceable to the period of colonial incursion to what is later known as new Nigeria. The colonialists under their resolve to continue their hold on the resources of their colonies view Islam and Muslims as enemies that constitute hindrance to the attainment of their target. The educational policy adopted by them had curricula that were designed to portray Islam negatively to the colonized communities. M.A. Bidmus (1992) refers us to a textbook published in 1975 by one J. Ola Olu Ige entitled civic notes; book one, wherein the author draws comparism between Islam and Christianity.

1. Christianity was founded by Jesus Christ
2. Jesus was good and gentle
3. Jesus was not born in the way which ordinary people were born.
4. Muhammadanism was founded by Muhammad
5. Muhammad was rascal and war like
6. Muhammad was born as you and I were born.

It is noted that partial reporting characterized major events by the dailies, radio and television programmes as seen in front pages, headline news and editorial comments. The detention of General Dasuki, the former security adviser to the former President Goodluck Jonathan over his role in arms scandal provides eye opener to the hands of government in the continuous religious violence and its susceptibleness to abuse. Much earlier, bias media reporting of 1987 Kafanchan violence led to gross misinformation by the press which led to unpeaceful reaction of Muslims in Kano, Kaduna and Zaria over the event. These and similar others portray us as a community of people that lacks direction and effective approach for inter-faith communications that guarantee civil rights for all and sundry.

Contending Issues for Inter-Faith Communications

            Constant desire for one and indivisible nation is contended to be under consistent threat in every square inch of our national territory. (Onaiyekan 2001) argues that there is already a lot of dissatisfaction over issues in Nigeria. These, according to him include revenue allocation, the regionalization of the police and the armed forces, the autonomy of the state, secularity and above all the constitutionality of Sharī‘ah introduction as an initiative. He observes that constitutions that contain these provisions were drafted and promulgated under military regime to be used by civilian administrations. The position of Sharī‘ah in Nigerian constitution attracted a serious contention among Muslim and Christian delegates to the constitutional debate of 1978. The thrust of the argument is the extent and scope of Sharī‘ah in the draft constitution. It is this argument that calls for the need to fashion out for the nation a constitution promulgated for the people of Nigeria by the people as a whole. It is contended that the moment Sharī‘ah goes beyond personal to cover areas of criminal justice, civil rights of the people are bound to be affected. The determination of court jurisdiction and the enforcement of judgement become additional sources of division; this hinders friendly and meaningful inter-faith communications. In order to attain peaceful co-existence among adherents of faith, it is thereby advised by the proponents of this argument that people should be left free to practice the doctrines of their religion only and within the ambit of private jurisdiction, while the state takes care of developmental initiatives that concern everyone. In another expression, the law of the land shall not command anything which the religions of the people forbid while the law of the land will equally not forbid that which the religious laws of the people command. It is submitted that for a workable system to be installed in the country, this line of thinking should be allowed to stay. At first sight, one needs to assume that the arguments against the introduction and subsequent application of Sharī‘ah is ipso facto illegitimate. Developing sense of tolerance from the antagonists through dialogue facilitates friendly inter-faith communications that is capable of ascertaining appreciable merger between opposing views. It is contended by the proponents of Sharī‘ah introduction who function under the context of legal pluralism that the existence of multiple legal systems within a federation is not peculiar to Nigeria. H.A. Yadudu (2001) argues that this phenomenon features in a prominent way in the United States of America and Canada. Similarly, there is no true legal pluralism in Nigeria despite the co-existence of Islamic and customary laws. There is supreme and pre-eminent English common law, while others in practical sense are subservient legal systems which exist at mercy and under the shadow of the common law. This pride of place being enjoyed by this law is determined by alien standard set by British colonial judicial thinkers applying their own yardstick of right and wrong.

            The argument of the above contention is that the clamour for a common law that is not rooted to either religion is a mere fiction going by the religious and cultural affiliations of common law. Its privileged position in Nigeria legal system has exposed Sharī‘ah itself to unfair treatment. Largely, the content of curriculum of Common law sees the legal philosophy of Sharī‘ah as being repugnant to the principles of natural justice, equity and good conscience. Most of the Sharī‘ah legal principles are seen to have failed this repugnancy test set by the legal philosophy of Common Law, this makes Christians to be pleased with the status quo. The dialogue goes further to reiterate that the political history of a nation determines the appropriate and suitable legal system for that community of people. The muffed apprehensions emanating from this fact is subdued through tolerance and matured display of sense of understanding for our diversities. Extension of frontiers of the application of Sharī‘ah leads to the attainment of self-fulfilling religious life, this is the right of a Muslim citizen of this country. The polite argument being communicated to non-Muslim is that Sharī‘ah implementation was part of our political history before the incursion of colonial masters, since the only link between the North and the Sharī‘ah is Islam, the same link is existing in the South-western part of the country and it is part of our political history.

            As an objective observer, the constitution cannot please everyone in detail, though; it is a tool that binds us together. Its supremacy as stated in section 1 subsection 1 that “this constitution is supreme and its provisions shall have binding force on the authorities and persons throughout the Federal Republic of Nigeria should not appear objectionable to anyone. It is equally taken as specified in subsection 2 that the country shall not be governed, nor shall any persons or group of persons take control of the Government of Nigeria or any part thereof, except in accordance with the provisions of the constitution. It went further in subsection 3 that if any other law is inconsistent with the provisions of the constitution, the provisions of the constitution shall prevail, and that other law shall, to the extent of the inconsistency be void.

            However, it is hardly imagined that the same constitution recognizes in section 6, subsection 5 the following courts in hierarchical order: (a) the Supreme Court of Nigeria (b) The Court of Appeal (c) The Federal High Court (d) The High court of the Federal Capital Territory, Abuja (e) The Sharī‘ah Court of Appeal of the Federal Capital Territory, Abuja (f) a Sharī‘ah Court of Appeal of a state (g) The Customary Court of Appeal of the Federal Capital Territory, Abuja (h) a Customary Court of Appeal of a state; and such other courts as may be authorized by law to exercise jurisdiction on matters with respect to which the National Assembly may make laws.

            Our humble contention is categorical mention made by the section of the above provision to the Sharī‘ah court as one of the authorized courts having competent jurisdiction to hear certain cases whenever it is petitioned. It is objective and logical by a particular group to rise against the pride of place granted the Common Law to the level of expecting Sharī‘ah law to cede the right to exist. One of the dividends of democracy is rise in human ambitions through constitutional means, the grouse against the extension of Sharī‘ah for wider coverage is justifiable. A friendly inter-faith communication presents before us that there is no contradiction around the idea of equality before the law and freedom from any form of discrimination; everyone is entitled to full and public hearing, right to life, liberty and security. Islam does not only call for these rights for its adherents but equally strives for its attainment for the followers of other faith.

            Arguably, it is protested that religious laws and norms should not be implemented or enforced by legal instrument of government. This is premised on the concern that religions and civil rights of other fellow citizens would be infringed upon. This assertion reflects the terrible experience which the West had in their history. For instance, the French have had the experience of church and clerical predomination over their public life. The direction of French which was the outcome of their revolution was to keep the clergy out of public life in order to ensure that the running of public affairs returns to the “lay people”. This gave birth to the expression l’etat laique which is known in English as “secular state”. Quoting Y.A. Quadri, H.A. Malik (2001) traces the origin of Common Law to Christianity stressing that its existence came alongside the cathedrals and Parish churches, which were built in the 11^th and 12^th centuries. Furthermore, Lord Summer submits in Bowman v. Secular Society limited that:

Ours is, and always has been, a Christian state. The English family is built on Christian ideas, and if the national religion is not Christian, there is none. English law may well be called a Christian law, but we apply many of its rules and most of its principles with equal justice and equally good government, in heathen communities and its sections, even in courts of conscience… (Quadri, 2000).

            Beside the above authority, another high rank British parliamentarian Lord Finely who was the Lord Chancellor bears witness to the Christian origin of the Common Law saying that:

There is abundant authority for saying that Christianity is part and parcel of the laws of the land, but the fact that Christianity is recognized by the law is the basis to a great extent for holding that the law will not be held to endeavour undermine it .

What largely characterizes the discussion on peaceful co-existence is the imports of the above declarative testimonies that admit and trace the origin of the superimposed Common Law to Christianity. The aversion against the practice of Sharī‘ah is believed among Islamic fold as blind rejection of this legal system as an attempt to vilify and as well demonize the major components of its rules. Islam does not support the injunction traced to Luke (20:25) which says: “Give unto Caesar what is Caesar’s and unto God what is God’s”. Rather the Holy Qur’an declares that those who decline to judge by what Allah has revealed are disbelievers (Q. 5:44), wrong doers (Q. 5:45) and rebellious or disobedient to Allah (Q. 5:4) respectively. Elsewhere, the Holy Qur’an instructs thus:

O you who believe enter perfectly in Islam (by obeying all the rules and regulations of Islamic religion) and follow not the footsteps of Shaytan. Verily, he is to you a plain enemy. Q. 2, 708.

            A logical comparison of the divergent positions between the Biblical and Qur’anic instructions concerning religion and public life supports the need for peaceful dialogue and communication. Under this, peaceful and logical presentations of perspectives are to be addressed with the purpose of designing a workable merger between the two contentions.

            Additionally, the universal Human Rights as viewed in European cultural context reflects a peculiar outlook. It is about a scenario that slowly paves way for traditional bonds of society to erode in favour of the sacrosanct individual. In the estimation of Human Rights doctrine, it views religion as an experience that happens inside the head of an individual and remains there without interference or impinging on public life. This approach led to the decline in importance and role of church, hence, the conscious effort to separate the temporal from the spiritual sides of human experience. The alteration of religious teachings as demonstrated in this perspective is what Islam openly frowns at. According to Elkholy (1979) individual Muslim can truly be understood in the context of a society of Muslim otherwise known as al-Ummah. Islam is a communal experience where all Muslims are encouraged to reflect on the faith of their brothers with the purpose of upholding its virtue and protection against vice. It is under the strong hold of functional religious law that this is made attainable. An ideal Islamic government is charged with responsibility of protecting its subject against the commission of vice by censoring vicious materials. This attitude conflicts with the freedom of opinion and expression as postulated by the Christian west and which sits badly with the doctrinal teachings of Sharī‘ah.

            In spite of the above dichotomy between the western and Islamic perspectives on the roles of religion, the room for openness to dialogue remains widely set going by the instances that promoted the spirit of religious and cultural tolerance. Among the gains of inter-faith communications is the intellectual combination of the Persian wisdom and Greek reason which became cardinal component parts of the Muslim spiritual culture. This according to Nur Kirabacv (2005)  gives birth to lively political-legal and religious pluralism within the framework of Islam as shown in the records of Muslim of Middle Ages. He notes that despite various collisions and wars between the Muslim world and Medieval Europe as well as various collisions within the caliphate itself, Baghdad, Cairo and Cordova became the major cultural centres which defined the course of cultural interaction with other civilizations. It is this openness to dialogue that further enhanced the achievements made by heritage of antiquity received from the Muslims in the fields of philosophy, science and culture. This eventually resulted into the generation of independent cultures that were developed simultaneously and traced to uniform outlook on the platform of ancient culture and Abrahamic religious tradition. Tolerance and pluralism were the consolidating bases of the medieval Bagdad, Fatimids and Cordovan with various other emirates. For instance, Ibn Rushd (Averroes) whose basic ideas determined the course of development of late medieval Europe in the doctrine of Latin Averroists about the Duality of Truth represented an intellectual empire.

            The contention of Muslim concerning the level of compliance with religious instructions is strictness. Nur Kirabacv asserts that secularization is the basis of contention between Islam and Christian west; he notes that this is the essence of problem. A Muslim, no matter how low his religious observance, will always want to see the vestiges of his religion in the daily running of his affairs. It is this that makes Islam a social-cultural system and as a religion not to be at par with all forms of unguided processes of secularization. Our desire for inter-faith communications calls for sincere understanding of religious peculiarities. Non-Muslims need to take to account the communal character of Islam as it is expected to emphasize, tolerance by co-existing with other internal religious communities. Therefore, in the course of dialogue, it is necessary to take into cognizance the realities of compliance with Sharī‘ah mandate. What follows is the interactive dialogue that occurs in terms of preservation of Islamic identity and its ability for tolerance, accommodation and interrelation.

            Part of what is considered as impediment to inter-faith communication is provocative statement by the religious leaders. For instance, a Muslim-Christian clash ensued in March 1987 due to what the Muslims described as provocative sermon of a Christian preacher of Kafanchan. This led to the destruction of lives and properties and exodus of several southerners from the North. This is similar to an inciting statement credited to Sheikh Abubakr Gumi where he openly declared in 1979 that Muslims want and would work towards making Nigeria to become a Muslim state. (G.H. Hausen, 1979). One of negative results from this type of statement is the mutual mistrust that accompanied the proposed Nigeria membership of organization of Islamic conference OIC . The body was inaugurated in 1969 with members drawn from countries that officially or predominantly Islamic. The late Sardauna of Sokoto, Ahmadu Bello was said to be partially instrumental to its founding (Newswatch, February 24, 1990). The tension associated with the membership is similar to that of Nigerian admission into Islamic Development Bank. Ideally, the numerous political and economic benefits that could accrue to the country from our membership could have been used as basis for dialogue and peaceful deliberation.

            Similarly, other contending issues are those that relate with education in primary and post-primary schools. The use of head cover by Muslim female students as part of the school uniform generated a lot of misgiving threatening the security of students as well as the staff of those schools. The pitiable plights of Muslim pupils and students are more noticeable in Oyo and Lagos states where Muslim student society had to rise – not against the use of Hijab only, but the way and manner morning assemblies are being conducted. Also, balancing is being demanded against observable bias in the number of Islamic religious knowledge and those of Bible knowledge teachers available in public schools.

The Legacy of Inter-faith Tolerance in Islam

            Historical antecedents have taken note of the fact that a particular community of people hardly exists in isolation of a distinct belief system. It further follows that there could be a dominant faith whose tenets gain currency over and above pockets of other religions. The system of administration adopted by succeeding ruling governments of Islam affirms that non-Muslims are considered as profiteers from the openness demonstrated by Muslims in the spheres of economy and other realms that benefit many of their kith and kin. It is established by authoritative reverences that adherents of the revealed books had access to social, economic and religious rights under Islamic government. During the military expedition of the war of Khaibar, August 628 C.E. the Muslims came in contact with manuscripts of Old Testament. Following this, the Jews approached the Muslims requesting for the release of the document, the Prophet S.A.W ordered the immediate submission of those planet copies of the manuscripts. This display of magnanimity was preceded by the hands of fellowship extended by the Prophet concerning other manuscripts of the Old Testament which came under the Muslim control. Algazali (1965) notes that the open-hearted gesture of the Muslim was in direct opposite to the hostile disposition of the Jews to Islam.

            Similarly, the positive disposition of Islam to Jews runs counter to the Anger displayed by the Christians when they set the Old Testament ablaze after the gain of military control over Andalusia. Muhammad Qutb (1960) recalls that the Holy Prophet Muhammad S.A.W had the habit of gracing the social functions organized by the Jewish community, visiting the sick among them, while he saw nothing objectionable in borrowing essential needs from them. It was established that at the time of Prophet Demise, his military wear which served the function of a bullet proof was deposited with an associate among the Jew as collateral. The spread of Islam to other language communities resulted into distinct geographical position of notable communities. The province of Iraq was under the military command of Sa‘d Ibn Abiwaqos during the reign of Caliph Umar b. Khatab. The latter instructed among other things – that the Muslims must ensure the safety of all valuable belongings of the defeated side. Above all, during the official presidential visit to the province of Sham, the Khalifah Umar came in contact with a group of Christians suffering from leprosy, he instructed that their needs be provided from the common treasure of the Muslim with regular feeding.

            Again, among the highlights of the above visit was a treaty which reaffirmed the civil rights of non-Muslims resident in the city of Hilyah (Qudus). The document further gave assurance about the protection of lives, properties, churches with their religious doctrines. Also, Abu Yusuf Alqadi (1992) enshrines in his work al-Kharaj the laudable performances of Muslim premiers in keeping the legacy of democratic principles in their respective provinces. The province of al-Sharm was once under the military command of Abu ‘Ubaidah Ibn Aljara, he presided over the signing of agreement with the people of Damasqus, it, unequivocally contained articles acknowledging the civil rights of Christians to openly practice their religious creeds. The same standpoint was strictly followed by the commander of the province of Misra, ‘Amr Ibn al-Asi, who oversaw the fall of that province to the hands of Muslims.

            It is to be added without much ado – that non Muslims living under the Muslim rule were given clemency under the existing tax laws of Islam as they are imbued by Sharī‘ah legal principles that accommodate this category of subjects. It is about Aljizyah and Kharaj, the levies that play the function of taxation for non-Muslims. It explains the dynamic and symbolic relationship among non-Muslims members of the society that are domicile inside the Muslim territory. Aljizyah refers to a specific tax payable by non-Muslims living in the abode of Islam which symbolically serves as stipend for the protection of their lives and that of the properties. It exempted them from compulsory offering of their lives for participating in the responsibility of defending the territory and the community they are living. They assume no obligation of participating in defending that community or keeping the existing peace. These include their exception and members of their families from enrolment in the military and other official forces. In the estimation of Alfara’ (1983), Alkharaj specifically denotes a form of tax made payable to Muslim authority by non-Muslims in respect of the land upon which the treaty was signed. Its payment is only annual as contribution to the building of roads, provision of drinkable water and allied social amenities. With these affordable taxes, the non-Muslims living inside the Muslim territories have access to all their religious rights and social entitlements.

            Furthermore, Sharī‘ah stipulates that litigants who are not Muslims deserve the legal right to petition Sharī‘ah court for settling rifts between them, while the presiding judge has the jurisdiction to try the case as long as the choice emanates from the two parties. Abu Khalil (1990) recalls that in a situation where the matter is a civil case and it is between a Muslim and non-Muslim, the Sharī‘ah court enjoys the competent jurisdiction to try them. It is to be noted that the use of force is not allowed in the collection of these dues and in the event of evident inability to fulfil the obligation of paying the taxes, the Muslim authority is not only required to relieve them of payment, but equally mandated to make provision for them from Muslim treasury in order to redeem them from the medical and other challenges. Also, a defaulting non-Muslim who failed to make payment and naturally died in the process, should be exempted from the payment. It implies that the blood relation of the deceased should not be mandated to make the payment and no deductions are to be made in his estate instead.

            During the periods of military escalation, Abu Khalil (1990) contends that the churches found to have already been destroyed as outcome of the previous military confrontation between Persian and Roman powers in the province of Sharm could not be traced to the later entry of Muslims into the territory, but, rather, to the long years of wars between the then super powers, i.e. the Persian and the Roman. This deduction was supported by the refusal of Khalifa Umar Ibn Khatab to observe his prayer inside the existing Cathedral church during his official visit to the Philistine. Rather, he went out of the building and offered the prayer beside it. Thereafter, a Mosque named after him was built around the premises. This action was to enshrine the noble ideal of Islam and positive large heart toward the adherents of other religions. It was aimed at averting the conversion of the building to a Mosque on the claim that caliph had prayed inside it. A. Rahim (1981) recalls that the city of Jerusalem was capitulated on October 2, 1187 CE, Sultan Salahuddin treated Christians with unusual magnanimity. For those that wanted to continue residing in the city of Jerusalem or other part of Philistine, the civil right was given to them by the new Muslim authority. Indeed, Muslims were acknowledged for keeping their own part of the treaties and other civil agreements between them and enemies. This positive disposition was motivated by the firm belief in the religious or spiritual purpose of involving in this type of confrontation. These legacies have consistently vindicated the positive disposition of Sharī‘ah to inter-faith communications.

Religious Leaders and Mediation Process among Faith Communities

            Working for the attainment of durable peace under inter-faith communications is an attainable goal when various religious leaders are involved in mediation process. These leaders are effective particularly in working together for peace as they come from different communities. Faith is capable of being explored as it generates common values, such as justice and compassion in public life, here, and the religious leaders play inspirational and motivational roles in attaining this laudable objective. A more deep-seated feeling arises when spiritual dimension is tactically brought into mediation process; this sensation is the function of the parties’ behaviour which according to Ibitara (2006) enables them to examine critically their own attitudes and actions. She went further to stress that people’s conflict behaviour is often based on or motivated by emotional considerations which may not be changed simply through mere elements of rational negotiation processes and subsequent agreements. This position is rested on the concern and argument that cognitive decisions and commitments are not often translated into feelings and actions.

            Similarly, there are four main elements which religious resources consist, viz, religious ideas (contents of belief), religious practices (ritual behaviour), social organization (religious community) and religious or spiritual experiences. These elements are efficacious and efficient as tools and dimensions being used in the service of peacemaking. Empathy and compassion are equally identified as critical elements in religious life, when these values are tapped successfully; they have the potency of generating apparent tendency of effective religious mediation. Initiating dialogue is a cardinal role of religious leaders, the fact of the situation is that for people to have developed interest in dialogue there is evident fear that their faith is being challenged. This is deepened by the new dimensions of religious life earlier observed by a devotee, as a result, many find in inter-religious encounter a new impetus for doing theology and reviving spirituality.

            Scholars have identified different kinds of dialogue that take place in all situations of plurality. The most common is the dialogue of life, it happens in a multi-religious society where Muslims, Christians, Jews, Buddists, Hindus and followers of other faiths live and work together and share common life. It enhances the efforts of building human relationship even though the dialogue goes on unnoticed because it is not consciously religious. Similar kind of dialogue takes place among different traditions as they come together to struggle for justice, peace, human rights and other issues that concern their society.

            Organized dialogue is another kind of dialogue, it is either multi-lateral or bilateral, here, people come together to discuss a subject relevant to their community, the relationship of religion to the community education, the state, etc. Academic dialogue is a second type of organized dialogue, here; the exponents of different religious faiths meet and discuss the theological and philosophical bases of their traditions. It provides a forum where genue attempt are made to arrive at a common appreciation of the way in which each religious tradition has sought to explain and approach reality. It helps to break down prejudices and misconceptions that had accumulated over a reasonable period of time. The process enriches and enlarges the chances of correcting the way some religions have understood or approached religious life in other traditions.

            The establishment of Nigeria inter-religious affairs committee and similar phase in most of the states in the country is a laudable initiative. Such bodies expectedly involve and engage with civic and religious authorities in the pursuit of justice, equality of citizenship, human rights and civil peace. They are seen as agents of initiating planning and implementing dialogue and co-operation projects of inter-faith communications. Their efforts avert tensions and conflict that affect Muslims-Christians relations, while problems relating to a particular context are not allowed to spill over into others. Under this inter-faith communications Muslim-Christian bodies have successfully designed forum for tolerance and accommodation that facilitate a process of learning from each others’ experiences and developing ways of co-operation across the geographical entity of Nigeria. More often than not, the sheer presence of spiritual leaders on the site of events suffices to calm down the conflicting parties owning to the special place of pride and trust which the parties have for them more than official authorities. According to Kirabacv (2009) Religious leaders must embrace peace as an attitude while they are expected to equally preach peaceful resolution of disputes with confidentiality and absolute courtesy.

            For an effective mediation practice, certain stages are considered by Elkholy (1979) as central. Gathering comes first, this relates with art of carrying out a sort of investigation, it entails visiting the other party; this is being technically referred to as shuttle mediation. This is closely followed by a forum wherein parties tell their story and the mediator allows the parties to state their own opinion. A stage of caucus where the mediator envisages certain challenges is employed, it reduces tension, through these stages, confidence is stimulated with restoration of mutual trust under Sharī‘ah stipulations, there is concept of arbitration known as al-tahkim and al-sulh. It literally means the act of acknowledging a person as a judge. Legally, it refers to a situation where disputing parties appoint a person as an arbitrator. The difference between this and alqada’ judiciary is that the latter is a public legal institution, while arbitration (al-tahkim) is purely a private arrangement. Though it is seen as part of a judiciary, but it is lower in ranking. It is a mutual designation of a personality to act as an arbitrator for the warring parties. The legitimacy of this practice is, among others traced to al-Qur’an 49 verses 9-10 where Allah instructs that whenever two parties are at war with each other, efforts should be intensified to mediate between them.

            Similarly, the prophetic evidences for the practice of arbitration abound. Hadiyah A. et al (1988) report that the prophet (SAW) submitted to the decision of an arbitrator with complete honour of award, the Prophet recommended the use of arbitration to the tribe of Banu Quraysah as a means of settling rift between them. Subsequent upon nomination of ‘Ali as successor to Uthman.Muawiyah demanded from ‘Ali to produce and prosecute the killer of Uthman. The failure of ‘Ali to do this led to the first and second civil wars in Islam. Eventually arbitration was applied to end the ugly war among the parties. Akanbi (2009) notices that due to the rich nature of Islamic civilization, its judiciary was able to proof adequate solution to the prevailing rifts of the time, with the advancement and expansion of Islamic territories, the need for arbitration gained currency in all spheres of human transactions.

Conclusion

            It must be noted that what different states and central governments spend regularly to service wars that could be averted is enormous. This underscores the centrality of inter-faith communications in the efforts of ensuring peaceful co-existence. It is to be taken with large heart that one antidote to hatred among religious communities is to teach adherents of various religions about the beliefs and practices of the opposing religion. Most of what the Christians believe about Islam is insinuations and stereotypes coming from religious leader to the innocent followers. Also, few religious adherents have opportunity of learning about the tenets and teachings of others from dispassionate instructors.

            Since the earliest time of Prophetic mission, emphasis had been stressed on the large heartedness of Islam toward the teachings of Abrahamic faith. Among the names of the Prophet’s sons is Ibrahim, Muslims name their new born with the names of those prophets believed by Islam to have been sent by Allah. Maryam which is the name of mother of Jesus Christ is one of the popular names known among Muslims, Bilqis, the queen of Sabai embraced Islam with Prophet Sulaiman, and similar antecedents are traced to the wife of Pharaoh and several others. These are living testimonies that could not be contended, they are useful instruments that could be applied for friendly interfaith communications.

References

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Abu Yusuf, A. (1992). Kitab Alkharaj (nd).

Abu Zaidah, A.I. (1990). Alwa‘y Alfikri fi alhadarah Alislamiyyah. Publication of Islamic Da‘wahi Tripoli, Libya.

Algazali, M. (1965). At-‘Tasamuhu wa Al-ta‘sub. Dar Alkutub Alhaditha. Misra.

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THE IMPLICIT TOLERANCE IN SULH HUDAIBIYYAH AS A PANACEA FOR PEACEFUL CO-EXISTENCE

BY

Nuhu Ogirima

Department of Islamic Studies, Federal College of Education, Okene, Kogi State

[email protected]; +2348036171236

Abstract

The paper took a cursory look at the origin of the theory of peaceful coexistence and

contended that rather than the Western postulation which traces it to the Marxist-Lenin

philosophy on the concept of States’ engagement, it is rooted in the religion, Islam, and has

been exemplified by prophets of God. The paper recognizes man’s inability to substantially

and constantly predispose himself to peaceful coexistence, despite professing religious

belief, as part of his natural inclination, which sought to challenge the relevance of religion

in the reality of contemporary world. As a panacea, the paper examined the spirit and letter

of the Sulh Hudaibiyyah, the Treaty of the Prophet Muhammad with the Makkan

disbelievers, against the background of the circumstances in which the truce was drawn,

and the spirit motivating the concessions of the Prophet. Against the backdrop of

Islamophobia prejudices vis-à-vis the persistent onslaught of unapologetic reactionary

forces within Muslims, considered terrorists by the West, the paper affirms that nothing

besides the rare tolerance exhibited by the Prophet Muhammad himself, as exemplified by

his acceptance of the terms of the truce considered detrimental by his followers, could

provide the much needed congenial environment for peaceful coexistence consistent with

the all-inclusive world-view of Islam. The paper concludes with a recommendation that the

sustenance of the principle of tolerance is a sine qua non in ensuring that peaceful

coexistence thrives in multi-cultural societies, as a responsibility of all.

Keywords: Peaceful coexistence, tolerance, truce, Hudaibiyyah.

1.0 Introduction

Contemporary realities of the world are quite indicative of hyper socio-cultural and economic activities which have translated into such relations as multi-lateral co-operations. These are further strengthened by the now seemingly challenged globalization, through economic co-operations by bilateral and multi-lateral processes across the world. Paradoxically, rather than enhance peace amongst nations the relationships are being threatened by the spate of conflicts across the world, which continue a steady rise. These conflicts more often assume inter-faith and politico-religious dimensions. Incidentally, most of them involve adherents of the Islamic religious faith hence the rise of Islamophobia and extreme rightwing groups in the West. These, which are suggestive of crises of civilizations, are quite indicative of a world in crises as they seem to defy sustainable resolution.

The situation tends to challenge the relevance of the religion, Islam, on man’s existential question: Whereas on careful examination, one could contend that the provisions of the religion itself is for the overall welfare of mankind, however his creed, political affiliation and race, as enunciated in the universal declaration of the unity in man’s existence, distinguishable only by His Maker through his piety, as highlighted in the Qur’an, Chapter 49, verse 11:

O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allâh is that (believer) who has At-Taqwa [i.e. one of the Muttaqûn (pious – see V.2:2). Verily, Allâh is All-Knowing, All-Aware.

Commenting on the verse, Maududi, in his famous introductory to the Qur’ánic chapters, states inter-alia: Allah in a brief verse has cut at the root of this evil by stating that all men are descendants of the same one pair and their division into tribes and communities is only for the sake of recognition, not for boasting and pride, and there is no lawful basis of one man’s superiority over the other except on the basis of moral excellence.

Notwithstanding, the issue of misunderstanding and conflict is as old as man. One could contend that man was created to manage crisis throughout his life. Indeed, the very disclosure of the fact that the Creator of man could have, if He had so wished, made the entire world one single believing nation; “And had your Lord willed, those on earth would have believed, all of them together …” (Q.10:99) indicates that the multi-cultural world He created was pre-ordained for multi-dimensional challenges, as He states: “O Mankind, We have created you from a male and a female, and have made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has taqwa” (Q.49:13). This is a further impetus for the contention that presupposes that man, as the focal being in creation, needed to evolve strategies with which he could live peacefully in the capricious collection he found himself.

Scriptural evidence abounds on the various situations and challenges that not only the progenitor of man, Adam, but also mankind, was subjected through the ages. Against this premise, one could infer that man’s eventual sojourn on earth and the experiences thereby predisposed him to the varying dimensions of crises. The nature of crises which the messengers of the Creator of the world, especially the last of the messengers, were confronted may not have assumed the degree of the complexities of contemporary situations, the fact of the semblance of such situations compel credible references and resort to such sustainable solution they adopted.

2.0 Peaceful Coexistence as a Concept

Several scholars of history traced the origin of the concept of peaceful coexistence to the Cold War era international diplomatic engagements. While they opined that it implies renunciation of interference in the internal affairs of other countries and a presupposition of obligation to refrain from encroachment on territorial integrity and sovereignty of other nations, on careful examination, they root the concept in Marxist-Lenin philosophy of the State, especially foreign policy (Aaron et al, 1956; Khaminwa, 2003, Thomson, 2008, Kennan, 2018).

However, that scholars could averred that the concept is rooted in the Marxist-Lenin philosophy, traceable to the Cold War era is quite understandable given the aversion to religion and its sciences by such scholars. Contrary to this claim, which, in my opinion, is an assumption, the period of peaceful coexistence predates the period of Russia-US relations. Be that as it may, the definition of the subject, in the context of the Cold War era, i.e. as that nation states non-interference ‘with the domestic affairs of other countries in order to avoid conflict’ (Definitions.net) is quite limited and so not as encompassing as the terms suggest, in the context of religion.

Scriptural proofs can be found on the concept predating the modern era in the narrations on the lives and relationship between Messengers and Prophets of God and the various communities to which they were sent. In his treatise on the subject of Prophets sent by Allah, Ibn Katheer elaborated on the Quranic exposition on the subject. Similarly, in his work on the ancient nations, the Turkish Archeologist and Historian, Harun Yahya extensively dwelt on lives of the Prophets and their people in his book, Perished Nations. This, indeed, accounts for the origin of the concept and the pragmatic approach towards its institution by successive prophets; for instance, the call of Jesus (peace be upon him), reported in Mathew 11:28-30, to him for people to find rest etc. is a clear call for peaceful coexistence.

The most prominent of the exponents of peaceful coexistence among the messengers of God, Muhammad, son of Abdullah (peace and blessing of God be upon him). Through the fundamental source documents on the way of life that God Almighty, the Creator and Sustainer of the worlds, prescribed for mankind, the Messenger not only propounded peaceful co-existence, as in the Qur’an, but he also exemplified it, for instance, through the bilateral charter he made with the Christians and the Treaty of Hudaibiyyah, which was contracted between him and the faith opposing people of Makkah (Kufaar) in 628CE.

2.1 The Philosophical Foundation of Peaceful Coexistence Established by the Qur’an Scholars have identified the philosophical foundation on which peaceful coexistence was established. These have their roots in the Qur’án: for instance, Leghaei (2018) identified four principles viz; No compulsion in religion, logical debate and discussion, divine religions as grade one, and the principle of righteousness and justice. These were justified with the provisions of the Qur’an thus: No compulsion in religion; (Q.2:256; Q.3:20; Q.6:104; Q.10:41, 99; Q.18:29). Invitation to Islam need be subtle and in most logical ways only (Q.16:125, Q.29:46); and the principle of righteousness and justice must be upheld (Q.60:8)

In his submission, Ceric (2017), citing the work of one of the foremost Egyptian scholars on morality, Muhammad Abdullah Draz, was quite emphatic about the ethics of Islam which stood it firm against the perception that moral discourse or philosophy was rooted in Greek works. His highly analytical submission on the subject, which contains references to medieval scholars of Islam as well as the West, rests on the examination of the concept ‘Adab’ in comparison with ‘Akhlaq’. He further highlighted, as a second issue, the persona of the Prophet, as the divine message bearer who exemplified the morality contained in the moral code, Al-Qur’an. This has conformity with the Qur’an itself which states, inter alia; In the Messenger of Allah you have a good example to follow …” (Q. 33:21) (see also Q. 60:4; Nadwi, 1979; Al-Ghazali undated).

Furthermore, he identified the 7th Century crises-prone unethical practices which Islam eradicated. These include, among others;

i. The cancellation of institution of priesthood – intermediary between man and God; Islam emphasizes faith and spirituality as shared blessing for all, not elitist or isolationistic (Q.2, 57:27).

ii. The eradication of discrimination based on religion (Q.2:256).

iii. The eradication of discrimination based on race; Prophet said no superiority of an Arab over a non-Arab, as contained in the Fare-well Sermon of 9th Dhul-Hijjah, 10AH/6th March, 632CE, in Mount Arafah.

iv. The eradication of discrimination based on gender (Q.3:194, 195; Q.4:124; see also Q.81:9, against filicide, killing female children).

v. Cancellation of the belief in an inherited guilt on an original sin – man was born free.

Characteristically, Islamic concept of the subject derives from human nature. Since it emanates from the Creator of man, God Almighty, it presupposes that it predates any other conceivable date that man may uphold as origin of the concept. This, of course, has been so identified by contemporary scholars (Khosravi et al (2017). They also submitted that the universality of Islam (Q.7:158), human rights being inborn (Q.3:64, Q.60:8), the rule of obligation, justice (Q.57:25), principle of invitation to Islam (diplomacy, Q.3:20, Q.7:188, Q.12:108, Q.16:125, and the preference for Da’wah (preaching to invite to Islam) as against Jihad (arm struggle), citing Al-Qur‘an (57:25), are predisposing provisions.

Yilmaz, in Kiani et al (2017), believes that peaceful coexistence is “recognizing the religious and ethnic minorities within country, respecting their rights and freedom to perform religious rituals” (p. 1124). They identified the bases of peaceful coexistence especially Islam dictated human rights as innate and super-faith, the principle of human generosity, the principle of justice, the hearts affection (Q.9:60), denying compulsion to accept religion (Q.2: 256), the principle of benefaction (regarding human relations), and the best way of invitation and publicity, as enunciated in Al-Qur ’an 10, verse 99 and Chapter 41, verse 33.

It is, therefore, incontrovertible that these expositions, and many more by other scholars of repute, are the very bases of the subject of peaceful coexistence harped on in the Qur ’án as precepts for mankind. Suffice to say that the paper rather dwelt on the pragmatic prophetic exemplification than discuss the precepts so enunciated in the Qur’an

2.2 Sulh Hudaibiyyah, the Prophet’s Pragmatic Approach to Peaceful Coexistence

Before the Sulh Hudaibiyyah, in 628CE, the prophet had cause to draw a charter with the Christians the same year, 6AH. This famous charter conferred the right of freedom of worship to Christians such that those who were wives of Muslims among them had a choice. In other words, the religion of Islam was not enforced on them. Other fundamental rights granted them were the right to life and own property. Similarly, justice and fairness were, among others, ensured for them, without discrimination. Coming on the heels of the Hijrah, one could submit that this laid the fundamentals of tolerance and peaceful co-existence, contrary to the Western perception of the subject, i.e. as relative to the Cold War era.

In about the Sixth Year After Hijrah (the Migration of Prophet to Madinah), he set out to Makkah for the Hajj (pilgrimage). The bid became stalled as the Makkans, apprehensive about a war between them, in spite of the explanation to the contrary by the prophet, prevented the Muslims from entering the city. The eventual truce brokered between them took its title, Treaty of Hudaibiyyah, the location that the Messenger and his followers camped. One could contend, as espoused by scholars of Islamic History (See also Rahim, 1981), that the basic content of the text of the truce was considered controversially contemptuous by the Muslims. Their marked reservation was borne out of the spirit and letter of the agreement. Although the Muslims at the time considered the agreement as ominous, it was, to the prophetic mind, potentially advantageous. The following issues isolated from the document are quite evident for the varied perceptions:

i. The Prophet and his followers should not enter the city of Makkah for the pilgrimage that year but would be allowed in the subsequent year, without bearing arms, for three days;

ii. A ten-year truce, moratorium on war, cessation of hostilities, should be observed by both parties;

iii. Both parties have immunity to enter diplomatic relations with any individual or group, henceforth;

iv. The Prophet should send back converts who may not have sought permission of their parents/guardian; while the Makkans would not same to any Muslim who may revert to disbelief; and

v. A feature of the text which was that the title should bear the name, Muhammad, without the title of Messenger/Prophet of God.

Critically examined, the truce, ipso facto, was a recognition of the status of the prophet, notwithstanding the denial of the title of Messenger/Prophet of God on the text. Prior to the truce, the rejecters of the religion of Islam (Kufar) persecuted and fought the Messenger and his followers on many occasions so, that the same people at the time opted to enter into an agreement howsoever implies a recognition of not only his spiritual headship but also his political leadership of the Muslims state.

Besides, the ten-year moratorium on hostilities provided an unprecedented great opportunity for the Muslims to proselytize their religion without fear of molestation. This eventually paved the way for massive proselytization upon which they; the Messenger was noted to have intensified the use of emissaries in deliver his invitation to Islam to neighbouring communities afterwards.

The acceptance of the clause on handling new converts by the Prophet affirms the implicit tolerance in the Agreement. The idea of tolerance itself is suggestive of self-restraint in the face of persecution, injustice etc. it embodies forbearance, patience, broad-mindedness and similar other concepts. This is quite evident in the Prophets bearing the non-inclusion of the prophetic/messenger title in the Agreement, his haven been prevented from going into Makkah to observe the year’s Hajj despite the long distance they had traveled and the proximity of the location, Hudaibiyyah, to Makkah, and his acceptance of the unjustifiable convert clause.

The benefits of the Hudaibiyyah truce, however, became manifest shortly afterwards as the moratorium on hostilities yielded un-fettered propagation of the religion which resulted in more converts to Islam. One could infer, and rightly so, that the figure of the Muslims which rose to ten thousand during the following year’s Hajj, as different from the one thousand four hundred followers of the previous year of the failed attempt, may have been the opportunity of peaceful coexistence provided by the truce. This perception finds concurrence as scholars observe that the prophet, within the period, interregnum, sent emissaries to other neighbouring states without molestation (Rahim, 1987). Thus, the truce provided unhindered proselytization of the religion of Islam.

3.0 Conclusion and Recommendation

Discussions on the subject of peaceful coexistence are quite superfluous. Various approaches, from available researches, have been deployed in discussing the theory in the perspective of Islam. The approach of this paper had been essentially geared towards re-awakening not only researchers but also believers in the Islamic faith, to the pragmatic efforts of the Prophet in ensuring peaceful coexistence in real life situations. The intendment of this contribution was to draw from the innumerable pool of prophetic examples with a view to projecting their relevance in our contemporary world, in spite of the misconceptions, especially of the West, on the core message. The overall objective, being the need to imbibe religious principles/precepts in addressing current challenges of Islamophobia plaguing the world, and the seeming helplessness of the Muslim world in effectively addressing the challenge in more realistic terms.

It is the contention of this author that more often than not, quite a number of believers in the religion of Islam have been much more ritualistic than pragmatic. This is because the bane of Muslim integration in multi-cultural societies, stems from the fact that as much attention as have been given the religious rites have not been dedicated to imbibing the socio-cultural teachings of the religion and adopting them to address real life situations as exemplified by the Prophet. By way of recommendation, therefore, it is a matter of imperative to adopt prophetic teachings on tolerance in solving contemporary challenges.

5.0 References

Aaron R.I. & Reynolds P.A. (1956). Peaceful Coexistence and Peaceful Cooperation. In Wiley    

           Online Library, onlinelibrary.wile.com

Al-Ghazali (undated), Ihya Ulum Ad-Din (Trans. Fazlul Karim), Vol. 3, Pp. 52 – 79. Hasan

           Yassar Publishers.

Ceric M. (2017). Ethics (Adab) and Morality (Akhlaq) as Bases for Peaceful Co-existence, In     

           Insight. www.insight.com. Retrieved on 20-09-2018.

Kennan G. F., Peaceful Coexistence, A Western View. In www.foreignaffairs.com, retrieved at

            noon, on 11-11-2018.

Khaminwa N. A. (2003), Coexistence. In Beyond Intractability. www.beyondintractability.com

Khosravi, S., Hosseini S., & Yousefi S., (2017). Quranic Doctrine in Peaceful Coexistence.

             Journal of History Culture and Art Research, 6(4), 1132-1139. 

             Doi:http://dx.doi.org/10.7596 /taksad.v6i4.1135)

Islamic Education Trust (2009). What is Islamic Culture? Minna: IET. Pp 1 – 8

Kiani, T., Kiani, R., Karimpour, N., & Khodadadi, S. (2017), Principles and Bases of Peaceful

             Coexistence in Light of Qur’an. Journal of History Culture and Art Research, 6(4),  

             1123-1131.

Nadwi A.H.A. (1979) Islam and the World (Transl. Muhammad Asif Kidwai). Lucknow:

            Academy of Islamic Research and Publications. P.45

Rahim A. (1981) Islamic History. Lagos, Islamic Publication Bureau.

Thomson Gale (2008), Peaceful Coexistence. In International Encyclopedia of Social Sciences,

              www.encyclopedia.com

The Noble Qur’an (Introductory comments by Abul Ala Maududi (English Translation by

           Muhsin Khan. From Ummah.net software.

The Holy Bible (International Edition)

Websites visited

Dictionary.com

Definitions.com

RELIGIOUS HARMONY AND PEACEFUL COEXISTENCE: A QURANIC PERSPECTIVE

BY

Rauf Adeola Lateef-Imam

[email protected]

08039198846, 08027153958

&

Oseni Jamiu Adelaja

Adeniran Ogunsanya College of Education,

Otto/Ijanikin, Km. 30, Badagry Express, Lagos

08066491275

Abstract

This paper focuses on how Islam promotes religious harmony and peaceful co-existence not only among the Muslims, but also among the people of other faiths. As established by Islām, it is important for every Muslim to tolerate other religions, and to follow the policy of living peacefully with other nations, religions etc., despite fundamental disagreements. This article is aimed to explore how the Holy Qur᾽ān appeals to Muslims to engage in religious tolerance and harmony with the people of other religions in order to bring a true manifestation of peace and brotherhood in diversity and respect for each other’s rights on the basis of their common humanity. Hence, the article focuses on the Quranic principles for religious harmony and peaceful coexistence among the people, such as the equality of mankind, mutual understanding, cooperation, and freedom of religion and thought. The study concludes by highlighting the importance of the Glorious Quran.

Keywords: Al-khair; al-Ihsan; Az-zulmu; Al-quwwah 

Introduction

Religious harmony and peaceful coexistence are some of the essential elements for the full realization of the creative potential of individuals, sustainable development of the economy and culture of nations, and a true security for the long lasting prosperity of mankind. To emphasize the importance of peace and harmony among people, the message of Islam, from the beginning, declared the unity of mankind in its origin, value and destiny. It never limited peace and harmony to those who accepted the Islamic faith. On the contrary, by establishing the principles of religious tolerance and harmony which are stated clearly in the Qur’an, Islam made peace a right for everyone, whether affiliated with the religion or not. According to Islam, peace is not simply an absence of war. Peace opens doors to all kinds of opportunities which are present in any given situation. It is only in a peaceful situation that planned activities are possible. Islam firmly believes that peace is the main state of life and war is only an exception. Even in defensive war Muslims have to analyse its result; if the result is doubtful, they should avoid war. Stray acts of aggression are not enough for Muslims to rush into war. They have to assess the whole situation and adopt a policy of avoidance when war is not certain to achieve a positive result (Wahiduddin Khan, 2000).

The Quranic Principles of Religious Harmony and Peace

Quranic concept of peaceful co-existence and harmony is the view that human beings are united under one God which command Muslims to build bridges of understanding and cooperation with fellow human beings in order to create an environment of social order. Peaceful coexistence requires that people abstain from abusing and denigrating those who do not share their beliefs. Deriding and mocking others can engender violence and hatred. Therefore, the noble Qur᾽ān urges respect for the beliefs of others. The noble Qur’ān sates that: “Had God willed, they would not have been for not idolaters and, we have not appointed you a watcher over them, neither are you their guardian. Abuse not those to who they pray, apart from God, otherwise, they will abuse God in revenge without knowledge. So, we have decked out fair to every community their deeds: then to their lord they shall return, and He will tell them what they have been doing (Al-An῾ān 6:107-108).

There should be no Compulsion in Religion

One of the fundamental truths established by the Holy Qur᾽ān in order to establish social harmony is that no one can be compelled to accept Islām. It is the duty of Muslims to establish the proof of Islām to the people so that truth can be made clear from falsehood. After that, whoever wishes to accept Islām may do so and whoever wishes to continue upon unbelief may do so. No one should be threatened or harmed in any way if he or she does not wish to accept Islām. (Jawdat Saʻīd, 1997). Allāh (swt) says:

 “Let there be no compulsion in religion. Truth has been made clear from error. Whoever rejects false worship and believes in Allah has grasped the most trustworthy handhold that never breaks. And Allah hears and knows all things.” (Al-Baqarah 2:256).

 This verse is decisive in establishing that each person has the right to make his or her own choice about embracing Islām. There is other equally decisive evidence in the Qur’ān, among which are the following two verses:

 “If it had been your Lord’s will, all of the people on Earth would have believed. Would you then compel the people so to have them believe?” (Yūnus 10:99).

 “So if they dispute with you, say ‘I have submitted my whole self to Allah, and so have those who follow me.’ And say to the People of the Scripture and to the unlearned: ‘Do you also submit yourselves?’ If they do, then they are on right guidance. But if they turn away, your duty is only to convey the Message. And in Allah’s sight are all of His servants.” (Āl `Imrān 3:20)

It is important to note that these verses were revealed in Madīnah. This is significant, since it shows that the ruling they gave was not just contingent on the Muslims being in Mecca in a state of weakness, but is valid for all time.

The Universal Humanity

Universal humanity is a central value in Islām conveyed through Muslims’ beliefs in the equality of origins, and their calls for equal rights, treatment, and solidarity among all people. Humans are an integral part of an ocean of creation, and they are the most dignified and exalted of all creatures. Humans have the potential to learn and know the ability to decide which actions to take, and to bear the consequences of his /her actions. Humans are God’s vicegerent on earth. The Qur’ān states:

“When your Lord said to the angels verily I am going to appoint a vicegerent on earth.” (Al-Baqarah 2:30)

Thus, the protection of human life and respect for human dignity are sacred in Islam. The honor that God bestowed on humans is also stressed.

 “We have honoured the sons of Ᾱdam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our creation.” (Al-Isrā’ 17:70)

Thus, the work, worship, and life of a person should be aimed at preserving, protecting, and achieving human pride and dignity as main principles and values in Islām.

Tolerance in Perfect Manner

As a concept, tolerance means “respect, acceptance and appreciation of the rich diversity of the world’s cultures, forms of expression and ways of being human” (Ed Hindson and Ergun Caner, 2008). In Arabic it is called “Tasāmuh”. There are also other words that give similar meanings, such as “Hilm” (forbearance) or “’`Afuwun” (pardon, forgiveness) or “Safh” (overlooking, disregarding). Thus it means to hold something acceptable or bearable (Mājid Gharbāwī; Maʻhad al-Abḥāth wa-al-Tanmiyah al-Ḥaḍārīyah, 2008).

Tolerance in Islām, is not a mere fairytale phrase, but Muslims live it in reality. Islām urges Muslims to be tolerant and forgive others. This is indicated in both the Qur’ān and the Sunnah. Indeed, one of the features of Islām is that it is deen al-raḥmah (the religion of mercy). By the same token the Muslim should be easy going, not one who puts others off; he should forgive when he is able to take revenge and be tolerant when people make mistakes (Qurashi, 2006).

Tolerance comes from the basics such as the dignity of the human beings, the basic equality of all human beings, the universal human rights, and the fundamental freedom of thought, conscience and belief (Qurashi, 2006).

The Qur᾽ān points out the basic dignity of all human beings. The Prophet Muhammad (saw) declared the equality of all human beings, regardless of their race, color, language or ethnic background. Sharī῾ah recognizes the rights of all people to life, property, family, honor and conscience. Islām emphasizes the establishment of equality and justice, both of these values cannot be established without some degree of tolerance. Islām recognized from the very beginning the principle of freedom of belief or freedom of religion. It said very clearly that it is not allowed to have any coercion in the matters of faith and belief. The Qur’ān states that:

 “There is no compulsion in religion.” (Al-Baqarah 2:256)

 Tolerance is a basic principle of Islām. It is a religious moral duty. It does not mean “concession, condescension or indulgence.” It does not mean lack of principles, or lack of seriousness about one’s principles. Sometimes it is said, “people are tolerant of things that they do not care about.”

But this is not the case in Islām. Tolerance according to Islām does not mean that Muslims believe that all religions are the same. It does not mean that they do not believe in the supremacy of Islām over other faiths and ideologies. It does not mean that they do not convey the message of Islām to others and do not wish them to become Muslims (Wilyam Sulaymān, 2006).

Islām teaches tolerance to all levels: individual, groups and states. It should be a political and legal requirement. Tolerance is the mechanism that upholds human rights, pluralism and the rule of law. There are many levels of tolerance: Tolerance between family members, husband and wife, parents and children, and siblings, tolerance between the members of the community, tolerance in views and opinions, tolerance between the Islamic Juristic Schools (madhahib), and tolerance between Muslims and the people of other faiths. In other words, this can be summerized as tolerance in interfaith relations, dialogue and cooperation (Abdel-Salam Aly, 2005).

No Violence and Aggression

Islām clearly prohibits all kinds and forms of aggression and violence against anyone, except in self-defense. Islām is a practical religion which is meant to be implemented in every aspect of our life. Therefore, it realizes the fact that a person who commits aggression and violence against others will not cease these actions unless they are deterred by similar actions taken against them. Islām also places very high importance on justice, and allows punishment for aggressors and unjust people accordingly unless they repent before they are brought to justice. At the same time, Islam encourages people to forgive those who have wronged them whenever possible (Mahebūba Desāī, 2009).

Evidence of these ideals can be found in the Holy Qur᾽ān and Sunnah. A few examples of this are shown below from the Holy Qur᾽ān:

 “Fight in the cause of Allāh those who fight you, and do not transgress; for Allāh loveth not transgressors.” (Al-Baqarah 2:190)

“But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allāh: for He is the One that Heareth and Knoweth (all things).” (Al-Anfāl 8:61)

 “Nor can Goodness and Evil be equal. Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate!” (Fusṣilat 41:34)

The verses above instruct Muslims to fight those who fight them, and not to commit aggression first, as God does not like transgressors. They also instruct Muslims to stop fighting those who wish to cease fighting them, and to accept peace with the enemy who becomes inclined towards peace. Moreover they instruct Muslims that if someone transgresses against them, they should respond to them likewise, and remind Muslims to fear God and to restrain themselves to this limit.

Solidarity and Collaborative Actions

The solidarity and collaborative efforts based on the universal humanity are often utilized to motivate disputants to reach an agreement, achieve unity, gain strength, and be empowered by working together. Ummah also embraces the idea of reducing cost and damage that might incurred by individuals if they stand alone in a conflict. It is used to mobilize unity and support against the outside enemy, and to motivate people to avoid political and social split or rivalries (fitnah). As a collaborative approach to life’s challenges,

ummah assists in social and political mobilization, and can be employed for collective actions in a social or economic development or peace-building context. In Islām the base for solidarity is wider than the Muslim community alone. God has created all humans equal, and they have a common origin. Therefore, they should assist one another and not neglect each other’s’ needs. Allāh says:

“O people fear your Lord who has created you from a single soul and created from it its pair and spread from this too many men and women…. Fear Allah, in whose name you plead with one another, and honour the mothers who bore you. Allāh is ever watching over you.” (An-Nisā 4:1)

Interfaith Dialogue

The objective of inter-faith dialogue is to create mutual understanding, respect and tolerance to work in unity for peace and prosperity of humanity at large without harming the identity of any religion. It is believed that every religion has some universalized values as a common ground. Islam meets all the requirements, needed for interfaith dialogue. The Holy Qur᾽ān laid down the basis of interfaith dialogue. Peace treaty of Hudaibīyah in the History of Islām was the result of successful dialogue of its kind. The treaty was signed despite divergent views of people. Interestingly, the Qur᾽ān called this peace process as the greatest victory. The Prophet Mohamed (saw) at Hudaibīyah agreed to enter a ten years Peace Treaty with the people of other faith. As per this treaty, it was agreed that the Muslims and Non-Muslims will not harm each other and in the shade of the produced security they shall be free to follow their own religion and none should plot against the other. The companions of the Prophet not wanted to remove the words Messenger of God from the treaty. The Prophet himself removed it from the treaty as the unbelievers were not ready to accept him as Messenger of God. It is important to keep in mind here that he was far more powerful than the combined strength of all the unbelievers at that time but he preferred to go with peace treaty and agreed to their condition.

The amazing point about Islām is that even in the most dominant and most powerful time of Islamic sway, it is suggested that if Muslims enter a peace treaty with the followers of other religions should have lordship over others. Islām orders its followers that faith and religion is not imposable. The Prophet Muhammad (saw) has no duty to be dominant over people’s life, but only is entitled to reveal and explain the religion. God is kind to everyone and His mercy is for all humanity. Inter- faith dialogue is today’s necessity to restore peace, harmony in the world. Islām meets all the requirements, needed for inter-faith dialogue. Dialogue has not only been an important principle in Islam, but also Qur᾽ān has also stipulated that it should be conducted in the best possible manner and based on good argument. God has mentioned frequent cases of dialogue between His messengers and their opponents and has advised Prophet Muhammad (saw) to engage in dialogue with people. The Prophet of Islam started his mission with dialogue and argument. The profound study of the Holy Qur᾽ān and tradition of Prophet, as he is living Qur᾽ān, show that he considered dialogue the sole legitimate way for peaceful coexistence and to find solutions to social and political problems. Any dialogue should be based on common points and progress within the Quranic framework. Islām is synonymous with peace. It encourages its followers to explore every possible avenue for peaceful negotiation to sort out the conflicts. The Holy Qur᾽ān appeals Muslims to engage in constructive dialogue with people of other faiths on the basis of what they have common in doing righteous deeds (Muhammad Shafiq and Mohammed AbuNimer, 2007).

Social Justice

Islām calls for actions to do justice whether one is strong or weak. The following Qur’anic verses are commonly identified by scholars as carrying a strong message concerning the social justice and responsibility reflected in Islām. They describe the Muslim’s duty to work for justice and reject oppression and injustice on interpersonal and structural levels.

“Allāh commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion”. (An-Nahl 16:90).

“Allāh does command you to render back your trusts to those to whom they are due; And when you judge between man and man, that you judge with justice. (An-Nisā 4:58).

You who believe! Stand out firmly for justice, as witnesses to Allāh, even as against yourselves, or your parents, or your kin, whether it be (against) rich or poor: for Allāh can best protect both…. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allāh is well acquainted with all that you do. (An-Nisā 4:135).

And Allāh (swt) says: O you who believe, stand out firmly for God, as witnesses to justice and let not the enmity of others make you swerve from the path of justice. Be just: that is next to righteousness, and fear God. Indeed, God is well acquainted with all that you do. (Al-Mā῾dah 5:9).

Continuously, the Qur’an reminds Muslims of the value of justice, thus it does not simply favor, but rather divinely orders the followers and believers to pursue justice. Justice is an absolute and not a relative value, and it is the duty of the believer to seek justice and apply it. The early Caliphs were known for their strong pursuit of justice, particularly Umar Ibn al-Khattāb who left a distinctive tradition in pursuing justice. The connection of peace-building with justice is thus never far from the surface in Islām. Peace is the product of order and justice. One must strive for peace with justice. This is the obligation of the believer as well as the ruler. More than that, it is a natural obligation of all humanity.

Doing Goods to Humanity (Al-Khair and Al-IḤsān)

As a religion, Islām spread in large measure because of its foundations of helping and empowering the weak and the disempowered, and it continues to be characterized as a religion of dynamism and activism. Struggling against oppression (zulm), assisting the poor, and pursuing equality among all humans are core religious values emphasized throughout the Qur᾽ān and Ḥadith. Islām demands that one should do good (ihsān) not only to one’s parents and relations but also to the orphans, the needy, the helpless and the neighbor

whether he/she is related to oneself in any way or not at all. The emphasis in Islām is on doing good (khair), not on power and force (quwwah). Good deeds are associated with the straight path (al-Ṣirat al-mustaqim) and with all the virtue of the Prophet (Syed Abul ʻAla Maudoodi, 1995).

The two following verses of the noble Qur’an stress this meaning. “And there may spring from you a nation who invites to goodness and enjoins right conduct and forbids indecency. Such are they who are successful”. (Ᾱli Imrān 3:104)

Those who believe (in the Prophet of Islām) and those who are Jews and Christians and the Sabians (that is who belong to a religious group) who believe in God and the Last Day of Judgment) and whose deeds are good, shall have their reward with their Lord. On them there shall be no fear nor shall they grieve. (Al-Baqarah 2:62).

Doing good extends beyond the interpersonal to a group or community level. A nation cannot survive, according to Islām, without making fair and adequate arrangements for the sustenance and welfare of all the poor, underprivileged and destitute members of the community. The ultimate goal Islam points toward is a world in which suffering and poverty can be eliminated. In addition to individual Zakāh or charity, the state is obligated to provide for its poor through Zakāh and bayt-al-māl (public treasury). Zakāh was even recognized, with offering prayer, as a minimal condition to recognizing a community as a community of true Muslims. Thus, economic justice is a major component of Qur’anic teachings, which describe in detail the proper distribution of wealth (Hossein Askari; Zamir Iqbal and Abbas Mirakhor, 2015).

Al-Quwwah

Muslims  and  Islamic  scholars have  defined  Al-Quwwah based on these factors. Based on the understanding of syarak, Quwwah refers to strength and

competency.  Al-Quwwah  is  assessed  based  on  the  context  or the  situation  in  leadership.  For  example,  when  a  leader is  given  a post which is related to economy, then the concept of Al-Quwaah in  his  leadership  will  be  on  his  expertise,  knowledge,  skill  and experience  in  economy.  In other words, a leader has to have authority in the area that he or she is managing or

administering. To illustrate,  a  judge  has  to  have  expertise,  knowledge,  skill  and  experience in laws and regulations. A person should have an authority which  have been  mentioned  (expertise,  knowledge,  skill  and experience) so that he or she is capable in being a leader and car-rying out all duties as Allah’s servants. Al-Quwwah can also be defined as having the ability and capability in managing and exe-cuting all given tasks. It also has important elements which can be divided into four. They are mind (aqliyyah), soul (nafsiyyah), knowledge and physical strength

Service to Humanity

 The Holy Qur᾽ān expressly declares that the human race is one family. All of us are the children of Ᾱdam and Eve, whether our skin is white or black. At various places it says: “All human beings are a single nation” (Al-Baqarah 2:213).

“All human beings are naught but a single nation and yet they disagree” (Yunus 10:19).

 “And verily this your nation (human beings) is a single nation” (Al-Anbiyā᾽ 21:92) and (Al-Mu’minūn 23:52). The differences in human physical features, colors, complexions, languages, dresses, customs and the ways of living arise due to different climates and geographical territories. Those who settled in hot tropical zones grew to be black, and those who settled in cold climates remained white in their complexion. The people who are living in hot climates are hot-headed and the people living in cold climate have cold temperament. The lust for property, power and pelf made one tribe the enemy of the other tribe and led to bloodshed and battles.

Such savage and illiterate people fashioned idols with their hands and worshiped natural phenomenon such as the sun, fire, bodies of water and snakes and other elements and creatures which could harm them. They believed that they could obtain protection from such material objects, creatures and elements of nature the river, the snakes and other objects which could harm them. Hence out of fancy and fear they made their gods, but the prophets always guided them and instructed them to worship one God (Ziaul Haque, 2008).

The prophets instructed these people to worship the one God, Who is omniscient, omnipotent and all merciful. These individuals, who were ruled by fear and stuck in their beliefs, frequently tortured, teased and persecuted these divine reformers known as the prophets. God never left humankind without guidance through prophets.

Worship and Sacred Places Must be Respected

A Muslim must respect and protect the holy places where the People of the Book worship God, and protect them. For Muslims, these places are precious because in these places, people, whether Jews or Christians, remember God. In the Qur᾽ān, the places of worship of the People of the Book, ie. monasteries, churches and synagogues, are mentioned as places of worship protected by God. “If God had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where God’s name is mentioned much, would have been pulled down and destroyed. God will certainly help those who help Him-God is All-Strong, Almighty” (Al-Hajj 22:40).

As a manifestation of his loyalty to God’s commands, the Prophet Muhammad (saw) was most careful not to destroy the holy places of the People of the Book. Such destruction means, in the first place, opposing God’s commands. This aside, it means preventing people who have faith in God worshipping Him. Indeed, the Prophet Muhammad (saw) promised the Christians, who were the other party to a peace agreement he made, that their churches would not be destroyed and that they would never be harmed. The tax (Jizya) agreements he made with Christians also guaranteed the safety of churches (Mahmoud Ayoub, 2004).

The first agreement made after the death of the Prophet (saw) that guaranteed the protection of the temples was a tax agreement Khalid bin al-Waleed signed with the leader of the city of Anat. Ibn Is-hāq stated that those agreements made by Khalid bin al-Waleed were also approved by Abu Bakr and the three caliphs following him. This aside, Abu Bakr offered the same guarantees that had been offered to the people of Najran by the Prophet Muhammad (saw) (Mohammad Razi Khan Afridi and Mohammad Ilyas Navaid, 2006).

The Islamic societies that abided by Islamic morality after the death of the Prophet (saw) also paid special attention to this issue. Muslim leaders who adhered to the Qur᾽ān and the Sunnah respected the places of worship of non-Muslims in conquered countries and showed great tolerance to the clergy. Christians who lived under Muslim rule for centuries never rebelled for religious reasons (Mohammad Razi Khan Afridi and Mohammad Ilyas Navaid, 2006). This, there is no doubt, is the result of the just and tolerant attitudes of Muslim leaders in compliance with Qur’anic rules.

Conclusion

The main emphasis of Holy Qur᾽ān is on calling the entire humankind towards faith in its Lord and Creator, and urging it to submit to His Will. Indeed, the real way to establish lasting peace on earth is the following: First of all, a true Muslim society needs to be established in one part of the world; this would act as a beacon, inviting the humankind towards the light of Imān and Islam. As a result, the boundaries of Islamic society would keep on expanding till the entire humanity would come within the fold of love, benevolence and mercy of its Creator. Under the present circumstances, however, this seems like a far-fetched idea. But Islam has a message of peace, love, and harmony for the interim period as well. Islām provides Muslims with two cardinal principles (Origin of the humanity and knowing each other) on the basis of which the people of the world can be united in global harmony. Thus, the āyah 13 of Sūrah AlHujurāt reads:

“O mankind! We created you from a single (pair of a) male and a female, and made you into nations and tribes, so that you may know each other. Verily the most honored of you in the sight of Allāh is (one who is) the most righteous of you…. (Al-Hujurāt 49:13).

Utilizing Quranic principles of Religious tolerance and harmony discussed in this article will increase the possibility for peaceful change and development in such communities.

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ISLAMIC PRINCIPLES TO ACHIEVING PEACEFUL RELIGIOUS CO-EXISTENCE IN OUR CONTEMPORARY SOCIETY

BY

Olawuwo Abdul Fatai Ayinla

Department of Islamic Studies, Federal College of Education,

P.M.B. 2041 Katsina

08032606499

[email protected]

ABSTRACT

Peaceful co-existence between religions in the contemporary age is both an individual and social necessity. The importance of this paper in the field of peaceful co-existence between Muslims and other religions is highlighted. The aim of this paper is to introduce a contemporary understanding of the concept of peaceful co-existence and religious tolerance among Muslims and other religious adherents through a proper understanding of the provisions of Allah, the Lord of all divine religions through al-Qur’an and Sunnah of the Prophets (SAW). The paper illustrates how religious co-existence is the means of communication between civilizations, cultural exchange, and the merging of nations for the good of humanity. The objective of this paper is to examine the Islamic principles to achieve peaceful religious co-existence in our contemporary society. The paper is a literature survey and data is presented based on direct deduction from the Qur’an and Sunnah of the Prophet (pbuh) and the writings of prominent scholars. From the findings, the paper confirmed the Islamic principles in achieving peaceful co-existence The paper also reveals the Prophetic traditions in living  peaceful with other religion and finally Islamic historical cases were also highlighted in achieving peaceful religion co-existence. The paper finally recommends that Islamic approach to peaceful co-existence in our contemporary is collective work and everybody in the society must abide by divine principles of peaceful co-existence.

Key words: Religion, Islam, peace, co-existence  

Introduction

All humans come from one source and reality; they have the same rights and differ in the eyes of Allah only in terms of virtue. The Qur’an says:

O mankind! Be dutiful to your Lord, who created You from a single person (Adam), and from Him (Adam) He created his wife [Hawwau (Eve)], and from them both He created many men and women and fear Allah through whom you demand your mutual (rights), and (Do not cut the relations of) the wombs (kinship). Surely, Allah is ever an All watcher over you. (Qur’an 4:1)

Here we notice that the word of nāss (human being)in above versedoes not refer only to believers, and also the order of abstinence from God does not apply to believers, and here it does not say that Allah and the like, because creation from one soul is not allotted to believers, however it is applicable to all humans, and also creation is one Quranic concept of divinity such that it is guardian of the matter of policy and completion, not one position of divinity. (Muhammad, 1976:303)

            Co-existence means living together or two groups living together in spite of that perhaps they do not suit each other. The equivalent terms in Arabic language is to do well to each other, to make peace, ask for peace, totalk easily with each other, and peaceful living.

            The co-existence between Muslims and non-Muslims is a legal obligation in Islam. Islam took the utmost care to consolidate a set of principles, foundations, and general rules in the hearts of Muslims, through a number of Qur’anic verses and Hadith, to achieve peaceful coexistence, there must be acceptance of others, and constructive cooperation. Peaceful co-existence and religious tolerance imply the capacity to live together in harmony. This calls for non-violent ways of resolving conflict. (Aliyu, 2015:63)

            This paper aims at looking into Islamic principles to achieve peaceful religious co-existence in our contemporary society. Humanity lives today in a global village where no people or nation can live in isolation and indifference to what goes on elsewhere. Our world is so interdependent and so inter-related that peaceful co-existence has become an imperative. In spite of the general erosion of commitment to religion, however, interpreted or misinterpreted, it still plays a pivotal role in shaping people’s attitudes and influencing their behaviour. In spite of serious instances of abuse of various religions by some of their claimed followers so as to justify or instigate acts of brutality and bloodshed, there are positive and helpful common themes shared by many religions. Therefore, peaceful and intra- and inter-faith dialogues may be helpful in clarifying issues of concern to all. This paper examines the nature and parameters of the normative relationship between Muslims and non-Muslims especially Christians in our contemporary society.

            To achieve the above stated objectives, this paper takes a look at the meaning of peaceful co-existence, the purpose of Islam and highlight the Islamic principles in achieving peaceful co-existence with particular references to Prophetic traditions.

Islam as a Religion of Love and Peace

The root of the word Islam, refers to making peace, being in a mutually peaceful environment, rescue, safety, being secure, finding peace, reaching salvation and well being or being far from danger, attaining goodness, comfort and favor, keeping away from troubles and disasters, submitting the self and obeying, respect, being far from wrong. The submitting the self and obeying here means submitting to justice and righteousness in order to reach peace and safety and being in a peaceful environment by one’s free will. In fact, salaam and salaamat, mean to reach salvation, and aslama means submitted, became Muslim, and made peace. Islam as either a noun or a verb with these meanings is mentioned in many verses in the Qur’an. (Mawdudi 1979:17:18)

            From this perspective, Islam is submission to God, accepting His authority as well as obeying His orders, one’s total submission to God and serving only Him, embracing the messages of the Prophet Muhammad (peace be upon him) and abiding by them. In this sense, a Muslim is one who is under the peaceful and safe shade of Islam. God wants a Muslim to live in a safe and peaceful environment and to make efforts for the spread and continuity of peace.

            Since Islam means living in a peaceful environment that emerges as a result of submission to God, the Qur’an asks that all humanity should embrace salam, that is, peace, and reminds us to avoid following Satan. As stated in the verse,

O You who believe! enter perfectly In Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy. (Qur’an, 2:208),

Shaitan is the enemy of peace. This verse is followed by a reminder of God’s All-Glorious with irresistible might if believers “stumble and fall back” from following God’s way to realize peace and agreement.

The purpose of Islam

In order to be able portray a fair image of Islam, we have to consider its divinely inspired purposes, which yield, as a result, a just worldly order, by applying preventive measures to ensure security of wealth, life, and religion. Islam aims to build a society in peace, serenity, friendship, justice, and virtue. According to the Qur’an, all Muslims are brothers and sisters to each other and if a disagreement appears among them they make peace and correct it. They help each other to avoid what God forbids and to observe their religious awareness at every stage in their life, they carry out important tasks after shura, that is, consultation and they always witness truthfully and are just even if it is against their close relatives (Qur’an, 4:135). 

            Again, as mentioned in the Qur’an, a true Muslim follows the straight path. That means that he or she is faithful, honest, just, and  calm, lives to perfectly observe his or her religion and in guidance of Qur’an. Pursuing the straight path can be understood as being absolutely truthful and honest in all circumstances, as well as embracing a moderate way of life that encourages good relations with everyone.

            Living on the straight path is the most significant desire for any Muslim, upon the revelation of the verse, what is exactly right (in every matter of the Religion), as commanded by God, and those who, along with you, have turned (to God with faith, repenting their former ways, let them do likewise); and do not rebel against the bounds of the Straight Path (O believers)! He indeed sees well all that you do (Qur’an, 11:112), the Prophet Muhammad (peace be upon him) said, The chapter Hud has made me older. In this sense, the Companions commented on the verse, there was no verse revealed to the Prophet Muhammad that is more powerful than this. Such a verse that so powerfully enjoins what is right should have the power to eradicate all kinds of violence and oppression, which are obviously not the right path to follow in social relations. (Muhammad, 1976:196).

Mercy and forgiveness

Divine compassion and Prophetic mercy assign special importance to forgiveness and tolerance. As God the Most High is merciful to all people, His Prophet Muhammad (peace be upon him) is also merciful and compassionate to all believers (Qur’an, 9:128). God’s clear order to the Prophet Muhammad (peace be upon him) is to embrace forgiveness. The verse adopts the way of forbearance and tolerance, and enjoins what is good and right, and withdraws from the ignorant ones (Qur’an, 7:199) indicates this. By the blessing of God, the Prophet succeeded in establishing unity among people by acting with compassion and mercy. If he had treated the people around him severely and rudely, they would have left him and their unity would have collapsed (Qur’an, 3:159).

            Since God and the Messenger of God are merciful and compassionate to believers, those who take the divinely prescribed ethics and the prophetic character as their example should obviously treat one another with mercy and compassion. Therefore, those who have received the Prophet Muhammad’s (peace be upon him) message can never be severe, arrogant, antagonistic, or hostile. Furthermore, God Almighty advises His Messenger to be forgiving and to consult people by asking for their ideas (Qur’an, 3:159; 42:38) since exchanging ideas increases feelings of unity and cooperation while reducing tension between people. As a result, a desire for change that transforms hatred into peace and serenity appears in society.

            In Islam, the individual is considered as a person that gains value within the society, as someone who is responsible to the community in a social context. According to Islam, the life of a human being is a trust from God, irrespective of his or her ancestry, color, or language, and hence should be protected meticulously. The main idea in Islam is to praise God the Almighty, to show compassion to creation. Humankind is the best of all creations and is created of the best stature. So, every human deserves respect by nature; approaching them with lenience, tolerance, and humility is certainly virtuous. Hence, staying away from hatred and having a tolerant attitude is essential for humanity.

Trustworthiness
An important dimension of being a Muslim is trustworthiness. Every Prophet is introduced in the Qur’an with the attribute of trustworthiness. First and foremost, the Prophet Muhammad, the most trustworthy of the heavens and earth, and all the prophets preceding him, made efforts to promote trustworthiness in their societies. In a place where trust does not exist, love, respect and solidarity are also absent. The lack of trust destroys family, as well as social, cultural, and economic life. For this reason, the Prophet Muhammad (peace be upon him) states that trustworthiness and treachery cannot exist together and asserts, “One, who betrays, harms, or deceives a Muslim, is not of us. He describes the ideal Muslim as thus: A Muslim is one from whose hand and tongue are safe. A believer is one from whom people know that their wealth and lives are safe. (Mushin Khan, 2007:700)

Social peace

In Islam, the right to life is an absolute value: He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind (Qur’an 5:32). When the Messenger of God (peace be upon him) explained Islam potential to contribute to safety and peace in society, he specified one goal in his time as the following: “A rider will travel from Sana’a (a city in Yemen) to Hadhramaut (a region in the southwest of the Arabian peninsula) fearing none but God, or a wolf as regards his sheep.” If we consider the troubles due to the extreme violence Muslims were exposed to both in the Madinah and Makkan periods, we can understand how meaningful was this message expressed by the Prophet. It does not include any desire for revenge against any person or any group; instead, it only expresses an ardent desire for a violence-free world for all.

            The Prophet commanded us to maintain social solidarity and cooperation, to open our hearts to our fellows, and to help one another at all times. He said, “Do not cut relations between each other! Do not turn your backs on each other! Do not grow hatred between each other! O God’s servants! Become brothers and sisters!” (Ibid)

Peace, reform, and virtuous deeds

The Arabic terms Islah (reform) and sulh (peace) are from the same root. Islah means one’s reach of peace and serenity while leaving conflicts and deviations; in other words, it refers to leaving confusion by settling a dispute between two people or two sides. Good deeds are actions that are beneficial for people and society, as well as actions that are taken to establish peace and serenity. This concept not only includes offering worship and spending in a good cause but also smiling, behaving warmly to others, establishing friendships, pleasing people by kind words, exchanging greetings, having warm conversation, and controlling bad feelings such as pride, arrogance, anger, envy, animosity, hypocrisy, rancor, and burning ambition. Thus, essentially, virtuous deeds are acts that purify humankind of aggression and bring them to peace.

            In the Qur’an, it is recommended to cease disagreements by peace and not to commence further disputes, fights, confusion, and discord; in addition, people are asked to take a balanced approach and seek justice (Qur’an, 8:1; 49:9–10). It is forbidden to spoil peace and tranquility by corruption; there are penalties for those who do. It is possible to apply the verse; Peace is better in Qur’an, 4:128 which was specifically revealed to eradicate disagreements between couples, to all kinds of human relations. Islam recommends a united and mutually helpful society, and this vision does not only refer to the level of nation, but includes international relations, too. In this sense, from an Islamic perspective, international law should take the establishment of peace as a foundation.

Islamic Principles to achieve peaceful Religious Co-existence

In order to establish a peaceful religious coexistence in society Islam has suggested four principles:

1. No Compulsion in Religion

No doubt, there are different factors involved in forming people’s opinions and faiths. The physical structure and the organic compounds, time, place, diet, education and so many other actors have inevitable effects on people’s faiths. Thus, the healthy way to change their opinion is to encounter them from their origins. Utilizing force and compulsion not only cannot change the hearts of people, but it may in many instances increase hatred and animosity.

            To this end, the Holy Quran clearly denounces the use of the force in terms of religion. It is ultimately the right of people to choose any religion they are happy with, and the duty of the Prophets is not more than educating people and reminding them of the right path. They have never been authorized to force people to the Truth.

The following Ayat are the examples of many:

There is no compulsion in religion. Verily, the right path has become distinct from the wrong Path. Whoever disbelieves In Taghut and believes In Allah, Then He has grasped the Most trustworthy handhold that will never break. and Allah is All-Hearer, All-Knower.(Qur’an 2:256).  And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers (Qur’an 10:99) And say: “The Truth is from your Lord.” Then whosoever wills, let Him believe, and whosoever wills, let Him disbelieve. (Qur’an 18:29)

The above Ayat utterly denounce the practice of inquisition and pressuring the followers of other religions in order to change their beliefs. Nevertheless, preaching and enlightening people is permitted and is the duty of the messengers in a logical manner.

• Logical Debate and Discussion

Islam whilst respecting other religions and beliefs may disagree with some of their teachings, finding them illogical, and hence invites their adherents to open discussion and debate in a peaceful and logical manner far from any type of fanaticism and prejudice. The following Ayat are the examples of this approach:

And argue not with the people of the Scripture (Jews and Christians), unless it be In (a way) that is better (with good Words and in good manner, inviting them to Islamic Monotheism with his Verses), except with such of them as do wrong, and Say (to them): “We believe In that which has been revealed to us and revealed to you; Our Ilah (God) and your Ilah (God) is one (i.e. Allah), and to Him we have submitted (as Muslims). (Qur’an29:46)

Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from his path, and He is the best aware of those who are guided.(Qur’an 16:165)

Or have they taken for Worship (other) aliha (gods) besides him? Say: “Bring Your proof:” This (the Qur’ân) is the reminder for those with me and the reminder for those before me. but Most of them know not the truth, so they are averse.(Qur’an 21:24)

And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad Sal-Allaahu ‘alayhim wa Sallam ), “Produce Your proof if you are truthful.”(Qur’an 2:111)

• Divine Religions

Judaism, Christianity and Islam have a great deal in common: they are all based on monotheism and are committed to increase justice in the world, and the accountability before God. Their historic roots go back to Prophet Abraham and, as such, they are often described as ‘Abrahamic Faith’. They are also the basis of great world civilizations. Therefore, despite the followers of other religions who consider themselves the chosen nation and the only saved ones, Islam considers all of the divine religions as different grades of the one school. From the Islamic point of view each new divine religion has been the upgraded version of the previous one, prescribed to complete its teachings. All of the Prophets are the teachers of one school, teaching different grades according to the requirements of the people of their age. Hence, if hypothetically all of them descend to earth they were to live together peacefully and each will acknowledge his successor and the one who has come after him.

            An old debate has gone around between the followers of different religions as to who will go to hell and who to heaven. The followers of each religion, with no hesitation claim the eternal life in heaven for themselves, and see hell as the place for all who oppose them. Islam, despite this fanaticism, suggests a very liberal idea. The following Ayat are vividly revealing this idea.

And they say, “Be Jews or Christians, then you will be guided.” Say (to them, O Muhammad Sal-Allaahu ‘alayhe Wa Sallam ), “No, (We follow) only the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e. to Worship none but Allah (Alone)], and He was not of Al-Mushrikun (those who worshipped others along with Allah – see V.2:105).” (Qur’an 2:135)

Say (O Muslims), “We believe In Allah and that which has been sent down to us and that which has been sent down to Ibrâhim (Abraham), Isma’il (Ishmael), Ishaq (Isaac), Ya’qub (Jacob), and to Al-Asbat [the twelve sons of Ya’qub (Jacob)], and that which has been given to Musa (Moses) and ‘Isah(Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).” (Qur’an 2:136)

Truly, the religion with Allah is Islam, those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves In the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, then surely, Allah is Swift in calling to account. (Qur’an 3:19).

• The Principle of Righteousness and Justice

The last suggestion prescribed by Islam, to achieve livinginharmony among people of different cultures and religions, is that Islam has always advocated for the principle of justice and righteousness within mankind. Muslims are encouraged to deal kindly and justly with all people, Muslims and non-Muslims alike with the exception of those who fight Muslims. (Abdur-raheem, 2015:28). The Holy Quran revealing the above fact utters:

Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive You out of your homes. Verily, Allah loves those who deal with equity. (Qur’an 60:8).

Islamic Historical Cases in achieving peaceful Co-existence

1. The Time of Prophet Muhammad (SAW)

The Treaty of Sinai: In the year 2 A.H. the Prophet of Islam signed a treaty with the Christians of Sinai Land which was written by Ali (R.A). A part of that treaty reads: “I (Prophet Muhammad) promise that I will not change their priests and monks nor do I expel them from their worshipping places. I do not prohibit their pilgrims from their travels, nor do I destroy their churches. I do not convert any churches to mosques and whichever Muslim does so has violated God’s covenant… Muslims should not force them to anything. They must be kind to them and respect them all… (Al-Mallah, 2011:207)

The Christian delegation from Najran

During the lifetime of the Prophet Muhammad (pbuh) he received a delegation of Christians while he was in Madinah. This delegation of Christians came from an area known as Najran. Amongst the Christian delegation were their main chiefs and leaders, and they stayed with the Prophet Muhammad (pbuh) for three days. During this time, the chiefs of the Christians held discussions and debates with the Prophet Muhammad (pbuh) in the Prophet’s mosque, they discussed the personality of Jesus and whether he was really God, the divine son of God, or a Prophet as Islam teaches. A large part of the chapter three of the Quran, Suratul Al-Imran, which talks about Jesus and his mother, were revealed in relation to the Prophet Muhammad’s (pbuh) discussion with the Christians.( Abdulfatai, 2015:114)

• After Prophet Muhammad (SAW)

 People of the Book are included in Social Security: As it mentioned in Islamic Jurisprudence, it is the duty of the Islamic State to cover the basic expenditure of retired citizens irrespective of their culture and faith. Muslim jurists from the first century of Islam have opened a particular chapter in which they have approved that non-Muslims should enjoy equal right for Social Security. Also, it is the duty of the State to cover their basic expenditures from the Public Treasury if they are old or unable to work. The following story is one of their proofs:

                  Ali (R.A) was passing by a road. He saw an old beggar asking people for help.

                 He asked his companions who the man was. “He is a Christian”, replied

                 the companions. Ali while he looking upset said: ‘You used him as much as he

                 could work for you, and now that he is old and unable, you have left him

                behind! Make sure you provide him a reasonable life from the treasury.

                  (Abu Al-Yazid, 2001:366)

Respect for neighbours: One of the servants of Ibn Abbas, the companion of the Prophet, narrates: “One day we slaughtered a sheep at home. Ibn Abbas told me to leave a share for our neighbor who happened to be a Jew. He repeated his statement several times until I asked him why he was so much concerned about that Jewish neighbour. He replied: The Prophet of Islam advised us so much to do good to our neighbors even if our religions are not the same origin.

Conclusion
The Qur’an emphasizes peace and reconciliation as basic to all social and even international relations. As mentioned in the Qur’an, Paradise, which is the reward for the pious, is a place of serenity. One of the ninety-nine names of God is Salaam, which means peace. Throughout history, Muslims have made efforts to establish peace and serenity everywhere in all divergent fields, only taking military measures when their enemies tried to hinder these efforts for humankind. Over the course of history, the general approach of Muslims has been supportive of maintaining peace, spreading an environment of serenity and trust, and constructing a civilization of love, compassion, and mercy to share with other people in the community.

Recommendations

Ethno-religious violence is on the increase in our society. Therefore, the scenario calls for urgent attentions. In view of this, the following recommendations are made.

1. The religious group should imbibe teaching peaceful co-existence as commanded in their respective divine books. The element of peaceful co-existence is an indicator to non-violence. Each should endure what constitutes the system of worship in the individual religion.
2. There should be code of conduct for religious outreach especially in the missionary activities. This should be implemented with certain penalties against any erring preacher who breach covenants of unity and peaceful co-existence.
3. There should be consistence and continuous dialogue strategies to ameliorate the various religious groups on the platform of religious understanding. Such veritable dialogue strategies enhance friendliness and mutual love.
4. Our contemporary religious leaders especially the Muslims should try as much as possible to follow strictly the teaching of Islam as well as to emulate the peaceful co-existence of the Prophet Muhammad (SAW) with other religions

References

Abu Al-Yazid, ( 2001), Biography of the Rightly Guided Caliphs, Egypt: Dar Al-Manarah Translation, Publishing and Distribution.

Abdul Fatai, O. A. (2015), Leadership of the Prophet Muhammad (PBUH) as a Model for Tolerance Towards other Religion, Yusuf,O.B. (ed) “ Arabic and Islamic Textual interpretations on Religious Tolerance” Ilorin, Kwara State: Nigeria Association of Teachers of Arabic and Islamic Studies (NATAIS).

Abdur-rahaman, A.S. (2015) Islam and Christianity: Why Conflict? Ibadan, Nigeria: Al-Furqan Publishers Ltd.

Aliyu, Y. (2015) Islam and the Respect for other Religion, Yusuf,O.B. (ed) “ Arabic and Islamic Textual interpretations on Religious Tolerance” Ilorin, Kwara State: Nigeria Association of Teachers of Arabic and Islamic Studies (NATAIS).

Al-Mallah, H.Y. (2011) The Governmental System of the Prophet Muhammad (SAW): A Comparative Study in Constitutional Law. Lebanon: Dar Al-Kotob Al-Ilmiyah.

Macmillan (2007), English Dictionary for Advance Learner, Chaina: Macmillan Publishers Limited.

Mawdudi, A. (1979), Towards understanding Islam. Kurshid, A. (ed). Saudi Arabia: The World Assembly of Muslim Youth.

Muhammad, H. (1976), Al-Mizan Fi Tafsir Al-Quran, Egypt: Darl Kitab Islamiyyah.

Mushin Khan, M. (2007), The Translation of the Meaning of Sahih Bukhari. Beirut, Lebanon:Dar Al-Arabia Publishing and Distribution.

Rahim, A. (2001), Islam History. Lagos: Islamic Publication Bureau.

Toki, O.T. etal (2015), Application of Islamic Concept of Tolerance and Peaceful Co-existence in Nigeria Yusuf,O.B. (ed) “ Arabic and Islamic Textual interpretations on Religious Tolerance” Ilorin, Kwara State: Nigeria Association of Teachers of Arabic and Islamic Studies (NATAIS).

Yusuf, A.Y. (1989), The Glorious Qur’an: Text, Translation and Commentary. U.S.A: Amana Corporation

ISLAMIC CONCEPT OF PEACE AND PEACEFUL CO-EXISTENCE IN NIGERIA MILIEU

BY

Muhammad Hadi Ismail

 Postgraduate Student, Department of Religion, History and Heritage Studies,

Kwara State University, Malete, P. M. B. 1530, Ilorin, Kwara State

[email protected]

08068463660

AND

Hassan Muhammad Kannike

Postgraduate Student, Department of Religion, University of Ilorin, [email protected]

08151600134

ABSTRACT

Religion is conceived as a psychological harmonious abode where its adherents find solace. Religion is believed to address the spiritual and mundane challenges confronting man.  It is an indispensable institution for the preservation of ethical teachings and social intercourse of community of man.  However, in-spite of the high degree of religiosity of Nigerians, the insidious politico-religious crisis in Nigeria is a predicament and the experience made some social analysts to interpret religious institutions ineffective in the peace education strategy. The community of man is naturally a religious one as man always seeks a link between himself and vital-force (Supernatural Being).  The expression of this link is found in religion, religion by its very nature and experience is a very strong force which controls the minds of uncountable individuals in a community and motivates them into action.  That being the case, religion, when understood and practiced properly has the potentials of contributing meaningfully to the growth and development of the community while it could also be a means of disharmony, disunity and disintegration if not properly handled.  Islam and peace are synonymous, as the literal meaning of the adjective “Muslim” in a sense is peaceful.  This paper therefore examines the Islamic concept of peace and peaceful co-existence in Nigeria Milieu. Descriptive approach is employed. In the process, it is observed that there is need to emphasize on peace and peaceful co-existence which is the bedrock for survival, development and prosperity of Nigeria.

Introduction

            The most common bond of unity among people of any society is religion, it is an avenue through which God Almighty is reached, be it in prayer or worship, also it can be used on the other hand as a means of dissonance, disunity and disintegration if not properly handled among people of the same commonly practiced religions in the country. These are: Traditional Religion, Islam and Christianity, each of these has its own adherents among the contemporary citizens up to date as they derive spiritual satisfaction from them.

            The 1979 constitution of the Federal Republic of Nigeria, Chapter IV section 35 emphasizes on right to freedom of thought, conscience and religion as follows:

Every person shall be entitled to freedom of thought, conscience and religion, including freedom to change his religion or belief and freedom (either alone or in community with other, and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice and observance.

            Nigeria is a multi-religious country in which an individual is free to embrace and practice whatever religion he/she wishes without interference of the government, as long as that religion does not involve any illegal practice or mischief which can disrupt national peace and security.

Awolowo (1966), opines that if Nigeria as a nation is to survive as an entity, where no man is oppressed, the constitutional provision of the secularity of the country should be observed and maintained.

            Naturally, man was created as interactive social being.  This was evidenced when he was earlier on created in the paradise and became lonely.  He supplicated for a partner, thereupon Hawa’ was created as a companion to Adam and both of them were accommodated into the paradise before they were subsequently evacuated for their disobedience to God’s commandment: (Q2:35-36).

            The manifestation of their interaction became broadcast while on earth, which surfaces at different levels of social interaction, such as family, community, nation or the world at large.  In the process of interaction with one another on daily basis, misunderstanding may ensue which may degenerate into social conflicts and chaos, as their societies entail peace and peaceful co-existence among themselves.  Otite (2001) remarks; conflict to some people however has been perceived as a strange phenomenon, a dysfunctional conditions within a given social unit, and in-fact a worrisome problem to any community wherever it raises its head.

            Therefore, it should be borne in mind that misunderstanding or conflict is a must in life as much as human race continues to live and interact together, factions bound to surface even with limited resources for survival.  Struggling to survive may invariably lead to divergent interest, goal and aspirations among people living in a social milieu (Bamikola 2005).  Thus, the paper presents the Islamic concept of peace and peaceful co-existence among various religionists in Nigeria.

Definition of perspectives

Religion and Peace/Security

            According to Oxford Word Power Dictionary (2004), religion is defined as one of the system of worship that is based on the belief.  In another definition, it is a particular system of belief and the worship, behaviour e.t.c. connected with it, though the scope of religion in many cultures is narrower and more restrictive than in Islam.  Religion can be seen as a complete way that has distinct outlook on life, which aims at producing a unique personality in the individual and a distinct   culture for the community based on its ideals and values.

            Nuhu & Hisham (2003) remarked: Religion is “an act being performed with total belief in it, which will save man from punishment of God”.  Religion is an assignment given to Man and Jinn in particular by God, as can be found in Jacob 2:14-26, Q98:5 and Q51:56 respectful, where God maintains that the purpose of creation of both Man and Jinn is worship (Religion).  Therefore, it is the practice of sacred rites and systems of faith and worship such like Christianity, Islam and Traditional Religions.  Islam originally means peace, purity, submission or resignation and obedience.  Islam as a religion is a way of life, which encompasses all human facets on earth, be it physical, social, intellectual, political, mundane, spiritual, national and international lives (Aliyu , 1994).

            Peace/security however is a state of lack of threat to, and in the society (Oloyede, 2006).  Security is the totality of provisions made to avoid or curb threat to life and property, the principal symptom of insecurity is fear or terrorism.  It therefore means that lack of rest of mind is an indicative of insecurity as physical assault or loss of property to fraudsters.

            Moreover, peace can also be defined both at individual and societal levels: at individual level, it is a state of emancipation from hunger, illiteracy and disease.  A state of being in control of one’s fate (Bidmos, 2013), when the same notion is possible at the societal level, there is peace. Therefore, an individual or a state that cannot feed and protect itself nor control its affairs cannot be in peace.  A function of an all round development be it social, political, intellectual, mundane, national and international affairs is tantamount to the word peace which is in present days Nigeria found elusive.  The derivative word “peace” from the name of Allah “As-Salam” is fundamental in sustaining tranquility of any nation.  Before Nigeria as a nation can achieve peace and security successfully, both the ruler and the ruled have to believe in Allah alone and submit themselves unconditionally to its beneficial laws.

Islam and Peace Building

            Peace building or security in Islam is very fundamental because, it is the basis of Islamic law (Shari’ah).  The primary function of Shari’ah is the security of life, property, progeny, intellect, religion and honour, any act that threatens the security of any of these, is seriously condemned in Islam (Q17:33).  Therefore, security in Islam covers all human facets on earth and goes beyond the protection of the physique and wealth.  Islamic security measure, which is bound on every Muslim, encourages any necessary acts that will enhance peaceful and meaningful co-existence of a given society.  The afflictions of penalty for alcoholism, adultery, theft, rebellion, false allegations etc is the Islamic symbolic form of check and balances for security and peace building in any Islamic state, the praise  worth characters admonished by Islam and the noble virtues such as kind, neighborliness, forgiveness, humility, ideal dressing code, lowering one’s gaze, modesty, caring for others, greeting of peace, among others, are the Islamic traditional gestures which every Muslim must meticulously observe in order to articulate peaceful co-existence and security in  our society.

National Security

            Oloyede (2006) opines that national security is an aggregate of the preservation/protection of people, communities and legitimate public and private institutions as well as legitimate interest of the individuals, communities, institutions and the country including her leadership. The protection of citizens, their individual and collective interests, the sovereignty and assets of the Nation are all inclusive in the National Security.  Also, it is the totality of measures against violence, espionage, subversion, sabotage and treason.  The scope of National security goes beyond the shores of the Nation.

            According to Yusuf (2013) quoting Charles Maier who maintains that “National security is best described as a capacity to control those domestic and foreign conditions that the public opinion of a given community believes necessary to enjoy its own self-determination or autonomy, prosperity and wellbeing”.

            Therefore a proper understanding of National Security by the government would enables them to pay an adequate attention to social security, food security, health security and facilities which have direct welfare implications for the citizens, as it is being done to defense and other armed forces, as this will reduce spending a large proportion of the national resources on military defense and security.

Nigeria and the Religions of its People

            Obviously, it was noticed that three religions are mostly common among the Nigerians, each of these religions has its own adherents among the people up to date as they derive spiritual satisfaction from them. The traditionalists believed that right from time immemorial; the traditional religion predated the practice of Islam and Christianity in Nigeria as a country.  There was a time when it was only the indigenous religion that was being practiced exclusively by the people and later on Islam and Christianity were introduced among the people of Nigeria.

            Islam seems older than Christianity in Nigeria; Islam was first introduced to Nigeria in the eleventh century of the Christian era through the ancient Kanem-Bornu Empire (Fafunwa, 1974).  The famous ancient Bornu Empire is being constituted by the present Bornu State, Bauchi State and parts of Gongola State (AbdulKarem, 1990).  The first Muslim ruler of Kanem embraced Islam and his successors preserved the Islamic faith and maintained diplomatic ties with the Muslim world.  According to Fafunwa by the end of the thirteenth century, Kanem had become a centre of Islamic education and a citadel of learning attracting Muslims scholars and teachers from Timbuku in Mali.

            According to Oladosu,  (2003), quoting both Ifemesia, (1965) and Fafunwa, (1974), by the end of the fifteenth century, Islam had been firmly established in both Kano and Kastisna respectively, as they both become centers of Islamic excellence.  It was this process of Islamization that prepared the ground for Shaykh Usman Dan Fodio’s revolt in Hausa land in 1804 (Fafunwa, 1974), which was expressed in the form of a Jihad, resulted in the spread of Islam to Gobir, Kebbi, Gwandu, Yauri, Borgu, Dendi and Bauchi (Hunwick, 1965).

            And to the south, it was reported that Islam had reached Yorubaland “as early as the seventeenth century” (Atanda, 1980), it was related that large Muslim communities were found in Northern and Western Yorubaland, notably in places like Old Oyo, Ikoyi, Ogbomoso, Iseyin, Igboho, Ketu and Lagos (Oladosu, 2003).  This was made possible as a result of Muslims involvement in Oyo Politics, which had consolidated high Muslim population in Yorubaland.  This was achieved when Are Afonja (The Kakanfo of Ilorin) sought for the assistance of Shayk Alimi, a Fulani Muslim scholar at Ilorin, against the Alafin.  Shaykh Alimi capitalized  on the crack within the Old Oyo empire by overthrowing, Afonja and extending the Jihad to Yorubaland.  Meanwhile, Ilorin become not only a popular Muslim city but also a centre of Islamic thought (Atanda, 1980)

            However, from all indications, it is logical to stress that the coming of European missionaries into Nigeria in 1842 was necessitated by religious and economic factors (Samuel, 2003).  They came to Nigeria with both Holy Bible and the Plough.  The Bible represents evangelization while the plough represents agriculture i.e. to seek for raw materials to feed the industries in Europe along side with preparing ground to market the refined goods.  They entered into the country through the coastal region, thus Mission stations and schools were established, most especially at Badgery, Abeokuta, Calabar, Ogbomoso, Lagos, Gbede, Onitsha, Idda, Akassa and Bonny, among other areas by the various missionary organizations (Samuel, 2003).

Peace and Peaceful Co-Existence: Islamic Point of View

                                    You have indeed in the Messenger of Allah

                                    An excellent exemplar, for him who hopes in

                                    Allah and the final Day.  And who remember

                                    Allah much (Q 33:21).

            The holy Prophet had been chosen by Allah (SWT) as a good model worthy of emulation for all believers; in him we have the psychology of his adherents, God-fearing men, who are conscious of their Lord and aspiring for His pleasure in both lives. Hence, Prophet Muhammad (SAW) had pragmatically demonstrated an excellent praise worthy characters for Muslims to pursue, in order to have a harmonious life and peaceful co-existence between themselves and other religionists in their society. A typical example of this peaceful co-existence is found in prophetic actions displayed while in Madina, he and other immigrants (Muhajirun) came across the Muslim helpers (Ansar), the Jews and the Christians, the forth group was the hypocrites (Manafiqun) i.e. those that professed Islam but acted contrarily to its doctrines.

            The most remarkable ties of full brotherhood were established between individual members of the Muhajirun and the Ansar, until the Islamic Ummah was formed and got its own resources, the Helpers regularly gave all what is in their possession including wives, shops, farmland, residences e.t.c;  while the immigrants habitually received.  The Helpers considered it a privilege to entertain the immigrants, and even the poor vied with the rich in their spirit of self sacrifice.  When the confiscated land and property of the Banu Nadhir was divided, and the major portion was assigned to the Muhajirun, there was not the least jealously on the part of the Ansar. They rejoiced in the good fortune of their brethren. And incidentally, they were themselves relieved of anxiety and responsibility on their behalf. Q59:9 testifies to this incident.

            A practical frame work of this verse i.e. Q59:9 could also be seen in the disposition of sincere faith of the companions of the holy Prophet coupled with the love and compassion they have for one another in the battle field, as one of them will prefer to die rather than seen his brother died.  Abubakar (AS) was bitten by a serpent when he was with the prophet in a café, on their way to Madina on Hijrah, all in the spirit of self-sacrifices (Sahih Muslim).

            Therefore, it has become clear from all the above that the enforcement of the Muslim brotherhood is the greatest social ideal of Islam, as it was known that before the advent of Islam, the entire Arabia presented a scene of battle field and was burning in the fire of mischief and disturbance.  People of that peninsula had always been at logger heads with one another and their hearts were filled with acute rancor.  However, Islam declared their mutual love to be a part of the basic articles of its program.  Thus Q49:10 was revealed and it reads as follows:

                                    The believers are but a single brotherhood

                                    So make peace and reconciliation between

                                    your brother and fear Allah, that you may

                                    receive Mercy

In accordance with this, the holy Prophet (SAW) was reported to have said:

                                    “Right of Muslims upon one another are six:

They should extend the arm of greeting of peace

(As-Salam) when they come across one another,

he should honour his invitation whenever he invites

him, he should visit him when he is sick, if he sneezes

and praises God, he should invoke benediction for him,

he should escort his funeral in the event of his death and

he should not say any anything except good about him”.

(Salih Bukhari)

The holy Prophet (SAW) maintained peace and peaceful co-existence with non-Muslims (especially the Jews and the Christians) in Madina.  Islam was first presented before them; though they rejected it but caused no mistrust among them and the Muslims.  They were engaged in teaching Muslims the art of writing and were being compensated for their contribution by exemption from Jizyah (Payment of Poll tax).

            The followings are among the accorded rights granted to the Ahl-Adh-Dhimah (non-Muslims) living in Madina and its suburbs during the life time of the holy Prophet (SAW), and his companions respectively.

1.         Right to Life and Protection:

            The non-Muslims living in Madina have right to live with guaranteed security as Muslim citizens. They have freedom to determine their mode of life as they deem fit and to live in accordance with the dictates of their cultural and religious law.  Their blood remains sacred which should not be shed illegally, unless through the lawful means. The prophet (SAW) said:“Whoever hurts a Dhima, (a non-Muslim living in Islamic state), I am his adversary, and I shall be an enemy to him on the Day of resurrection’’. (As-Sijistani)

2.         Right to Sound Education

            The acquisition of qualitative and quantitative education is a legal right of non-Muslims living in any Islamic community, as it is to the Muslim as well.

3.         Freedom of thought expression and public opinion

4.         Right to individual honour and personality

5.         Right to practice their faith and to build their places of worship.

            These and some others are the rights accorded the non-Muslims living in the city of Madina together with the holy prophet (SAW) and his companions, which brought about peace and peaceful co-existence by then among themselves. This is worthy of emulation for any Muslim to imbibe from noble conducts of the prophet, as long as you are not being put on trial or being challenged by the non-Muslims.

Islamic Provision for Tolerance and Peaceful Co-Existence with Adherents of other Religions

            The Islamic holy texts (i.e. Qur’an and Sunnah) enjoy Muslims to treat non-Muslims in a kind and fair manner.  Apart from the rights and obligations involving worship, they are equal to Muslims with respect to all other right and obligations relating to social life and the right of citizenship.   In addition, Islamic faith strives to strengthen the links connecting the non-Muslims with Muslims by encouraging the latter to pay visits to the former and even eat their food which is the custom of close friends. Q 60:8 reads as follows:

                        God forbids you not, with regard to those who fight

                        you not for (your) faith nor drive you out of your homes,

                        from dealing kindly and justly with them: For God loved

                        those who are just.  Q 5:5

            Some exegetical view of the Qur’an relate that: even with unbelievers, unless they are rampant and out to destroy us and our faith, we should deal kindly and equitable with them, possibly it may be our behavours that will mobilize and lure them towards our religion (Islam). This act of kindness towards the unbeliever was pragmatically exercised by the holy prophet in his tradition in his early days in Mecca.

            One of the staunch enemies of early Islam was Abu Lahab’s wife, who used to tie bundles of thorns with ropes of twisted palm-leaf fibre, carry them and strew them about on dark nights  in the paths which the prophet was expected to take in order to cause him bodily injury, she felt sick one day, and was unable to perpetrate her evil deed, when the prophet came to know of her sickness, he paid her a courtesy visit and sympathized with her despite that, she desisted not to retreat from her fiery act thus was consequently cursed by Allah (see Q 111).

            Moreover, Islam strengthens the tie of relationship with non-Muslims and so grants permission to male Muslims in particular to have inter-marriage with chaste women from among the people of the books but not vice-versa as this is strongly abhorred. This is the strongest social bound linking them together. Q 5:5 is a good testimony to this.

            During the life time of the Prophet Muhammad, the non-Muslims residents in Madina were enlisted and participated in the developmental process of the Arabic Language, they were made to teach early Muslims the art of writing (Rasheed,  2002).  Also, there were Arab Christians whose immune contributions to Arabic Language and Literature were recognized and appreciated by Muslim scholars.  It was worldly recognized by the Muslim that Christian Arabs cannot be barred from using Arabic in their scholarship and other intellectual activities, since the language cannot be monopolized by any religion or its adherents.

            When comparing this with Nigerian society, it could be seen that there are cordial relationship between the adherents of various religions in the country.  It was this that made the Muslim scholars to accept the position of Arabic teachers for the group of students selected by the Missionaries and Colonial administrators in Lagos when approached in the 19^th century (Rasheed, 2002). On the other hand, Christian researchers into the Nigerian Arabic legacy, especially the Europeans were granted free access to rare Arabic collections kept in the nations achieves museums and similar research centers for translation into English and German.

            Indeed, with this religious tolerance, generosity, mutual understanding and respect enjoyed by the Christians, the following had been achieved:

–           First Christian Arabic Librarian at the University of Ibadan;

–           First Christian Head, Department of Arabic and Islamic Studies, University  of Ibadan (1962);

–           First Christian to head the Established Arabic Documentation Centre, Institute of African Studies.

–           First set of Christian graduates in Arabic and Islamic Studies, University of Ibadan in 1967

–           First Christian to make a first class degree in Arabic and Islamic Studies in 1968 at the University of Ibadan

–           First Christian professor of Arabic in Yoruba land produced at the University of Ibadan.

–           First Ibadan Christian product to receive a doctorate degree in Arabic Drama at the University of Edinburgh (Rasheed, A.R 2002).

            Therefore, this brand of cordial atmospheric condition needs to be retained between the Muslims and non-Muslims so that more laudable achievements like those enumerated above, and much more development of all ramifications could be better attained and accomplished.

Peace Building and Security in Nigeria

            Nigeria is a multi-religious state who’s its leaders are either Muslims or Christians, before their assumption into their various offices; they were made to swear according to an individual’s faith and belief.  The Muslim swears with the glorious Qur’an while the Christian swears with the holy Bible.  But it is quit unfortunate that the leaders, after assuming offices, their actions contrast unfavourably with the oath they sworn into, they turn to become Maradonic (dribbler) in nature as the symbol of politics in Nigeria (i.e. lier).Most especially, when Nigeria National Anthem is being read by the leaders, as follows:

                                    I pledge to Nigeria, my country

                                    to be faithful, loyal and honest

                                    to serve Nigeria with all my strength

                                    to defend her unity and uphold her

                                    honour and glory so help me God

            This is a blunder on the side of the leaders because, all their pledges is to their pocket, they are disloyal and dishonest to this country, their loyalty and honesty is fallacious to the nation and it is only to their purse. Most Nigerian political office holders are there only to embezzle the nation’s resources. They are not beneficial to the masses of their immediate environment, their dogs feed on imported foods while masses are dieing of hunger.

            However, Islam is the only world religion that has its source emanated from Allah (Q3:19) Nothing had been left out unexplained in this creed. Q59:9 relates that: “Waman yuqa shauhha nafsihi” i.e. “And those saved from the covetousness of their own souls” which is a heart disease.  Imam al-Ghazzali maintains that for any human being to function normally, he must be cured of the heart disease called Shuhh.  Corrupt practices in Nigeria should be blamed not on poverty as some scholars assumed, but on shuhh, because an individual whose heart is inflicted with it sees wealth acquisition as an end to die for.

            Once the manifestation of shuhh has become glaring among the political class in Nigeria, it would therefore be better to wage war against it rather than fighting corruption, as it is the cause of corruption, this is necessary in order to set the right frame of mind for the prospective nation developers (Bidmos,.2013).

            Beside the administrative frame work of the holy Prophet Muhammad earlier on explained, an exemplary form can also be drawn from the Sokoto caliphate rulers who marvelously combined spirituals and secular authorities to produce a model political leadership.

            If at all the Nigerians and indeed the political class in particular wish to make corruption unthinkable, it is the assignment of the religious leaders: Imams and pastors, the scholars and the Du’at to embark upon the heart cleaning exercise using both the holy Books to sanitize people‘s hearts. The holy prophet was reported to have said.

“..And there is a piece of flesh in the body, when it is clean and good, the whole body is clean and good and when it is rotten and putrid the whole body is rotten and bad it is the heat”. (Sahih Bukhari).

            The true interpretation of the above Hadith is that the similitude of any community set up is like the whole body, which comprises of the flesh and the soul (or heart).  It is an incontrovertible truth that the political leaders occupy in the society the position of the heart in  the body, if it is good, clean and sound, the whole body will be good, clean and sound, but if otherwise the result  is what is happening in Nigeria today. To build peace and security in Nigeria, the leaders have to maintain loyalty and truthfulness in all ramifications.  This will actually guides to success if stick to, but if not it may lead to disaster.  The holy prophet (SAW) says:

                        What led those before you to extinction is that when the noble

                        one  among them steals, they let him go scot-free, when the

                        common man among them steals, they make him face the wrath

                        of the law.  If Fatimah the daughter of Muhammad steals, I shall

                        cut her hand. (Sahih Muslim).

            Moreover, when Abubakr (RA) was on the throne of caliphate, he was one day distributing some camels he collected as Zakat.  One poor man with a rope in his hand rushed to him to take his share, his approach was so crude that annoyed Abubakar, He took his rope and flogged him with it.  After a while, Abubakar calm down and sent for the man, he told the man to beat him back, but Umar (RA) intervened and cautioned Abubakar not to lay a dangerous precedent.  He reacted sharply, saying “Who will plead for me before Allah on the day of judgment? Also, during the reign of Umar Ibn Al-Khattb, His daughter; Hafsah and a Prophetic widow knew that a big sum of money was brought to him (caliph).  She asked him of the dues of his close relation out of it saying: that it is the order of Allah to take care of one’s relations.  Umar told her: My dear daughter, the right of my relation is in my property.  This (property under my control) is part of the public fund (Ambali, 2013).

Recommendations

            The following recommendations were found relevant for maintaining peace building and peaceful co-existence among the adherents of various religions in Nigeria.

            Consciousness of God:  This is a religious duty bound on every individual in the society irrespective of any religion, the rulers and the ruled, male and female, young and old, Muslims, Christians and traditionalists are to be conscious of their Lord and fear Him in all their endeavours, also adhere strictly to the true teaching and tenets of their religions without deviation or innovation.  They should know that they will be held accountable for their deeds before Allah.

            The Muslims in particular need to adhere strictly to the true teachings of the Qur’an and the Sunnah and not to diversify into different religious sects. The Boko Haram in the Northern part of the country is truly non-Muslim sect due to its dissimilar doctrines to the true teachings of Islam.

            Nigerian citizens could be intensively and extensively enlightened, and publicly educated on the multi-ethnic and multi-religious characters of the Nigerian state, there is need to emphasis on peace and peaceful co-existence which is the bedrock for survival, development and prosperity of future Nigeria.

            Mutual respect among the followers of all religions needs to be advocated for by the religious leaders in their various places of worship.  Provocative words and abuse of any beliefs should be strictly forbidden likewise the use of prints and electronic media to cause mayhem should be severely punished.

            The political leaders need to be merciful towards the masses by establishing both public and private parastatals and companies in order to eradicate poverty completely in the society, also provision of social amenities such as water, good road, light, sound education for the children, and caring for the welfares will enhance peace and peaceful co-existence in our society.

Conclusion

            Peace and peaceful co-existence are indispensable phenomenon in sustaining development and national security in any nation.  Peace education is vital to Nigeria in order to retain its unity as one entity.  Government, therefore, needs to be cautious not to commit any laxity which may lead to the disintegration of this country.

            Peace and peaceful co-existence in Nigeria or any other nation or society depend on perfect adherence to the tenets of the religions i.e. the Qur’an and Sunnah the Prophet (SAW), for the Muslims and the Holy Bible for the Christians.  Piety is not only the beginning of wisdom, or the only path to success in life but also the only way to attain salvation which is the essence of life.  Attainment of peace depends heavily on how the leaders discharge their onerous tasks to harness the human and natural resources for the benefits of all.  Loyalty and sincerity with consciousness of Allah are pivoting mechanisms needed by the leaders in controlling the affairs of their fellow citizens; they deserve the loyalty of the citizenry only when they discharge their duties faithfully without sense of bias or favoritism.

            It is very pathetic that the political leaders disregard the doctrines of fair play, honesty, sense of accountability in the discharge of the socio-political responsibilities. The Day of the reckoning as the basis of checks and balances in Islam is sunk into oblivion by the Nigerian politicians and leaders.  The Holy Qur’an reads “Have you seen one who belies the day of reckoning” ( Q107:1

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PEACEFUL CO-EXISTENCE AS A LEITMOTIF IN SELECTED ARABIC WRITINGS OF YORUBA ʽULAMĀʾ

BY

Dr. Mikail Adebisi FOLORUNSHO,

Department of Foreign  Languages, College of Humanities and Culture, (Ikire Campus), Osun State University, Osogbo,  Osun State. Nigeria.

[email protected]

&

Jamiu Adebayo AZEEZ,

Department of Arabic Studies, School of Languages,Osun State College of Education, Ilesa Osun State. Nigeria.

[email protected]

Abstract

Of the three major classifications of the themes of the Arabic literary productions of Yoruba ‘Ulamā’ (Arabic/Islamic scholars) is didacticism. A good number of motifs including religious teachings, historical exposition, morality and language studies feature under this classification. Yoruba‘Ulamā’ have used their literary productions to project the teachings of Islam. Of importance to us in this paper are their writings on morality, especially the ones dealing with peaceful co-existence which is one of the hotly debated issues among the Nigerians currently. The need to build a united country has been a desirable issue and this is achievable where citizens from different linguistic, political, religious and cultural backgrounds co-exist and live peacefully. The paper employed purposive random sampling method in selecting relevant Arabic writings for this study. The content analysis method was employed in examining the motifs of the writings. The paper revealed that the Yoruba ‘Ulamā’ contributed significantly to ethical teachings. The study provided information about the creativity of Yoruba ‘Ulamā’ as well as the significance of their literary productions.

                Keywords: Yorubaland, ‘Ulamā’, Arabic writings, Didacticism, Leitmotif

            Introduction

Abdul-Rahmon (1989:13) states that the main Yorubaland is situated in the South-western part of Nigeria. The name Yoruba is applied to a linguistic group numbering millions, which occupies a large area extending through the Kwara, Kogi, Lagos, Oyo, Ondo, Osun, Ekiti and Ogun States of the Federation of Nigeria and Republics of Benin and Togo. The need for peaceful co-existence amongst the citizenry of different cultural, religious, ethnic and political backgrounds dominates discussions currently in Nigeria. The Arabic writers in Yorubaland make significant contributions to the issue through their literary productions. Of the scholars who have used their literary productions to advance the cause of peaceful co-existence is Shaykh Adam Abdullah ʾAl-ʾIlūrī, the author of ʾAl – Islām ʾal – Yawm wa ghadan fī Nayjiriya. Folorunsho (2017:2) observes that ʾAl-ʾIlūrī’s attempt to unite the ʼUmmah was not restricted to his viewpoints expressed in this book but also in his other numerous activities. He was instrumental to the formation of Rābitah ʼAl-ʼaʼimmah wal-ʻUlamāʼ fī Bilād Yurubā (League of Imams and Alfas in Yorubaland) that has the unity among the Imams and Alfas as its main objective. The issue of unity among the ʼUmmah also found favour in his Jumuʻah sermons, Tafsīr and other preaching sessions

Another notable scholar is the composer of ’An-natā`i j ’al-’ijtihādiyyah , Shaykh’Ismā‘īl  Muhammad Muhibbu d-Dīn. He joined the Arabic literary activities in Ikirun during the era tagged as Asr ’al-’izdihār: (Era of Efflorescence, 1991-2006). This era witnessed an upsurge in Arabic literary compositions by Ikirun ‘Ulamā’. The era also witnessed the participation of students of Shaykh ‘Abdul-‘Azīz, popularly known as Alfa Faya, of Makondoro extraction, in literary production in Ikirun. Their contributions cover a wide range of genres including Rithā’, Ta‘līm,Tarhīb, Tahni’a and Madh. According to the Khalīfah of Shaykh ‘Abdul-‘Azīz Faya, Shaykh Ahmad ‘Abdul-‘Azīz  the writings are intended to correct the erroneous impression that only the graduates of modernized Arabic schools could write flawless Arabic(Folorunsho, 2011:84).

Relevant extracts from the writings of these great scholars will be cited in this paper. The extracts will be translated to English while thematic observations will made for the English audience to appreciate the worth of the contributions of Yoruba ‘Ulamā’ to the betterment of our society through the instrumentality of their writings.

ʾAl – Islām ʾal – Yawm wa ghadan fī Nayjiriya of Shaykh Adam Abdullah ʾAl – ʾIlūrī

             Adebayo (2012:141), Atotileto (2009:235) and Folorunsho (2018:121-123) have analysed the contents of ʾAl – Islām ʾal – Yawm wa ghadan fī Nayjiriya of Shaykh Adam Abdullah ʾAl-ʾIlūrīat varying degrees. This will prevent us from a detailed review of the work as readers have the opportunity of getting details elsewhere. Concisely however, we shall make adequate reference to appropriate portions that are relevant to this study in the work. Significant sections of this work are devoted to unification of the ʾUmmah. Contentious issues like tribal discrimination in Nigeria, selection of Imam, Muslim women, Friday prayers and Sufism all of which could lead to the absence of peace in the society are adequately addressed in the work. The viewpoints of the Shaykh on these issues could serve as panacea and stimulant that will engender unity between the ʾUmmah and facilitate peaceful co-existence in the nation at large.

            One of the issuesmilitating against peaceful co-existence, according to this Shaykh, is tribalism. The Shaykh identifies the prevalence of inter-tribal hostilities and the desire of one tribe to dominate the other politically and economically as the norms among Africans in the olden days (ʼAl-ʼIlūrī, 1985:96).He discusses the hostilities that pervade the atmosphere amongst the various ethnic groups in Nigeria with specific reference to the Hausas and the Yorubas in spite of the strong commercial and religious links between the two tribes (ʼAl-ʼIlūrī, 1985:98). He vehemently denounces this attitude and as a matter of priority, he discusses tribalism as the first evil to be removed to unify the ʾUmmah , secure brighter future for Islam and provide suitable room for peaceful co-existence.

Religious discrimination is one of the issues militating against peaceful co-existence amongst Nigerians. The Shaykh particularly identifies and denounces the attitude of a particular tribe in Nigeria, which categorizes the other tribe(s) as infidels (ʼAl-ʼIlūrī, 1985:100). He opines that peace and unity can be achieved not only within the religious circle but also in the nation as a whole if the negative attitude of self-purification and condemnation of others as infidels plaguing the ʾUmmah is replaced with mutual respect (Al-ʼIlūrī , 1985:103).

Furthermore, aristocracy in the political space is also considered as a catalyst for violence. Monopolization of political powers by the certain groups or individuals in the country and ascending positions of authority by heredity are classified under the issues that must be rectified to facilitate unity and peaceful co-existence amongst Nigerians. According to the Shaykh, Islam frowns at aristocracy in whatever form it takes (ʼAl-ʼIlūrī, 1985:105).

Of the contentions issues amongst the Muslims in Nigeria is the bickering over the classification of sufism as innovation and accusing its practitioners of disbelief. As a just arbitrator, Shaykh ʼAl-ʼIlūrī calls for mutual understanding between the two groups of Sufis and Salafis stressing that the doctrines of the two groups still remain within the ambit of Islam (ʼAl-ʼIlūrī , 1985:119)

’An-natā`i j ’ al-’ijtihādiyyah of ’Ismā‘īl  Muhammad Muhibbu d—Dīn

            ’An-natā`i j ’ al-’ijtihādiyyah is a didactic Qasīdah composed to provide instructions on moral, ethical and religious matters. The copy used for this study was not published.  It contains twenty-nine Qit‘ah (fragment) on various themes with five lines in each Qit`ah. According to ’Al-Hāshimī (n.d., 19), a poem having between three and six lines is described as Qit`ah, while the term Qasīdah is applicable to a poem of seven lines and more. Whereas a Qasīdah deals with one or more themes, Arberry (1964:4) describes Qit‘ah as an independent poem composed on a specific theme and in a particular context. Each of the Arabic letters is made the last letter which remains the same throughout the entire poem, and, as it were, binds the verses together so as to form one whole (Wright,1971:352) of each of the five lines forming a Qit‘ah. This is technically known as Rawiyy. ’An-natā`i j ’ al-’ijtihādiyyah is one of the works which reveal the creativity of the Arabic scholars in Yorubaland. Each of the Qit‘ah is distinct from the other not only in the themes but also for the application of various poetic metres .

قافية الثاء على عمل الخير في بحر الطويل

قرأت كتـاب الله يا ذا وتحنث                      #      تركت الصلاة ثم تلعب وتعبــث

عميت ولم تعبد إلها مرازقــا                       #      وعقلك مسلوب على الكذب تبحث

توعّظت للناس ولست بعامـل                      #      عننـت عن العصيان ثمّ وتمكــث

وإن أنت لم تصدق يعاقبك ذلّ                     #      وقولك فحـش لست بالخير ترقـث

وقربك لله تنـال به المنـــى             #      تفوز من الدنيـا إلى يوم تبعـــث

Thā’-rhyme on good deed (composed) on Tawīl metre.

You read the book of Allah yet you break your obedience (to Allah), you set aside the observance of ’As-salāt (prayer) indulging in amusement.

You remain blindfolded; ignoring the service of Allah the Sustainer, your intellect remains plundered as you remain in pursuit of falsehood.

You preach to the people but you do not behave in accordance with your preaching, you remain hopeless living in disobedience.

If you remain untruthful you will end up wretched (also) if you are fond of obscene language, uttering nothing decent.

    Your nearness to Allah will facilitate the achievement of your aim; you will be successful from this world up till the hereafter.

قافية الخاء على ترك الظلم في بحر الطويل

لا تظلمنّ كن إلى الله مصرخـا           #     وان تجتنبه كنت بالخير مشمـــخا

وابعاد ظلم كي تكون مكـرّما #   تكن خاسرا إن كنت في الظلم مرسخا

وظلمك في الدنيا يراجعك للتّلف         #    وبعدا بظلم كن وبالعدل  مؤرخــا

حرام على ﻤﻦ جار جنّـة عدنيـة          #    وعدلا ليوم كلّ مظلوم يبذخــــا

ينال رضا باري الورى متعـادل         #    وإن لم تعادل تغد في النار ﻤﻓﻀﺧــا

Khā’-rhyme on the avoidance of injustice (composed) on Tawīl metre.

Do not be unjust but cry unto Allah (if you are wronged), if you leave oppression you will be elevated with goodness.

Keep away from injustice so that you can be honoured, you will remain a loser if you remain unjust.

Your injustice in the world leads you to destruction, keep away from injustice, be just, so that justice can be seen (as your attribute).

Unlawful is paradise for the unjust one, be just, even once, for all the oppressed is splendor in the hereafter.

A just one will achieve the pleasure of the Creator, if you are unjust, you will remain perished in hell

قافية الدال على ترك الطمع في بحر الطويل

ولا تطمعن كي تكون مسعّـدا             #      توكّل إله العرش لهو ممـجــدﺍ

وليست لذي طمع مواصلة العلا         #     وعند الاله الحظوظ المخلّـــدﺍ

ولكن فاقنع لو أتاك بقلّـــة              #     وإن ترضها تربح تكن متزيّــدا

وإن أنت ترج الجود عند البريـة         #     يهوّنك والمرجـوّ ربّ ﻤﺻﻤــدا

ورأس الغنى  عند الاله قناعــة           #     لباب غني ملّ عن المتــــرددا

Dāl-rhyme on the avoidance of covetousness (composed) on Tawīl metre.

Do not be covetous so that you can be successful; rely on the Owner of the Seat for He dignifies (man).

A covetous one will not achieve greatness with the Lord is permanent allotment (for all categories of beings).

Be contented even if He provides you very little, if you are pleased you will gain an increase (of His gifts).

If you seek a favour from a mankind, he may humiliate you, the One from Whom you can anticipate favour is the Everlasting Lord.

Contentment with Allah’s provision is the peak of wealth, stop frequenting the door of a wealthy man.

قافية الذال على ترك الظلم في بحر الطويل

دم الخير تفلح متلـــــذذا                 #     وعرّف بأنّ الشــرّ ﺴﻢ موقــذﺍ

وآنس بخير لا تكن قطّ سيئــا             #     وكن بالقيوم ذي الجلال معـوّذا

وإحسان من يؤذي إليك فإنــه             #     وعن نار ربّي لم يجد من ينقــذا

ووصلا بما يقطعك لا تك حاقـدا         #     أخيّ فكن للشرّ عبدا منبّـــذا

لما تفعلنّ الشرّ إذ كنت عالمــا            #     بأنّ خصال السوء سيف مجــذّذا

Dhāl-rhyme on the avoidance of injustice (composed) on Tawīl metre.

Persist on goodness to achieve success and delight, know that injustice is a destructive poison.

Be accustomed to good deeds never be an evildoer, seek for the protection of the Everlasting and Magnificent (from evil doing).

Extend goodness to (even) the one who harms you as he (who harms others) will not get anyone to bail him out of hell.

Associate yourself with (even) the one keeping away from you, do not harbour feelings of hatred, my brother, be a servant free from wrongdoing.

Do you have to engage in wrongdoing knowing that evil disposition is (like) a sharpened sword?

قافية الراء على إلزام الصبر في بحر الطويل

إذا كنت مبلى ﻛﻢ به متصابـــرا          #      فإن البلا من عند ربي المقـــادرﺍ

إذا أنت لم تصبر تكون محقــرا          #      وإنّ الصبور فائز والمــــذاكرﺍ

وإن اعتسرت كن صبورا لحكمه        #      وأعلم بأن الله لهو مناصــــرا

ومن شاء أن يلقى الاله مفارحـا          #      ليصبر على حكم الاله المباصـرا

فصبرا على البلوى لألاّ يزايــد           #      بحزنك حتى لا تكون المحاقــرا

Rā’-rhyme on persistence on steadfastness (composed) on Tawīl metre.

If you are afflicted remain steadfast as very affliction emanates from my Lord, the Omnipotent.

If you refuse to be steadfast you remain despicable, a steadfast man is successful and he is (always) remembered.

If you encounter difficulty, be steadfast on His judgement and know that Allah grants patronage.

Whoever wants to meet Allah joyous should be steadfast on the judgement of Allah, the All-Seeing.

Be steadfast when you are afflicted so that your sadness may not increase your affliction, rendering you humiliated.

قافية الزاي على وفاء العهد في بحر الطويل

وأوف العهود إنّ ذاك لجــائز                #      تكن بوفاء العهد عبدا مفــائز

و لا تك كالعرقوب في العهد يا أخي    #      عن العهد والايفاء لا تك عاجـز

كإرشاد خير الخلق للخلق كافـة             #      وليس لمن لم يوف ديــن يعازﺰ

تحلّ بايفاء العهود لكي تفـــز                #      لسنّة خير الخلق كن متهامــــز

ستسأﻞ عنه يوم عرض وحشرنـا           #      الوفاء نجاة للفتى ومفـــــاوز

Zāyin-rhyme on fulfillment of promise (composed) on Tawīl metre.

Fulfill promises as doing so is rightful, you will be a successful servant (of Allah) by keeping promise.

Do not be like ‘Urqūb while making promise my brothers, in making and keeping promise do not relent.

It is contained in the guidance of the best of mankind sent to the whole world; religiousity is not inherent in the one who fails promise.

Be constant with the keeping of promises to be successful, hasten to upholding the Sunnah (tradition) of the best of mankind.

You will be asked about it on the last day when we are assembled, fulfillment of promises will serve as (a step towards) salvation for mankind (then)

قافية الشين على ترك البخل في بحر الطويل

تجوّد ودم بالجود دومك بالعـرش        #       وكل بخيل يستقرّ على الخـدش

دع البخل إن اغناك ربي  مالـك         #       وآخر من يبخل يعود إلى البطش

ووصلا بجود كن إليه مسارعـا          #      وتركا ببخل واجتنـابا عن الفحش

ومن كان جوّادا يكـن ممجـدا             #     لأنّ البخيل كالجليس بلا الفـرش

كذا من يجد في الناس يغد محبّبـا        #     والباخل مذموم إلى الشرّ لا تمــش

Shīn-rhyme on the avoidance of miserliness (composed) on Tawīl metre.

Be generous; remain constantly on generousity as you remain constantly on your place of rest, the miser remains blameworthy.

Abstain from miserliness if you are blessed by my Powerful Lord; the avaricious one will end up in punishment.

Be accustomed to generousity, hasten to it, set miserliness aside and keep away from immorality.

The generous one is always dignified as the miserly one is (undignified) like a seat without cushion.

The generous one is loved by all while the miserly one is ridiculed, never get closer to an evil

قافية الصاد على ترك الغضب في بحر الطويل

وكن كاظما تربح وتنج من النقص  #     أغصبان دع لا شكّ يدعوك للغمص

وفارقه لا تغضب على كلّ من خطأ  #     وخاوف إلهي ذا الجلال ولا تعـص

وإنّ الالـه كان يعفو لمن أثـــم               #    وكيف إذا تغضب أيا ذا على الشخص

وغضبك شرّ فاجتنبه لكي تفـــز            #    فكظما أيا هذا ولا تك ذا الحــرص

وداومه تفلح من دنا ولديننــــا               #    وتركا لغضب وعن الكظم لا تقــص

Sād-rhyme on the avoidance of annoyance (composed) on Tawīl metre.

Suppress anger and you will be successful and free from blindness; leave annoyance as it undoubtedly leads to wretchedness.

Avoid it, do not be angry at whoever offends you, fear my magnificent Lord and disobey Him not.

Allah overlooks (the misdeeds of) the one who commits sin, how can you then get annoyed if you are wronged.

Your annoyance is an evil deed, keep away from it to be successful, suppress it. O! my listener and be not covetous.

Insist on suppression of anger and be successful here and hereafter, abstain from annoyance, remain on its suppression

قافية الضاد على الصدق في بحر الطويل

وصدقا لكن تمدح وتربح في البعرض#    وإن اقتضيت اصدق وبالكذب لا تقض

وعاقبة الخير يردّ لمن صــــدق          #    معاقبـة الكذّاب عود إلى الخفـــض

صدوق معان والكـذوب معاتـب         #    وراغب لصـدق ثم بالكذب لا تـرض

وإن لم تصادق سوف تدخل في لظى#     وإن أنت تصدق فزت بالفوز المحــض

وآنس بصدق لا تراغب لضــدّه          #     لتنجو من ربّ السمـــوات والأرض

Dād-rhyme on truthfulness (composed) on Tawīl metre

Be truthful so that you can be praiseworthy and successful in life, if you are asked to adjudicate, be truthful.

A truthful one gets a commendable result whereas the result of a liar is diminution.

Succour is provided for the truthful one while a liar is blamed, strive to be truthful and never be pleased with lying.

If you are not truthful, you will end up in Lazā (hell) ,but if you are truthful, you will get (an abundance of) benefits.

Be accustomed to truthfulness, never venture into its opposite (lying), to be free from (the punishment of) the Lord of heavens and the earth

قافية العين على التواضع في بحر الطويل

توضع إلى كلّ أناس أسامــع              #     تنال جميع الفوز إن كنت واضـع

ومن كان ذا كبر يكون محقـّرا            #     المواضع مكروم لدى من يرافــع

دع الكبر في الدنيا لتسمو يا فتى          #     ولو كنت عبدا كل الخيرات جامـع

ولن تستحق المجد ما دمت بالكبر        #     لنفسك كن يا ذا عن الكبر مانــع

وقال الاله للنّبي المشفــــع      #      وخفّض جناحك إنّ ذا لمــرافـع

‘Ayn-rhyme on humility (composed) on Tawīl metre

Be humble to all, O! my audience, you will acquire all forms of gains if you are humble.

Whoever is arrogant is despised; the humble one is honoured by those who dignify (the humble ones)

Abstain from arrogance so that you can be elevated O! the young one, you will achieve all goodness, even if you are a servant.

You will not attain greatness as long as you are arrogant; reject the succumbing of your heart to arrogance.

Allah revealed to the Prophet, the intercessor lower your wings as in that (lowering) is greatness.

قافية الكاف على إكرام الضيف في بحر الطويل

وضيفك أكرم ولو لك ملك  #     مهاون الضسف لأعوج النسـك

وإن سر عنك سعدت بـه         #     كذا إن حزن خبت لو كنت ملك

وأحسن قراه ولو بالشراب  #    ينقّذك دعوته كلّ هلـــــك

وإلا فلا تلقه بالعــبوس        #     لأن البشاشة خير المســـــك

دم الاحترام لوافد يــاذا        #     كإكرام نـوح لأصحاب الفلــك

Kāf-rhyme on hospitality (composed) on Tawīl metre

Be hospitable to your guest even if you possess supreme authority, treating them with disrespect is the most crooked of paths.

If he is happy with you, you are successful, if he, however, is displeased with you; you are at loss even if you occupy the status of an angel

Offer him the best of receptions even with just a drink; his prayer protects you from all forms of destruction.

If you have nothing (to offer), avoid meeting him with a frowning face as cheerfulness is sweeter than (the fragrance of) musk.

 Always be humane to a guest my listener, just as (Prophet) Nūh was humane to the congregation of the ship.

            ’An-natā`i j ’ al-’ijtihādiyyah :Thematic Observation

The poem is spectacular not only for its length but also for the creativity of the composer in adopting distinct metres for each of the fragments. It is intended to instruct on moral uprightness and the shunning of social vices, to facilitate peaceful co-existence. It is spiced with quotations from the Qur`ān and apostolic traditions to reinforce the instructions. Of the twenty nine fragments forming ’An-natā`i j ’ al-’ijtihādiyyah , a total of eleven fragments that are relevant to this study are selected. The selected ones discuss issues that are germane to the actualization of peaceful co-existence.

Thā’-rhyme fragment is composed on good deeds which undoubtedly are ingredients for peaceful co-existence. It warns against such evil deeds as ignoring Qur`ānic teachings, abandoning the observance of prayers, hypocrisy, untruthfulness and utterance of obscene language. It admonishes man to seek closeness to Allah for him to achieve his heart desires and be successful here and hereafter.

warns against injustice and oppression. It reveals the consequences of these vices as degradation, destruction and punishment in hell fire on the last day. The rewards obtainable by those who shun these vices include a place in paradise coupled with the pleasure of Allah. The focus of  Dhāl– rhyme is the same as that of Khā’-rhyme. While Khā’-rhyme warns against injustice and oppression, this fragment encourages man to exhibit such virtuous deeds as goodness even to those who harm him, associating himself even with those who break away from him and avoid harbouring feelings of hatred against any fellow mankind. Avoidance of these virtuous deeds is considered as an act of injustice which breeds violence by this fragment.

Dāl– rhyme Its teaching focuses the avoidance of covetousness. It warns against being covetous of worldly materials to be successful, stating that a covetous person will not achieve greatness. It advises man to be contented even if he is given little by Allah as an increase is obtainable by contentment. It warns against seeking the favour from mankind so as to be free from humiliation. Contentment with whatever Allah provides man with is described as the peak of wealth. A covetous individual will be greedy and greediness is a catalyst for violence.

Rā’- rhyme teaches steadfastness. It states that the whoever is not steadfast  remains despicable whereas the steadfast one remains successful. It emphasises the importance of steadfastness during the period of affliction as Allah, from Whom it emanates provides patronage. It warns that unsteadfastness increases one’s affliction and humiliation. Fulfillment of promise is the main focus of Zāyin– rhyme. It describes a successful servant of Allah as the one who keeps promise. It stresses that keeping promise is in consonance with the guidance of the Prophet. It describes the fulfillment of promise as a step towards salvation on the day of resurrection while warning against behaving like ’Urqūb (’Al-Munjid fi ’l-lughah, 1975:1013).

Shīn- rhyme cautions against miserliness. It contrasts the generous and the miser, stating that whereas the generous person remains at peace with people always, the miser is blamed and ridiculed. Dignity is inherent in generousity while baseness is inherent in miserliness.  It advises the ones blessed by Allah to display the blessing by generousity, as the avaricious will end up in Allah’s punishment.

Avoidance of anger receives the attention of Sād- rhyme. It warns against annoyance. It cautions against annoyance as it leads to wretchedness. It states that if the Almighty Creator can be so Merciful to overlook the misdeeds of sinners, man has no moral justification to get unduly annoyed when offended. Anger is described as an evil deed. It must, therefore be suppressed for the achievement of success (from Allah). The fragment also warns against covetousness, categorizing it also as a misdeed.

Truthfulness is the focus of Dād-rhyme. It attaches praise and success to truthfulness advising that whoever is called upon to adjudicate on any matter should be truthful. Whereas a truthful one is commended and provided succour an untruthful one ends up in diminution and blameworthiness. Salvation from the punishment of the day of resurrection is obtainable through truthfulness while a liar is consumed by punishment in hell.  ‘Ayn- rhyme teaches humility. It calls to humility as it leads to acquisition of all forms of gains. It states that while an arrogant is despised, the humble one is dignified. Abstinence from arrogance is described as a means toward elevation to greatness, so one should prevent his heart from succumbing to arrogance. It is rounded up with a quotation borrowing from the Qur`an: “lower the wing of humility” (Q17;24)

Kāf focuses on hospitality. It recommends hospitality toward guests as treating them with despise is described as the most sinuous of the paths. If your guest is impressed about your hospitality, you achieve success just as you are at loss if he is displeased. It recommends the best of reception for a guest even if one cannot afford more that water to quench his thirst, for the prayer offered by a guest is a shield from all forms of destruction. Even, if one has nothing to offer, it recommends cheerfulness, which is sweeter to a guest than the fragrance of the musk. It also recommends being humane towards a guest, just as Prophet Nūh was humane to the congregation of the ship.

A perusal of the issues discussed in each of the fragments reveals the provision of panacea to violence, poor neighbourliness, bigotry and selfishness which are agents of disharmony.

          Conclusion

Of the major themes cultivated by Yoruba ‘Ulamā’ in their literary productions, didacticism consumes the lion share. Didacticism in their works embraces religious teachings, historical exposition, morality and language studies. We discovered that Yoruba‘Ulamā’ have actually used their literary productions to project the teachings of Islam. We selected for analysis some of their writings on morality, especially the ones dealing with peaceful co-existence which is one of the hotly debated issues among the Nigerians currently in this paper. The need to build a united country has been a desirable issue and this is achievable where citizens from different linguistic, political, religious and cultural backgrounds co-exist and live peacefully, as addressed in the selected literary productions.  Apart from being a compass to researchers in Yoruba literary scholarship, the study provided information about the creativity of Yoruba ‘Ulamā’.

          References

Abdul-Rahmon, M.O. (1989): A Thematic and Stylistic Study of Arabic Poetry in Ibadan, 1876-1976. Ibadan: Ph.D. Thesis, Department of Arabic and Islamic Studies, University of Ibadan.

Adebayo,R.I., (2012): An Assessment of Feminism in the Works of Shaykh Adam Abdullah Al-Ilory, in R.D. Abubakre, et. al. (Eds), Shaykh Adam Abdullah Al-Ilory in the Tableau of Immortality, Vol. 2, Riyadh: The Nigerian Centre for Arabic Research.

           Al-Hashim, A. A. (n.d.): Mīzān `al-dhahab fī  sinā`at ‘al-shi‘r ‘al-‘arabī (n.p.) . 19.

             ʼAl-ʼIlūrī, A.A., (1985): ʾAl – Islām ʾal – Yawm wa Ghadan fī Nayjiriya , Cairo :Maktabat Wahbah ,

             ’Al-Munjid fi ’l-lughah (24^th edition), published in 1975 by Dar El-Mashreq, Lebanon. 1013. ( For details on the evolution and usage of this saying among the Arabs, see the entry: Mawā‘īd ‘urqūb)

            Arberry, A. J.  (1965): Arabic Poetry: A Primer for Students. London: Cambridge

            University  Press.

Atotileto, A.A. (2009): An Appraisal of Shaykh Adam Al-Ilory’s Al-Islam Al-Yawm Wa Ghadam fi Nayjiriya (Islam: Today and Tomorrow in Nigeria) in A.Sanni and M.A. Muhbuddin (Eds), Transformations in Arabic and Islamic Studies in Nigeria: Studies in Memory of Musa Ali Ajetunmobi, Nigeria Association of Teachers of Arabic and Islamic Studies.

  Folorunsho, M. A. (2011): Contributions of Ikirun ‘Ulama’ to the Growth of Arabic/Islamic Scholarship in Yorubaland, South-Western Nigeria: An Initial Overview, Keffi Journal of Religion , Vol.1, No.1.

Folorunsho, M.A. (2018): Unifying the ʻUmmah: A Review of ʾAl – ʾIlūrī’s Viewpoints in ʾAl – Islām ʾal – Yawm wa Ghadan fī Nayjiriya (Islam Today and Tomorrow in Nigeria), Journal of Islam in Nigeria, Vol.3, No.1, pp. 121-132

            Wright, W. A. (1971): A Grammar of the Arabic Language. London: Cambridge

            University  Press.

MOSQUE ADMINISTRATION AND PEACEFUL CO-EXISTENCE: A CASE STUDY OF IMAMSHIP IN THE MOCPED MUSLIM COMMUNITY, NOFORIJA, EPE, LAGOS STATE

BY

Otunuyi, Abdul-Hafeez Toluwalase

[email protected]

&

Agbabiaka-Mustapha Muinat Abiola

[email protected] / [email protected]

&

Kazeem, Sirajudeen Adebola

[email protected]

Department of Islamic Studies

Michael Otedola College of Primary Education

Noforija-Epe, Lagos State

Abstract

Understanding the Qur’an and Sunnah gives an insight into good administration of the Mosque which, by extension, results to peaceful and harmonious co-existence among members of the Muslim Community (al-Ummah). In Islam, Mosque is an important agent of education and socialization where norms and religious values are religiously taught to members of the community. However, the reverse had been our observation in some quarters among the Muslim Ummah. Findings conducted through questionnaire administered randomly among 100 members of the MOCPED Muslim Community revealed that 70% respondents agreed that it was a great injustice to substitute Imamship for rotational board of missionaries which is haphazardly selected without recourse for professional skill and religious competence that are germane for headship in Mosque administration. Finding also had it that the tenureship clause for Imamship in the constitution of the MOCPED Muslim Community was indeed an aberration to the Shari’ah. The implication of this research therefore proposes that there is an ardent need for re-organization in the administration of the MOCPED Mosque in order to foster positive developments, mutual understanding and peaceful co-existence among members of the MOCPED Muslim Community. The paper concludes reiterating the fact that Qur’an and Sunnah are the basic needs for the administration of Mosque and sustainability of peaceful co-existence among the Muslim Ummah in particular and the society at large.

Keywords:       Mosque administration, Imamship, Peaceful co-existence, MOCPED Muslim Community.

1. Introduction

Islam, as a universal religion with divine code, ethics and creed, is institutional based and Shari‘ah bounded. Hence, innovations and or invents which contradict any of the divinely guided institutions are religiously disapproved and considered a reprobate. The fifth hadith of an-Nawawi’s collection attested to this where it says:

“Whosoever introduces into this affair of ours (that is, Islam)

something that does not belong to it, is a reprobate”

This hadith, as we submit, is enough as evidence to negate the ambiguous clause in the draft constitution of the MOCPED Muslim Community Mosque which, by implication, does not recognize Imamship as a legal institution in Islam

This work therefore is a special taskforce towards ensuring that the round peg is placed in the round hole and justice is maintained and sustained among the Muslim Ummah of MOCPED with zero bias and acrimony.

Imamship is a divine call to service. Far beyond human imagination / perception, Imamship is of Allah, the Creator of man and the All-knowing of what is concealed and pre-destined to every individual.

The Holy Qur’an confirms this in Surah Luqman where it says:

Verily the knowledge of the Hour is with

Allah (alone). It is He Who sends down

the rain, and He knows what is

in the wombs. Nor does anyone know

 what is that he will earn (engaged in)

on the morrow. Nor does anyone know

in what land he is to die. Verily, with

 Allah is full knowledge and He is

acquainted (with all things)                [Qur’an 31:34] 

This verse, if properly digested, is a clear indication to the fact that the hands of man in the selection, / election and or whatever process or procedure involved in the appointment of an Imam could be regarded as secondary. Thus, Imamship is of Allah, and Allah exclusively. This is further buttressed in another Qur’anic verse [Surah al-Insan] which reads:

“But ye will not, except as Allah wills,

for Allah is full of knowledge and Wisdom”             

[Qur’an 76:30]

2.0       The Mosque as An Agent of Education And Socialization

In Islamic history, it is reliably gathered that the first assignment the Prophet (S.A.W) embarked upon, on getting to Madinah, was building of his mosque. Oloyede et al (2003). On completion of the herculean task of building the mosque by the Prophet as well his Sahabah (the Prophet’s Companions) the mosque was put into its full usage. Among the religious and social activities performed in the mosque as at then were:

1. The prescribed canonical worship (As-salat)
2. Teaching and learning of the holy Qur’an and the Islamic etiquettes
3. Dispensation of justice
4. Administration of the state affairs
5. Conduct of socio-religious engagements, etc such as Nikah, Talaq, arbitration between disputing parties etc.

Summarily, Oloyede et al (2003) highlighted four (04) major purposes for which Prophet Mosque was built. These, in the their submission,  were encapsulated under the following sub-headings as thus

1. The Mosque as a place of  worship
2. The Mosque as a school
3. The Mosque as a place of  administration
4. The Mosque as a court of law

2.1       Administration of the Mosque and Co-ordination of the Ummah: Whose Responsibility?

Generally speaking, administration in any setting or establishment involves two (02) major components (that is man and money). These could otherwise be referred to as Human and Material Resources respectively.

Administration of the mosque, therefore requires two (02) prominent functionaries, vis a viz, the leader and the follower [Imam and the Ma’mum]. While the Imam performs the leadership roles as spiritual/ administrative head of the Mosque the Ma’mum (otherwise, known as Jama‘ah) equally play their role as subordinate of the Imam and co-stakeholders in the mosque administration. The function of both the imam and the Ma’mum could be likened to dependent and independent variables, in the sense that neither of them could be jettisoned for effective and efficient, administration of the mosque. In other words, both Imam and Ma’mum play complimentary roles.

2.2       The Imam and His Roles in Mosque Administration:

The responsibility of the Imam is core and central to the mosque administration and peaceful co-existence among the Jama‘ah as well as the entire Muslim Ummah. It will not be out of place, at this juncture, to enumerate the sterling qualities exemplified by the Noble Prophet Muhammad (S.A.W) when, as a Rasul and Imam, he assumed the leadership of the growing Islamic State in Madinah for record and good modeling purposes worthy of emulation Oloyede et al (2003) highlighted these qualities in 10 points as listed below: 

i.          Statemanship: He (the Prophet) became leader and provided the people of Madinah with effective leadership.

ii.         He became the head and commander-in-chief of the Muslim forces, and he led them in almost all the battles fought during  his life time.

iii.        He administered the Ummah with justice so much that non-Muslims were given their due rights.

iv.        He tolerated the Jews and the Christians and accommodated the excesses of the hypocrites among the Muslims.

v.         He was benevolent and gave freely to all and sundry, including non-Muslims.

vi.        His house was made the centre for the needy where they got assistance.

vii.       He was sympathetic to both Muslims and non-Muslims.

viii.      He was very firm whenever the laws of Allah were trampled upon.

ix.        He loved children and commanded the Muslims to love them

x.         He was humble.

From the foregoing analysis therefore, it is pertinent to state emphatically that Imamship a full time religious obligation that requires commitment and dedication and necessary skill and proficiency.

These are definitely not realizable in an ugly situation where Imamship is being replicated for ‘Mission Board’ or ‘Board of Missionary’ as practised in error in the MOCPED Muslim Community Mosque, Noforija-Epe.

2.3       The Ma’mum and His Roles in Mosque Administration

Ma’mum refers to the follows or congregation observing the canonical worship behind the Imam. As earlier explained, the Ma’mum owes it a duty to obey and compliment the leadership roles performed by the Imam.

Moreover, as physically and practically demonstrated during solat, the Ma’mum is expected to go in line steadily after the Imam in all his actions while observing the Salat. It must however be stated in clear terms that in any occasion where the Ma’mum derails or does anything contrary to that of his Imam. Such renders his salat null and void. By implication therefore, the Ma’mum is subordinate to the Imam just like the Sahabah were subjects to the Noble Prophet Muhammad (S.A.W). hence, the Prophet was reported to have said;

The translation of which could be rendered as follows:

“Whenever a servant is made an Imam over you,

grant him a listening ear with obeisance”

In another related hadith, the Prophet (S.A.W), while explaining the expected Imam /Ma’mum relationship, said

“Observe your prayer (Salat) in a like manner as mine”

This hadith, as well as the proceeding one, if carefully digested is a clear testimony to the fact that the position of an Imam in Mosque administration should never be trampled upon nor down played if justice must be maintained and peaceful co-existence must be sustained within and outside the Muslim Ummah, MOCPED Muslim Community inclusive.

It is on this premise that one may observe the illogicality and gross discrepancies in man-made constitution as against the divinely –guided Shari’ah being exemplified by the Prophet of Islam and his companions. Hence, our candid opinion and submission that Imamship should not, for any reason(s), be substituted for an irrelevant body known as ‘Mission Board’

3.0       Imam ship: The Quran and Sunnah Perspectives.

It is an undeniable fact that the Holy Qur’an and Sunnah of the Noble Prophet Muhammad (S.A.W) constitute the primary source of Islamic Legislation (The Shari‘ah).

It would be recalled that the Prophet (S.A.W) emphatically stated in his Farewell Message to the entire world which reads thus:

No Prophet or Apostle will

will come after me, and no new

Faith will be born, I leave

behind me two things, if

you follow these, you will

never go astray.

(See Otuniyi, 2016)

Also, in a similar vein, the Holy Quran (Surah Al-Hashr) reveals thus:

…so take what the Apostle assigns to you, and deny

yourselves that which he withholds from you and fear

Allah, for He is strict in punishment… (Qur’an 59: 7)

Apparently, for brevity and conciseness, the submission of Bidmos Murtada (n.d) in his article titled “Mafhum al- Imamah Fil-Islam wal-Halah fi Nayjiriya” suffices as evidence on the position of Islam on Imamship. The 3-page article convincingly articulated the 3 germane pre-requisites of Imamship in general. It however pointed out the ugly situation and highly embarrassing manner with which Imamship is being conducted in Nigeria, which hitherto calls for urgent attention and Godly intervention if cordial relationship and peaceful co-existence must be maintained and sustained among the contemporary Muslim Ummah. MOCPED Muslim Community inclusive. Ruminating holistically into the 3 germane points raised in the Hadith on Imamship as referred to by Bidmos, vis a vis:

1. The best Qur’anic Reciter.
2. The earliest/foremost emigrant to Madinah
3. The most aged

a conscious Muslim will be left with no iota of doubt that what operates in most of our Mosques today is completely an eyesore and derailment from the Prophetic Sunnah.

Reiterating further in his submission, Bidmos emphasized the following as part of the pre-requisites for Imamship,

1. Proper understanding of the Holy Qur’an
2. Sound knowledge of the Sunnah.
3. Adequate knowledge and understanding of the Fiqh (Islamic Jurisprudence )

3.1             Qur’anic/Sunnatic Injunctions on Imamship.

In his submission, Bidmos asserts that four (4) different words were synonymously used for Imamship in the Qur’an and the Sunnah, namely:

1. Al-Khalifah
2. Ar-Ra’iy
3. Ar-Ra’is
4. Al-Qa’id

Substantiating this assertion, Bidmos cited the following Qur’anic verses:

1.               And remember that Abraham was tried by his Lord

with certain commands which he fulfilled.

                  He said: “I will make thee an imam to the Nations .”

He pleaded:  “And also (Imams) from my offspring!”

He answered: “But my Promise is not within the reach of

evil doers (Az-Zalimun)                                  (Quran 2: 124)

2.                Behold, thy Lord said to the angels:

“I will create a vicegerent on earth.” They said:

“Will Thou place therein one who will make mischief therein and shed blood? Whist we do celebrate Thy praises and glorify Thy Holy Name?” He said: “I know what ye know not. (Qur’an 2:30)

Apparently, from the foregoing review, it could be reasonably admitted that the two concepts “Imamah and Khilafah” could be interchangeably used to depict Imamship in Islam. However, the other two concepts “Ri’ayah and Ri’asah” were semantically deduced from the meaning/function of an Imam as in the case of Mu’adh bun Jabal, whom the Prophet sent as an emissary to Yaman to give Fatwah (Religious Verdict) among the Muslim Ummah.

Bidmos however held a contrary view to the idea of sectionalism, favoritism and family lineage saga which had unfortunately become the syndrome with the appointment of Imamship in recent times, particularly among the Yoruba Muslim Ummah from which MOCPED Muslim community cannot be exonerated.

He however was of the strong opinion that “Thaqafah and Khibrah” (Civilization and Expertise) in addition to Taqwah (the fear of Allah) should play a leading role in determining who occupies the position/office of an Imam.

Abdur-Rahman Omar (1395 AH) corroborates this view where he asserted

thus:

Islam does not acknowledge territorial boundaries,

National or popular relations, and nationalities,

as they are causative factors of separation and

differentiation among  people. There is no nationality for the

Muslim except ISLAM.

Perhaps, this could be likened to Allah’s revelation (in Surat-al-Hujurat) which says:

O Mankind, We created you from (single (pair)

of a male and female, and made you into nations and

tribes, that ye may know each other

(not that ye may despise each other)

Verily, the most honored of you in the sight of Allah is

(he who is ) the most righteous of you …(Quran 49:13)

as contained in Oloyede et al (2003),

Also, in a related hadith

the Prophet (S.A.W) was reported as having said:,

“He is not one of us who appeals to the

sentiments of tribalism, he is not one of us,

who fights on ground of tribalism, and

he is not of us who dies in the cause of tribalism

It is on this premise therefore, that this paper appeals for a review or amendment of the Chairman Mission Board /Chief Imam clause as contained in the Article 4 of the draft constitution of the MOCPED Muslim Community. Suffice in this regard is the submission of Abbas (2008) where he remarks thus:

Leadership (Imamship) of the Muslim Community of the

University (University of Ibadan) naturally fell on the

academic staff of the Department of Arabic and

Islamic Studies being experts in both Arabic and

Islamic Studies, the two disciplines

that are of direct relation to the religion of Islam.

4.0   Islam and the Mission Board Saga:

In specific terms, Islam recognizes;Imamship as the head of the Muslim Ummah saddled with co-ordination and administration of all religious affairs within the community. Conversely, Mission Board is a borrowed phenomenon which lacks originality in Islamic history.

Shedding light on some erroneous conceptions imported into Islam, Abdul Rahman Omar (1395 A.H) remarks thus:

The offenders against Islam can be divided into two categories:

• Those who claim to be Muslims, but they disobey Islam,

 and commit deeds contrary to its principals (sic.).

• The orientalists, Christian Missionaries, Jews and

other rancorous offenders of Islam who follow them.

It is against this backdrop that this work challenges the substitution of Imamship with Mission Board which evidently has no formal basis in the Shari’ah provision.

Admittedly, administration of the Mosque is the general concern of the Muslim Ummah, nonetheless, the role of the Imam as the arrow head of the Mosque should not be trampled upon nor battered for trivialities. Hence, specific functions and powers are assigned to the Imam by the Shari’ah which cannot be usurped by an ambiguous and unauthorized body in any name. Therefore any attempt to truncate an organized, laid down principle like Imamship, could be tantamount to treasonable felony which may cause rancor, and catastrophe which are inimical to the teachings of Islam.

5.0  Imamship and Peoples and Opinion Poll (IPOP) Questionnaire

A questionnaire tagged “IPOP” was formulated and administered randomly among members of the MOCPED Muslim Community.

5.1     The “IPOP” Questionnaire Format:

Name of Respondent (Optional): _____________________________________________

Dept. / School / Unit: ___________________________________________________________

The questionnaire seeks information on what it takes to administer the mosque effectively and efficiently for the overall benefit of the Muslim Ummah with a view to maintaining cordiality and peaceful co-existence within the larger society.

The content of the “IPOP” Questionnaire so administered is hereby presented in the following format:

The 10 questions so prepared are as follows:

S/N	Variables Description	A	SA	D	SD
1.	Mosque is to a Muslim like water and air to life
2.	Mosque administration is the concern of the entire Muslim Ummah
3.	A mosque needs a permanent head as an Imam.
4.	‘Mission Board’ is more preferred to head the Mosque rather than an Imam. (*)
5.	Headship (Imamship) of the Mosque should be confined to experts in the field of Arabic / Islamic Studies. (*)
6.	Imamship should be rotated regardless of discipline / expertise
7.	A formidable Muslim Community is necessary for Mosque  administration
8.	Imamship is an established institution in Islam
9.	Imamship could be substituted for ‘Mission Board’
10.	For effective Mosque administration, man-made law / constitution supercedes the Shari‘ah.

5.2 Result Analysis

Of the hundred (100) members to whom copies of the questionnaire were circulated, 70% agreed that Imamship rather than Mission Board, is most appropriate and justifiable for good governance and administration of the Mosque as well as coordination of the Ummah/Jama’ah for peaceful co-existence within members of the community in particular and the society at large. Also, from the ten (10) questions as contained in the questionnaire, the content of the fourth and fifth item description attracts the major concern of this work. Hence, the result is hereby analyzed and presented thus:

Variable No	Variable Description	Explanatory Analysis
		A	SA	D	SD	TOTAL
4	Mission Board, rather than Imam, is more preferred for Mosque headship and administration	–	–	30	70	100
5	Imamship of the Mosque should be be confined to experts in the field of Arabic and Islamic Studies	25	45	18	12	100

Apparently, from the analysis given above, table 4 indicates that 70% of the respondents strongly disagreed to the question while 30% also disagreed which brings the percentage of those who opposed the idea of Mission Board to 100%.

In a closely related manner, table 5 reveals that 25 people agreed to the question, 45 strongly agreed; while 18 and 12 people disagreed and strongly disagreed respectively. By implication, therefore, the figure indicates that the vast majority of the respondents favored the view what Imamship of the Mosque should be confined to experts in the field of Arabic and Islamic Studies while the minority had a contrary opinion.

From the foregoing analysis, it is quite conspicuous that most of the respondents are aware of the imminent danger and inconsistencies that could be the resultant effects of non-compliance with the Shari’ah ordinances/provision on Imamship.

6.0     Suggestion and Recommendation

For peace and serenity to prevail within and outside the Muslim community, the under listed points should be considered:

1. Imamship is central to Islam. Hence, it should not be trivialized or politicized.
2. Ad-hoc committees, under any name, should be given specific roles/duties in Mosques administration which must not trample upon the leadership role of the Imam.
3. Specifically, MOCPED Muslim Community should borrow a leaf from neighbouring sister institutions like, TASUED, OOU, UI, LASU etc for a more robust good governance and administration of the Mosque.  (reference to article 4. 5. 2, A, iii) of the MOCPED Muslim Community draft constitution). It reads thus: He (the Chairman Muslim Community shall be in constant touch with other tertiary institutions’ Muslim communities for the improvement of the community.

7.0       Conclusion

A golden adage says “the freshness of the fish lies at the head”. Hence, our humble position in this paper is to further reinforce the abrogation and or a review of the apologetic clause in the draft constitution of the MOCPED Muslim Community which undermines the auspicious position of Imamship in Islam. Imamship is a highly sensitive position serving dual purposes; both for mosque administration and co-ordination of the Muslim Community; a position which to a large extent, determines the success and serenity or otherwise of the Muslim Community in particular and the society at large. Conclusively, the length and breadth of our discourse in this paper could be encapsulated in the Prophet’s statement which cautions us that “where authority (Imamship) is wrongly placed, the worst catastrophe (spiritual epidemic) should be envisaged”

References:

1. Abbas, L.O. (2008) “The Contribution of the University of Ibadan to    

Manpower Development in Arabic and Islamic Studies; in Zakariyau I.Oseni (Ed) Fluorescence of Arabic and Islamic Studies in Nigeria, HEBN publishers PLC. PP28-25.

• Abdul Rahman, H.O (1395 A.H) Islam, The Religion of Truth, Al-

Farazdak Press.

• Ali, A.T (1403 AH). The Holy Qur’an: Translation and Commentary. Dar

al-Qiblah for Islamic Literature, Jeddah-Saudi Arabia.

• Bidmos, M.A (n.d) Mafhum al-Imamah Fil-Islam Wal-Halah fi Nayjiriya.

An unpublished Arabic written Manuscript.

• Oloyede et al (2003). Islamic Studies for WASSCE/NECO (Exam Focus).

University Press PLC, Ibadan.

• Otunuyi, A.T (2016). Prophet Muhammad’s farewell message and its

Implications for Socio-Religious lives of Yoruba Muslims in Lagos State, An unpublished M.A Dissertation submitted in the Religious Studies Department of the Postgraduate School Olabisi Onabajo University, Ago-Iwoye, Ogun State.

• Reheemson, M.O (1998). Traditions of the Prophet Muhammad (S.A.W)

from An-Nawawi’s collection in Muhibbu-Din M.A and Lawal A.I (eds) Diploma in Arabic and Islamic Studies Unit, Lagos State University, Ojo. PP 10-18.

SECTION B

CONTRIBUTIONS OF CHRISTIAN RELIGIOUS EDUCATION TO PEACEFUL CO-EXISTENCE

CHRISTIANITY AND PEACEFUL CO-EXISTENCE IN MATTHEW 5:9 AND ITS IMPLICATIONS FOR RELIGIOUS ADHERENTS IN AFRICA

BY

Adepoju, Joel Adeyemi 

Baptist College of Theology, Agbowa Campus, Lagos

Abstract

The Title of this work is “Christianity and Peaceful co-existence in Matthew 5:9 and Its Implications for Religious Adherents in Africa”. Peaceful-co-existence among Christians, Muslims and African indigenous religious adherents in Africa cannot be overemphasis. Their roles in nations’ building are indispensable.  Peaceful-co-existence has dominated scholastic discourse around the globe because of violence that is witnessed in African societies recently. The purpose of this work is to explore the need for Christians to be peacemakers. Hermeneutical and Exegetical approaches are employed in this work.  The work reveals that Christians are peacemakers. The work thereby concludes that Christians are to maintain peace in Africa. This work recommends that Christians should abide by biblical injunction in their dealings with non- Christians.

Introduction

Christianity connotes the entire portraits of Christ in the lives of his followers. The most pronounced trait of Christianity as submitted on the mount in Matthew 5:9 is peaceful co-existence with all humanity. Africa consists of many religions which include Christianity, Islam, Traditional Religion, Hinduism, Buddhism and so on. Christianity is a dominant social and religious force in Africa. All adherents of various religions live, work and transact together daily in Africa. Hence, peaceful co-existence is inevitable. Moreover, Africa regarded as the continent of the blacks and backward races in politics, relationship, religious and peaceful-co-existence. This trait is seen from the level of value placed on human lives and properties by some wrongly indoctrinated Christians, Muslims and African indigenous religious adherents. The essence of peaceful-co-existence in nation building is indispensable. In recent times Peaceful-co-existence has dominated scholastic discourse around the globe because of violence that is witnessed in African societies among some wrongly indoctrinated religious adherents.

This is witnessed in Nigeria from the activities of Boko Haram, ISIS, Fulani herdsmen etc in the last decade.  The purpose of this work is to explore the need for Christians to be peacemakers at all levels of their endearvours despite the attacks they are receiving from some non-Christian communities. Hermeneutical and Exegetical approaches are employed in this work.

The work gave definition of some terms used, background to the Gospel of Matthew, Exegetical Analysis of Matthew 5:9, causes of religious crisis and its implications for religious adherents in Africa.

Background study to the Gospel of Matthew

The Gospel of Matthew employs the two-source (or two-document) hypothesis as the most likely and most widely accepted Synoptic theory held today. It is presupposed therefore that Matthew used Mark’s gospel and some form of the sayings conventionally called Q.

Talbert (1977), viewed Matthew as a biography, which presents the career of Jesus both as a legitimation of his teaching-legislation and as a hermeneutical clue to its meaning. Shuler (1982) has refined this suggestion for Matthew, viewing it as an “encomium” or laudatory biography. The most carefully worked out position is that of Aune, who opined that the Gospels is a subtype of Greco-Roman biography, influenced as well by Jewish literary traditions and Christian content (Aune 1987: 46). While one cannot deny Matthew’s similarities to these and other types of Greco-Roman literature (praxeis, memorabilia [Robbins 1984: 60–68], aretalogies, sayings of the wise), all these genres suit hypothetical sources better than the finished Gospels.

A canonical gospel is best defined as a narrative of the words and deeds of Jesus of Nazareth, culminating inexorably in his death and resurrection, which narrative is meant to communicate to the believing audience the saving effects of what is narrated. The meshing of words and deeds, the inevitable thrust toward both death and resurrection, the quasi-sacramental intent of the narrative as saving proclamation, and a lack of any character sketch of the chief figure set our Gospels apart from the classical genres suggested This stress on the special Christian genre and Sitz im Leben of Matthew is not intended to deny the usefulness of the study of ancient Greco-Roman rhetoric for the New Testament (Beardslee 1970; Kennedy 1984).  Those who hold the two-source theory, dependence on Mark and Q make a date after A.D. 70 almost inevitable for its writing.  At the same time, the use of Matthew by Ignatius of Antioch (see below) necessitates a date of composition of the gospel before the early years of the second century (Brown and Meier 1983: 15–18). 

Composition of the gospel at Antioch is also supported by the fact that Ignatius of Antioch is the first Church Father to use Matthew (Matt 3:15 in Smyrneans 1:1; Matt 10:16b in Polycarp 2:2; Matt 2:1–12 in Ephesians 19:2–3). Matthew’s gospel thus has as its larger Sitz im Leben the crisis of a church in transition, seeking to preserve what is viable in its Jewish past as it moves into the uncharted waters of a predominantly gentile future in the Greco-Roman world. That this problem did not entirely disappear in the third Christian generation at Antioch is indicated by the seven authentic letters of Ignatius of Antioch. He, too, must fight a Judaizing group on the right (although by this time the Jewish influence is largely spent) and the new danger of a gnosticizing/docetic group on the left. His solution is typically Antiochene: a synthesis of major New Testament traditions now involving Pauline, Matthean, and Johannine streams of thought.

Biblical Perspective of Peaceful co-existence

The work examined this concept from Old and New Testament Perspectives

In the Old Testament, Walvoord, J. F and Zuck, R. B (1983-c1985 argued that Prophet Isaiah in 48:22 contrasted  joy ( verse 20) for those who obey the Lord  with the disobedient that there is no peace . . . for the wicked, either in the nation Israel or among Gentile nations. This brief statement is repeated in 57:21.

Walvoord, J. F., (1985) asserted that Micah 2:8-9 revealed that in  prophesying peace and not destruction, the false prophets were actually treating God’s people as if they were the prophets’ enemy. The false messengers robbed personal possessions ( exempli gratia, a rich robe) from people who were walking along oblivious to any danger. The victims were happy, carefree, and rich like soldiers returning with spoils from a victorious battle. Also the false prophets separated families by driving away mothers from their . . . homes.

By not telling the people to repent and return to the Lord, the prophets were neglecting the only thing that could save the people from the invading Assyrians. In effect, the prophets were opening the way for the Captivity by not warning the people to turn back to the Lord.

Thomas Nelson. (1997)  Viewed Jeremiah 6:14 and opined that the false message of the prophets has brought a slight (qalal, Heb., “trifle,” “scant”) healing to the people. Yet this is temporary and superficial. False religion and theological liberalism are always ready to accuse those who are faithful to God’s word of pessimism. But far worse is the crime against humanity perpetrated by those perpetual optimists who, in their ignorance of the mind and nature of God, announce peace and hope, bringing false hope of a temporary and unreal nature to the people when, in fact, there is no peace.

6:16 Jeremiah admonishes the people to remember the old traditions of faith and obedience. By returning to those ancient paths and walking in them they could find rest. They defiantly refuse! This is cause of dispute and crisis in Africa today. The researcher agreed with this position.

Richards, L. O. (1991) also argued that the covenant of peaceas contained in (Ezek. 34:25) and in 37:26–28; 39:25–29 is not the same as the New Covenant, but will be initiated after the New is fulfilled. Under it God will remove foreign nations, shower blessings on Israel and her land, and guarantee complete security. At that time God’s people will realize He is the Lord, and the people will be totally dedicated to His ways.

Walvoord, J. F., (1983) further submitted that Amos 5:21-22. revealed God’s burning anger was directed mostly against Israel’s religious hypocrisy. He hated, He despised (the repetition indicates vehemence and passion) their religious feasts—the three pilgrimage festivals of Unleavened Bread, Harvest (Weeks), and Ingathering (Tabernacles) which were celebrated annually at the sanctuary (Ex. 23:14-17; 34:18-24; Lev. 23; Deut. 16:1-17). He could not stand (Literarily means”smell“) the offerings of their assemblies. Though they continually brought Him burnt offerings (Lev. 1) and grain offerings (Lev. 2), He would not accept them as legitimate sacrifices. Though they brought choice fellowship offerings (Lev. 3), He would have no regard for or awareness of them. He loathed every part of their religious worship (see comments on Amos 4:4-5).

In the New Testament, peaceful co-existence is the heart desire of Christ for all his disciples. He specifically converged his followers on the mount to instill the virtues needed into them if their services will be acceptable at the end. One of these virtues is peaceful coexistence among humanity no matter their religious, ethnic and academic affiliations. Long suffering and unusual patience (Matthew 5:39).

 The researcher had a conversation with a Muslim driver one day about peaceful coexistence through unusual patience but the man responded that Muhammad did not teach them stupidity as Jesus taught Christians to turn the other cheek to their accuser. Such background and impatient orientation is a threat to peaceful co existence that scholars are clamoring for in this conference. If this will work all religious adherents should be re-taught to buy into this new development across Africa. The rate at which the value of human lives is depreciating before people of different religious, political and national worldview because of menial things is at the alarming rate. This must not continue if peaceful coexistence will be achieved.

Greek Text of Matthew 5:9

Μακάριοι οἱ εἰρηνοποιοί· ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.

Rough Translation of Matthew 5:9

Blessed the peacemakers for they sons of God will be called.

Smooth Translation of Matthew 5:9

Blessed are the peacemakers for they will be called sons of God

Parsing

μακάριοι – This is translated blessed. It is an Adjective normal nominative masculine plural no degree from μακάριος

οἱ – This is translated The. It is a definite article nominative masculine plural from ὁ

εἰρηνοποιοί, – This is translated peace makers. It is an Adjective normal nominative masculine plural no degree from εἰρηνοποιός

αὐτοὶ – This is translated they. It is a pronoun personal nominative masculine plural from αὐτός

υἱοὶ n- This means sons. It is a noun nominative masculine plural from υἱός

θεοῦ – This is Translated God. It is a noun genitive masculine singular from θεός

κληθήσονται.  – This is translated will be (called, named or Known as) verb indicative future passive 3rd person plural from καλέω

Analysis of Matthew 5:9

Hendriksen, W., & Kistemaker, S. J. (1953-2001) asserted  that a blessing is here pronounced on all who, having themselves received reconciliation with God through the cross, now strive by their message and their conduct to be instrumental in imparting this same gift to others. By word and example such peace-makers, who love God, one another, and even their enemies, promote peace also among men.

In a world of peace-breaking this beatitude shows what a thoroughly “relevant,” vital, and dynamic force Christianity really is. Aspersions are frequently cast upon “the church” as if its influence in this direction is pitifully insignificant. If, when the word “church” is used, the reference is to an institution in which nought but dead orthodoxy prevails, the charge is probably valid. On the other hand, if the reference is to “the army of Christ,” that is, the sum-total of all true Christian soldiers, redeemed men and women of all generations, religions, and races who wage the Lord’s battle against evil and for right and truth, the reply, in the form of a counter-question, is, “Without the influence of this mighty army how much worse would not world conditions be today? Is not the church the very cork on which the world remains afloat (Gen. 18:26, 28–32)?”

True peace-makers are all those whose Leader is the God of peace (I Cor. 14:33; Eph. 6:15; I Thess. 5:23), who aspire after peace with all men (Rom. 12:18; Heb. 12:14), proclaim the gospel of peace (Eph. 6:15), and pattern their lives after the Prince of Peace (Luke 19:10; John 13:12–15; cf. Matt. 10:8).

The gospel of peace is, however, at the same time the preaching of Christ Crucified (I Cor. 1:18). By nature man, wishing to establish his own righteousness, is disinclined to accept this gospel (I Cor. 1:23). Therefore its proclamation initiates a struggle in his heart. If, by God’s grace, the sinner finally yields and welcomes the Prince of Peace as his own Savior and Lord he may face another battle, namely, within his own family. It is for this reason that Jesus, who called the peace-makers blessed, was not inconsistent when he said, “Do not think that I have come to bring peace on earth. I have not come to bring peace but a sword … a man’s foes will be those of his own household” (Matt. 10:34–36). However, this situation is not Christ’s fault but man’s. It is God in Christ who continues to urge men to find in him reconciliation and lasting peace (Matt. 11:27–30; II Cor. 5:20).

This, moreover, is not a peace at any price. It is not brought about by compromise with the truth, under the guise of “love”(?). On the contrary, it is a peace dear to the hearts of all who speak the truth in love (Eph. 4:15).

Those who by word and example are promoters of this peace are called blessed. Their title is “sons of God,” a designation of high honor and dignity, showing that by their promotion of peace they have entered into the very sphere of their Father’s own activity. They are his co-workers. By their trustful attitude and many good works, performed out of gratitude and to the glory of God, they have become their Lord’s agents who are everywhere engaged in the business of crowding the evil out of human hearts by filling them with all that is good and noble (Rom. 12:21; Phil. 4:8, 9). They are, as it were, God’s own “peace corps.” Already they are the sons of God (I John 3:1). In the day of judgment their glorious adoption as sons will be publicly revealed (Rom. 8:23; I John 3:2).

Keener, C. S., (1993). also opined  that Matthew 5:9 revealed that both the Jewish people and the righteous were called “sons of God” in Jewish tradition; the ultimate declaration of that fact would be made in the sight of the nations on the day of Judgment. Those Pharisaic Rabbi who prevailed in Palestinian Judaism after the war of a.d. 66–70 were the ones who emphasized the way of peace rather than the way of revolt espoused by others. But most other Jewish leaders, including all groups in Jerusalem except the Christians and some of the Pharisees, had joined in the spirit of revolt and was killed or came to be viewed as illegitimate leaders after the revolt’s failure.

Causes of Religious Crisis in Africa

Akanni, A.A. (2015) opined that there are various reasons why religious crisis are erupting in Africa. Some of them are:

(i). Indoctrination: This is a tool of crisis among religious adherents in Africa- this is a situation whereby the same set of religious adherents are taught to be hostile and dangerous to people of other faith in speech and actions.

(ii). Da’ wah or Crusade – the way religious adherents present their messages most of the time result into uncontrollable crisis in Africa. Poor understanding of public speaking skills is visible in the lives of many religious leaders.

(iii). Lack of sufficient inter-faith dialogue among religious adherents in Africa apart from university or theological school environment. This arose from pride, sentiment, hostility and indoctrination.

(iv.) Undue pressure from some religious elders, leaders and elites who are generous, powerful and respected in African society.

(v). Ignorance of the biblical principles.  Low level of religious training is a challenge which is affecting the so called religious leaders. This could be as a result of poverty, illiteracy and natural disaster that killed bread winners in some African homes

(vi). Devaluation of women in church and secular spheres of leadership. According to Oderinde (2012), this happens when a woman is reduced to sex machine and baby factory. This has cut off men in religious leadership from feminine wise soft words needed for progress in Africa.

Implications for African Religious Adherents

Akanni, A.A (2015) argued that teachings, sermons and waasi should convey the mind of God not the sentiment of the elders or religious leaders. This should be presented with all wisdom.

“Qur’an 16:125 states that invite all to the way of thy Lord with wisdom and preaching; and argue with them in ways that are best and most gracious: for thy Lord knowest best, who have strayed from His path, and who receive guidance.”

Akanni, A.A. further opined that the object of worship of people of other faith should not be attacked or underrated. The Gospel should be preached not sentiment. Qur’ an warns in 6:108 that

“Revile not ye those whom they call upon beside Allah, lest they out of spite revile Allah in their ignorance. Thus have we mad alluring to each people its own doings. In the end they return to their Lord, and we shall then Tell them the truth of all that they did.”

Akanni, A.A (2015) also posits that this move is laudable but if this ideology will see the light of the day all religious adherents should eradicate hostility, hatred,, killing and fighting for God other religious nations who sponsor killing of fellow Africans. Religious leaders should also teach sound doctrines to their followers.

Qur’an 3:64 asserted that

“say o people of the Book ! come to common terms As between us and you: that we worshp non but Allah that we associate no parners with him; that we erect not from among ourselves, Lords and partonsother than Allah” if then They turn back, say ye: Bear witness that we (at least) are muslims.”

Avoid undue pressure and intimidation from your co-religious adherents. You should not force anyone to accept your line of argument for the purpose of conversion to your religion or faith.Qur’an 2:256 asserted that

“Let there be no compulsion in religion. Truth stans out clear from error. Whoever rejects evil and believes in Allah hath grasped the most trust worthy hand-hold, that never breaks, and Allah heareth and koweth all things.”  Akanni, A.A (2015).

Oderinde, (2012) also posits that women in the religious and secular parastatals should be reckoned with to occupy some sensitive positions so that they can offer their suggestions to leaders so that peace can reign in Africa. This is because they are not to be rated as only full house wives but people who have something to offer for a better African society.

Conclusion

In conclusion, the work examined introduction, definition of terms, background to the Gospel of Matthew, Exegetical Analysis of Matthew 5:9, causes of religious crisis and implications for Religious Adherents in Africa. Hence, Christians and all other religious adherents are stewards of God’s creation.  Therefore, religious adherents are expected to maintain peace in Africa by abiding by the Holy Books injunctions in their dealings with fellow Africans of other religions as contained in Hebrews 12:14. that “Strive for peace with all men, and for the    Holiness without which no one will see the Lord”

References

Akanni, A.A(2015). Interfaith Dialogue: A Tool for Da’wah, Ago-Iwoye: Olabisi Onabanjo         University.

Believer’s Study Bible. 1997, c1995. C1991 Criswell Center for Biblical Studies. (electronic ed.) (Je 6:14-16). Nashville: Thomas Nelson.

Freedman, D.N.  (1996, c1992). The Anchor Bible Dictionary (4:624). New York: Doubleday.

Hendriksen, W.  & Kistemaker, S.J. (1953-2001). Vol. 9: New Testament commentary :    Exposition of the Gospel According to Matthew. Accompanying biblical text is            author’s translation. New Testament Commentary (278). Grand Rapids: Baker Book         House.

Keener, C.S. (1993). The IVP Bible background commentary : New Testament (Mt 5:9).   Downers Grove, Ill.: InterVarsity

Oderinde, O.A. (2012), Gender Relations Lessons from Jesus’ Relationship with women in           Mark, Ibadan: Korem Prints.

Richards, L. O. (1991; Published in electronic form by Logos Research Systems, 1996). The        Bible readers companion (electronic ed.) (504). Wheaton: Victor Books.

The Holy Bible

The Holy Qur’ an

Walvoord, R. B. Zuck, (1983-c1985). The Bible knowledge commentary: An exposition of the      scriptures (1:1103). Wheaton, IL: Victor Books.

THE ROLES OF CHRISTIAN LEADERS IN PROMOTING PEACEFUL COEXISTENCE IN NIGERIA

By

Adeloye Gabriel Oludele, Ph.D

Director of Academic Affairs,

Baptist College of Theology, Lagos

[email protected], [email protected]

Abstract

This work seeks to investigate Christian leaders’ roles in fostering peaceful coexistence in Nigeria.  Christianity is one of the three major religions in Nigeria; most of the adherents of this religion are from southern Nigeria but there are also significant numbers of Christians in some northern states.  Since early eighties there has been persistent religious violence in Nigeria especially among the adherents of Islamic faith and Christian faiths that have claimed lives of many people without knowing how to get over it. Various interfaith dialogues between Christians and Muslims had not yielded positive result. The writer of this paper therefore considers religious leaders to be in better position to find lasting solution to the problem by calling their followers to order. Hence, the writer of this paper discusses the roles one of these major religious leaders (Christian) can play in promoting peaceful coexistence in Nigeria. Historical method was used for this work and its recommends that Christian leaders should emulate Christ who despite the persecution he faced, he implored his followers to live in peace with one another.

Keywords: Christian. Leaders, Religions, Violence, Peaceful, Co-existence

Introduction

          Conflict is not entirely bad as there are some conflicts that have led to positive changes. On the other hand, conflict that results to violence and brutal killing must be avoided for it is capable of drawing a nation or organization backward. Violence today is a global crisis; it is not an issue peculiar to one country. There have been cases of violence in the Democratic Republic of Congo, the genocides in Rwanda between the Tutsis and the Hutus, ethnic and religious conflicts in Somalia, Ethiopia, Eritea, Angola, Nigeria, Liberia, Ivory Coast and the Sudan (Ogundipe, 2014, 220). European countries are not immune from this global phenomenon that has claimed lives of thousands of people.

          Violence probably occurs among people because of the nature of man. God created human beings with the ability to make choices and the choice one person makes may not be the choice of another person which may eventually result into conflict. Violence in Nigeria as noted by Ojo is complex, it ranges from Socio-political, ethnic, religion and domestic violence (Ojo, 2014, 208). In addition to the lists above Eyinnaya includes class differences as one of the plethora causes of Violence in Nigeria (Eyinnaya, 2008).

           However in Nigeria today, religion is either the root cause or has a link with prominent recorded violence which is always between the adherents of the two major religions – Christian and Islam in the country. Some of the followers of these religions are claiming supremacy of one over the other. For example, some Islamic fanatics believe that Islam is the only religion ordained by Allah, other religions are not from Him. So, efforts must be geared towards making every human being to become a Muslim. A statement credited to Shekau to the Christians corroborates this “The religion of Christianity you are practicing is not a religion of God it is paganism…We are trying to coerce you to embrace Islam, because that is what God instructed us to do” (Wikipedia, October 2018).

           Christians on the other hand preach that it is only those who believe and accept Jesus Christ that will go to heaven as recorded in the Holy Bible thus “there is no other name under heaven given to men by which we must be saved” (Acts 4: 12). The claim of religious particularism has been the major bone of contention between the Christians and Muslims. Thousands of lives and properties have been lost to religious crises in Nigeria. Various responses to religious violence especially the intervention of Government, interfaith religious dialogue, religious tolerance, harmonization of religious doctrines and the like have only helped to calm the tension but never solve the problem. This paper therefore submits that the only way there can be peaceful co-existence among the Christians and Muslims in Nigeria is through the efforts of the religious leaders. The message of some religious leaders is always encouraging many of their followers to engage in battle with one another. Abubakar Shekau was also quoted in one of his messages that

I want all Muslims in Nigeria and the world at large to know that this is a religious war between Muslims and Christians. Every Muslim should take note that this is not an ethnic war or any kind of war but a religious one. We have not started this work to finish in a week, month or year. The end of this war will be either they kill us or we emerge victorious. This war will not end until the very last one of us or Islam becomes the determinant of governance in Nigeria without question that will be the end of the war (Local News, Naij.com, October 2018).

          On the part of the Christian, a respectable pastor was once heard saying during a sermon that “I will not be the first to attack anyone, but if anyone attacks me, I will retaliate, there is no sin in defending yourself. Use Nehemiah approach to stop the incessant killing of the Christians’’ (See Nehemiah 4: 13 – 23). Has the killing and religious violence stopped with all these man-made efforts? This cannot put an end to the violence in the country, it will continue to aid hatred, discord and abet killing of one another. The message of Jesus Christ to His followers is to love, forgive and pray for those that persecute them (Matthew 5: 43). The writer has limited this work to the roles of Christian leaders in ensuing peaceful coexistence in Nigeria.

Clarification of Concepts

Christians in this paper refer to all the followers of Christ that accept, believe and practice His teachings. They are also called little Christ because they possess the traits of the founder of this faith. The name Christian was first given to Christ’s believers in Antioch because the onlookers saw in them the attitudes of Christ (Acts 11:26) the same attitudes must also be found in Christian today

Christian Leaders is used to refer to all trained preachers of the gospel of Christ such as Pastors, Evangelists, Deacons, Reverends, Canons, Venerable, Presbyters Bishops and the likes. They have the ability to influence people to accept the teaching of Christ. They are people of integrity and can cause positive changes through their spoken word.

Violence is the use of physical force with the aim to hurt, damage, kill, destroy lives and properties which is capable of causing turmoil, commotion, hullabaloo among the affected people and degenerate to political instability in the land.

Peaceful coexistence is the state of harmonious living where there is no war, bigotry, discord and hatred. God Himself desires this as He is not an author of confusion and wants all His handmade to live in peace with one another as recorded in Hebrew14: 12 “Follow peace with all men and holiness without wish no man shall see God”

Brief Overview of Violence in Nigeria

Over the years, religion has been the major cause of most violent conflict around the world. Religion which ordinarily should serve as a tool for social harmony is often being used as a motivation for violence (Akindehinde, 2018, 3). Most of the crises in Nigeria today have one connection or the other with religion. History has traced the origin of religious violence in the country to 1804 during Usman Dan Fodio Islamic political campaign. His major aim was for religious purification of the North and establishment of Islamic state (Takaya, 1987, 17 – 19). During the Colonial government, there were no records of religious violence until around 1957 prior to 1960 independent when Christians in Northern Nigeria began to raise alarm of the Muslim agenda to compel everybody in the North to Islam. Harry Boer states that Christians cried out for ‘fears of Islamitization pointing, to instances where they were either forced into Islam or were forced to undergo trials in Sharia courts’(Boer,2004, 60). This has been the beginning of crisis between the Christians and Muslims in Nigeria. Maitasine riots was instigated by an Islamist fanatic, Muhammed Marwa who came to Nigeria in 1945 after his education in Northern Cameroon (Akindehinde, 2018, 12)

            Salawu listed different occurrences of Violence in Nigeria before the return to democratic rule in 1999. He stated that:

Before the present democratic experiment in Nigeria, there were ethno-religious conflicts that claimed so many lives and properties. Notable among such crises are the maitatsine religious disturbances in parts of Kano and Maiduguri in the early 1980s: Jimeta-Yola religious disturbance (1984) and Zango Kataf crises in Kaduna state (1992). Others are Kafanchan College of Education, Muslims-Christians riots, Kaduna Polytechnic Muslim-Christian skirmishes (1981 – 1982), and the Cross vs Crescent conflict at the University of Ibadan (1981 -1985), yet other early ethno-religious conflicts include the Bulumkutu Christian-Muslim riots (1982), Usman Dan Fodio University, Sokoto (1982) and the Muslim-Christian clash during a Christian procession at Easter in Ilorin, Kwara State (1986) (Salawu, 2010, 8)

Similarly Hussain Abdul submitted that the nineteen states that make up Northern Nigeria have not been exempted from violence between 1980 and 2001. He added Chamba-Kutab crisis in Taraba State since 1975, Tiv-Jukun crisis, Bassa-Igbira crisis in Toto and a host of others (Abdu, NY, 2). Most of these crises were either caused by religion or have religious undertone but both adherents of Islamic and Christian faith claim to be serving the God of peace. The religious leaders therefore have plethora roles to perform to ensure peaceful coexistence in Nigeria.

Christian Leaders Roles in Promoting Peaceful Coexistence in Nigeria

Violence is not a recent occurrence; it is as old as the world itself. During creation God discovered that the world was in confusion, darkness and without form and His Spirit has no where to stay in the world that was full of darkness. So many evil things were done in the dark ranging from killing, stealing, humanizing God cannot stay in the dark where there are confusion, chaos and disagreement. So, God declared “Let there be light”, through the spoken word (Remah) of God there was light and peace, calmness returned to the created world. It was as a result of God’s desire for a peaceful land that He created light to put an end to the work of darkness and so there was peace when God created the first man, Adam and Eve. He continued visiting them to fellowship with them until Satan lured man to sin against God by eating the forbidden fruit. Man was thereafter cursed and sent out of the Garden of Eden (Genesis 3).

         Violence resurfaced after the fall when Cain killed his brother, Abel because of jealousy and hatred when his offering was not accepted but God looked favourably to Abel and his offering. Audu affirmed that it was as a result of corrupted human nature that brought violence into the world as recorded in Genesis 6: 11 – 12 (Audu, 2018, 17). The world has been experiencing one violent or the other since the fall of man even God was grieved for creating man because all the imagination of his heart was evil (Genesis 6: 5 – 6). It is therefore possible to argue that the world is experiencing violence today because of their evil desire. It is only people sent by God that can provide solutions to this problem and Christian leaders are in the best position.

          The desire of God for peace and to rescue man from eternal damnation made Him to send Jesus Christ to reconcile the fallen world to Himself. God loves peace and want the whole world to be at peace and this made Him to initiate peace. Though as Ojo argues, some scholars stress that the Bible presents God as being directly involved in violent acts and also commanding human beings to commit violence by citing the destruction of the Egyptians at the Red Sea, Sodom and Gomorrah and destruction of Jericho as examples (Ojo, 2014, 209 – 210). However, God cannot be seen as author of violence by this act, what He did was to wipe off all evil doers from the surface of the earth just as He did during the time of Noah. The presentation of Pope Benedict XVI during 2013 world peace day corroborates the assertion that God is the initiator of peace, he said “Peace is an aspect of God’s activity, made manifest both in the creation of an orderly and harmonious universe and also in the redemption of humanity from sin” (Benedict, 2013).

          One of the names given to Jesus Christ, the founder of Christianity is the ‘Prince of Peace’ (Isaiah 9: 6). All the followers of Christ must be lover of peace and shun violence. Christ taught His disciples to always pray and forgive their enemies. An aspect of the Lord’s Prayer reads ‘forgive us our trespasses as we forgive those who trespass against us’. Man will definitely sin against God and offend fellow human being. It is human to sin because man has inherited sin from Adam but it takes a man with the heart of God to forgive. Christ did not only preach forgiveness, He showed a living example to His disciples. Luke 22: 47 – 51 reveals a non-violent spirit of Christ when a disciple cut the right ear of one of the High priest’s servants that came to arrest their Master. He rebuffed the disciple thus “no more this…” this means no more violence. Christ later healed the affected servant to show retaliation is not the best option to religious violence.

           Some Christian leaders have been calling on their followers to buy weapons and carry arms to protect themselves during religious violence. They justify their claim from Christ instruction to the disciples to sell their garment to buy sword in Luke 22: 36. But it was not sword alone that Christ told them to get, they are to look for purse, shoes and scrip. Actually what He was telling them was to make provision for the ministry and not to carry weapons. If He ordered the disciples to carry weapons why did He rebuke the disciple that used sword to cut one of His arresters’ ears latter in Luke 22?  Origen as David Shenk quoted argued that as Christians “…no longer do we need to take the sword against any nation, nor do we learn war any more, since we have become sons of peace through Jesus Christ our author…” (Shenk, 2008, 7).  It is important to know that anyone who is saved by God will not encourage carrying of arms for religious violence (Audu, 2018, 27).

           The response of Christian leaders during religious violence should be like the teachings of Jesus Christ who said ‘no more this’. Christian should not retaliate because retaliation will not end the mayhem but add to it. The Christian leaders’ roles in promoting peace during religious riot cannot be underestimated. Their spoken word can either stop or fuel the problem. They are to perform priestly roles of interceding for the country, preaching message of love, message of forgiveness as Christ admonished the disciples in Mathew 5: 43 and educating their followers on the tenets of Christian faith. These are discussed in detail below:

1. Interceding for the Country:- Violence in Nigeria and any other country cannot be solved by man but by God who is the originator of the world and the only one that can provide lasting solution to human problem. Christian leaders as God’s representative can mediate during violence not minding whether or not Christians are being attacked by organizing persistent prayer for peaceful resolution of the problem at hand. A continuous prayer organized by righteous people to seek the face of God will help in ending the problem. This is in line with what God said “if my people which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and forgive their sin, and will heal their land” (2Chronicles 7: 14). God loves peace but the wickedness of man is the root cause of violence and other evils. If man can therefore deal with the sinful nature and return to God in prayer, peace would return to the land. Nathan Soderblom argued that peace can only be reached only through fighting the ancient Adam in ourselves and in others” (Soderblom, 1930). The ancient Adam in man can be destroyed with the power of prayer and peace will return to the land. Joint prayers can also be organized by the religious leaders, this is to substantiate  Fatokun’s submission that Christians and Muslims could gather for joint prayers not minding their religious differences to cry to God in prayer to save Nigeria (Fatokun, 2013, 318). This would promote peace if it is done regularly.
2. Emphasis on message of love: – The main teaching of Jesus Christ to his followers focused on love. He said in one of his teachings to His disciples that “You have heard that it was said, ‘Love your neighbor and hate your enemy’. But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your father in heaven” (Matthew 5: 43 – 46). Jesus Christ during His earthly ministry was persecuted several times by the Jews. He was arrested, beaten, molested and crucified but He did not repay His persecutors with evil instead He prayed for them ‘father forgive them for they don’t know what they are doing’ to justify His teaching. Apostle Stephen similarly prayed that God should not hold the sin against those that stoned him. This was done out of genuine love he had for the people, he knew his persecutors were not saved and they need to be saved. Church leaders should therefore intensify more effort in mission and evangelism and show love for non-Christians by assisting, praying and care for them. Apostle Paul buttresses this by saying “If your enemy is hungry, feed him; if he is thirsty, give him something to drink…” (Romans 6: 20). Through this, some of them will be won and there would be peace in the land.
3. Preaching message of forgiveness:- Christ in His teaching also enjoined His followers to forgive their offenders. Christ similarly taught them to forgive so that the heavenly father would forgive them. The Christian that fails to forgive would not be forgiven. Christian leaders should use the privilege of leading Christian community to always preach forgiveness and never to encourage the followers to fight back. If a Christian fights back and die along with the non-Christians, such Christian would not only go to hell but would be condemned for murder and failure to rescue the unbelievers (Ezekiel 33: 8). Christian in the word of Martin Luther King Jr. and quoted by Onuche:

… must develop and maintain the capacity to forgive. He who is devoid of the power to forgive is devoid of the power to love. It is also necessary to realize that the forgiving act must always be initiated by the person who has been wronged, the victim of some great hurt, the recipient, of the same torture, injustice, the absorber of some terrible act of oppression (Onuche, 2018, 81 – 82). 

Christian must therefore cultivate the habit of forgiving the offenders because that is what the Master expects from all believers.

• Preaching reconciliatory messages:- The whole world has sinned against God as a result of  sin inherited from Adam and Eve but reconciled through the atoning work of Jesus Christ. The Bible says God has reconciled us to Himself by Jesus Christ and has given to us the ministry of reconciliation (2Corithians 5: 18). The message of reconciliation has been given to Christians by Christ. It is mandated of all Christian leaders to proclaim message that will lead to reconciliation anytime there is riot, their action and attitude must promote peace. As respected religious leaders, they must avoid unguarded word that could make their naïve followers to look for arms and weapons to fight whenever there is violence as such action will aggravate the problem. If fighting is the option and Christians succeeded in killing all the enemies of the faith, then who would be the target of the Christians again? So, Christian messages should be the one that will heal the wound in order to gain converts to Christian faith. A great lesson could be learnt from the early church that were not move by the persecution but still scattered abroad preaching messages of reconciliation (Acts 8: 4 – 13). This made the church to have more converts and this support Tertullian’s assertion that “the blood of the martyrs is the seed of the gospel”.
• Educating the people on Christian doctrine:- Many Christians don’t know the tenets of their faith and never bother to know since they are not pastors. It is the responsibility of the Christian leaders to educate their followers to know the doctrine or tenets of Christian faith. The early apostles did well in educating their converts during the formative years of the church and the converts were devoted steadfastly to the apostles’ doctrine (Acts 2: 42). If they were not taught how would they be devoted to the doctrines of the apostles? Most Christian leaders don’t have time for Bible teaching which is necessary for their members to know the mind of God. Apostle Paul said in his Epistle to Ephesus that the gift of teaching is one of the gifts that Christ gave to the church and this must be used to perfect the Saints (Ephesians 4: 11-12). Christian leaders must continue to educate their followers to grow in the knowledge of God for them to shun violence and all evil desires. So, the education that would be given to them must be well prepared, relevant, transforming, flexible, varied and designed to change behavior of the receivers (Malcor, 2001, 45) and make them to be useful for God.
• Be a living example:- Christian leaders should also live by what they teach for them to change behavior of their audience. They must not only preach love and forgiveness they must also show genuine love to every inhabitant of the land irrespective of religious affiliation. They must be actively involved in settlement of dispute through mediation and arbitration (Soderblom, 1930). Christ was actively involved in settlement of dispute during his earthly ministry. He intervened when the woman caught in adultery was brought to Him to be stoned as it was in the Law of Moses. The response of Jesus made all the accusers to leave her. Thus the spoken word of Christian leaders during riot may help to put an end to religious crisis.

Conclusion and Recommendations

              This paper has discussed the roles of Christian leaders in promoting peaceful coexistence in Nigeria. It argued that Christians’ response to violence through act of violent will only add to the problem at hand. The writer of this paper therefore submits that Christian leaders should follow the teaching of Jesus Christ the founder of the faith who enjoined His followers to pray always for their enemies and live peaceably with one another. Christian or church leaders should therefore play priestly roles to put an end to religious problem. These roles include: organizing intercessory prayers for the country, preaching messages of love, forgiveness, reconciliation and educating the people on the sound doctrines of Christian faith. This paper therefore recommends that Christianity as religious of peace must seek to promote peaceful coexistence in the land through the influence of the Christian leaders.

References

Abubakar Shekau Messages (2012) https://www.naij.com/localnews, accessed 24^th October, 2018

Abdu, Hussaini (N.Y) “Ethnic and Religious Crisis and Northern Nigeria: Issues an Informer Repression”, Nigeria Defence Academy, Department of Political Science and Defence Studies, Kaduna

Akindehinde, Adewunmi (2018) “The Impact of Persistent Violence on Church Growth and Development in Northern Nigeria” B.Th Long Essay Submitted to the Faculty of Baptist College of Theology, Lagos.

Audu, Samson Iliya (2018) “the Church’s Participation in Mission as a Response to Religious Violence in Nigeria” in BTSK Insight, Vol. 15, No. 2

Benedict Francis XVI (2013) “Blessed are the Peacemakers” being a presentation at the 2013 World Peace Day

Boer, Harry (2004) “Christians: Why We Reject Muslim Law” Studies in Christians-Muslims Relations, Vol. 7.

Eyinnaya, John (2008) “Terrorism, Jihad and Just War: A Study of Christian and Islamic Approaches to Religious and Political Conflicts in Nigeria” A Paper presented at the West African Association of Theological Institution (WAATI) Conference.

Fatokun, S. Adetunji (2013) “Christian-Muslims Relations in Nigeria: Cooperations and Conflicts” in Christianity and African Society, Ibadan, Book Wright Publishers Nigeria Limited.

Malcor, R. Carvin (2001), ‘Christian Education in the Local Church’, in New Horizons, April 2001.

Ogundipe, S. O (2014), “Conflict and Violence in Nigeria: A Christian Ethics Concern”, Practical Theology: Journal of Baptist College of Theology, Lagos, No. 7

Ojo, E. A. (2014) “Promoting Peaceful Co-existence in Contemporary Nigeria”, Practical Theology: Journal of Baptist College of Theology, Lagos, No. 7

Onuche, Joseph (2018) “The Church Response to Global Violence” in BTSK Insight, Vol. 15, No. 2

Salawu, B (2013) “Ethno-Religious Conflicts in Nigeria: Causal Analysis and Proposal for New Management strategies, European Journal of Social Science, Vol. 13, No. 3

Shenk, W. David (2008) “three Journeys: Jesus-Constantine-Mohammad” in Mission in Context of Violence Keit E. E.tel ed. Pasadena, William Carrey Library

Soderblom, Nathan (1930) “The Role of Church in Promoting Peace” being 1930 Nobel Lecture” www.nobelprize.org, accessed 12^th November, 2018

Takaya, B. J. (1987) “Ethnic and Religious Roots of Kaduna Mafia,” in The Kaduna Mafia: A Study of the Rise, Development and Consolidation of a Nigerian Power Elite B. J. Takaya and S. G. Tyoden eds. Jos, University Press

http://en.wikipedia.org/wiki/Timeline_of_Boko_Haram_Insurgency, Accessed 24^th October, 2018.

THE PLACE OF INTER-RELIGIOUS DIALOGUE IN

 PEACEFUL CO-EXISTENCE

BY

Sunday Noah Onaolapo

Department of Christian Religious Studies

Federal College of Education, Katsina,

Katsina State

[email protected] (08060428541)

Abstract

Ever since her independence, in 1960, Nigeria has been witnessing diverse religious crises of various dimensions which tend to obstruct the peaceful co-existence enjoyed as a nation. One singular word commonly used among every tribe in Nigeria today has been ‘dialogue’. It has been observed by many that dialogue should be embarked upon because our dear country, Nigeria is passing through turbulent and trying periods, with diverse challenges that constitute a threat to our peaceful co-existence. It was on this note, therefore that the writer focuses attention on how dialogue among the three major Nigerian religious faiths, namely: African Traditional Religion, Islamic Religion as well as Christian Religion, can bring about peaceful co-existence.   

Introduction

“The world or even our country, Nigeria, in which we live today is highly pluralistic, that is, it is made up of different groups of people having different languages, cultures and religions” says Nwabueze (1986: 18). The three major religions in existence in Nigeria namely: African Traditional Religion, Islam and Christianity, are marked apart from one another by fundamental differences which in turn have created differences in attitude, outlook and character. The issue to consider here is how can the adherents of these three religions live together in peace and harmony? One of the ways for achieving harmony and peaceful co-existence is through inter-religious dialogue.

Therefore, to say that every Nigerian is an adherent of either Christianity or Islam or African Traditional Religion (ATR) is not an exaggeration. Thus Mamman (1996) stated that:

The situation in our country Nigeria…came as a stark reminder that dialogue between people of different faiths is needed, not because it is interesting, or a theological luxury, but because, if it is not attempted, the historical consequences could be irredeemable

Clarification of terms

The three key terms that concern us here are: (i) Dialogue (ii) Inter-religious dialogue and (iii) Peaceful co-existence.

I.         Dialogue

The word ‘dialogue’ comes from two Greek words, ‘dia’ meaning “two” or “by means of” and ‘logos’- meaning “word” or “speech” or “reason”. To buttress on this, Kaigama (2012) says that dialogue comes from the Greek word dialogos which means conversation, a discussion or exchange of ideas and opinions, especially between two groups, with a view to resolving conflict or achieving agreement. However, dialogue is something more than conversation because it shares with conversation the elements of exchange of ideas or opinions and an ambience of amiability. In order that such an exchange of experiences of ‘well-meaning people,’ who have genuine faith in their own living religious traditions may be mutually enriching and help to perfect each other’s religious pursuits. It is suggested that the atmosphere must be free, fearless and frank. Dialogue depends on mutual trust, demands respect for identity and integrity of the other, and requires a willingness to question one’s own self-understanding as well as openness to understand the others on their own terms.      

In a clear term, dialogue simply means a conversation holds purposely to reach an agreement. It can also be seen as reconciliation. When a matter is thoroughly discussed among inter-faiths, and a solution found; it enables all involved to take part in discussion and offer suggestions and in this way the best solution will be found by mutual consultation as quoted in both Qur’anic and Biblical verses below:

It was by the mercy of God that you were lenient with them (O Muhammad), for if you had been severe and hard-hearted they would have forsaken you. So pardon them and ask (God’s) forgiveness for them and consult with them upon the conduct of affairs. And when you resolved, then put your trust in God… (Qur’an Chapter 3 verses 159-160)

Then said Absalom to Aithophel, Give counsel among you what we shall do… And the counsel of Aithophel, which he counseled in those days, was as if a man had enquired at the oracle of God…The counsel that Aithophel hath given is not good at this time (2 Samuel 16:20, 23; 17:7)

The key words in the above quotations are “consult” and “counsel” which connote dialogue which originally meant a conversation between two people that sought to resolve the truth of this or that claim. Dialogue was later associated with academic. Dialogue itself was said to respect the opinions of every side by accurately stating whatever was held. Dialogue was often came to be understood as a substitute for war, which was said to impose terms on the issue without every side seeing the logic of the solution.

Kinds of Dialogue

The World Council of Churches (WCC) (1979) outlines the following as different types of dialogue as cited in Lika (1991):

“Dialogue of life” is the most common type that goes on in all situations of plurality. Muslims, Christians and adherents of Traditional Religions, as in many parts of the world live in pluralistic society where status as religious people has provided opportunity for personal contact at work and society. There is no doubt that Nigeria as it exists today is a pluralistic society, with different cultural and religious groups.

In such a given society, people often share the same experience of living where they are linked not only by the same community obligations but also by the intimate ties of family and friendships. Their sharing in community events involves them in each other’s welfare and this is emphasized when they meet at street-point in life such as bereavements and funeral, disasters or emergency situations such as epidemics, famines, droughts, and floods, political upheavals, economic and moral bankruptcy, less dramatic but no less significant is the meeting which takes place on occasions of celebrations like weddings, naming ceremonies and re-unions.

Kaigama (2012) in his booklet advocates a dialogue of life which means a cross fertilization of our lives, an interaction in concrete daily life in a genuine and sincere manner between Christians and Muslims, a dialogue which opens us to accept each other and to share together at a deeper level.

Another kind of dialogue is one in which representatives of groups of people come together to discuss a subject relevant to the communities concerned. For example, the relationship of religion to the family, to education, state, family planning and even political ideology the communities wish to adopt for themselves.

Other type of dialogue is one that may be described as “academic dialogue”. In it, exponents of different religious faiths meet and discuss the theological and philosophical bases of their traditions. In such a dialogue, genuine attempts are made to arrive at a common appreciation of the way in which each religious tradition has sought to explain and approach reality. These dialogues help in breaking down prejudices and misconceptions accumulated over centuries. They enrich, enlarge, challenge and correct the way some religious traditions have understood and approached religious life in other traditions.

Yet another type of dialogue is one described as “spiritual dialogue”. In it, believers of various religious traditions, attempt to meet each other, as it were, in the “care of the heart”. They expose themselves to one another’s spiritual and worship life. Often such dialogue takes the form of participating in the prayer or meditation practices of others. This type of dialogue remains controversial because most adherents of a particular religious tradition may not be willing to participate in the spiritual life of their neighbours without compromising their own faith.       

II.        Inter-Religious Dialogue and its Relevance to Peaceful Co-existence

By definition, inter-religious dialogue is a process by which different religions engage in meaningful discussions in order to resolve peculiar issues. Tanko (1991) opines that inter-religious dialogue refers to a dialogue with two persons or group of persons who belong to different religions, for example, Christians and Muslims. Since they are religiously committed persons or groups, they come together to dialogue with the purpose of enriching, deepening and broadening their own religious life through the mutual understanding of one another’s convictions and witness. In the view of Bidmos (1992) as cited in Azeez (2017) posited that inter-religious dialogue has different connotations depending on the context in which it is used. It is a means through which ideas are exchanged on a specific issue. Meanwhile, each participant could see the issue from different perspectives. While engaging in inter-religious dialogue, the deliberation always leads to consensus among the interlocutors. The ultimate objective of inter-religious dialogue is neither to record a winning party nor losing team but the rights of individual involved must be recognized for the purpose of peaceful co-existence.

In other hand, inter-religious dialogue is aimed at attaining respect and tolerance of different religions involved, and even understands their complexities which would eventually promote peace and create an enabling environment that will bring about peaceful co-existence among religious adherents involved. Our concept of tolerance is that in which we consider the religious forces in a multi-religious situation, all in the spirit of give-and-take. The discussion is made in such a way that mutual co-existence is made possible. 

In addition, inter-religious dialogue will help to eliminate the forces of religious conflict/misunderstanding. When different religions begin to dialogue together more and more the chances are that they would begin to tolerate one another more and more. Lack of communication (dialogue) among different religious faiths tends to breed lack of understanding and suspicion. This situation inevitably results to religious intolerance with all the attendant violent consequences.   

III.      Peaceful Co-existence

Peaceful, from the word peace simply means absence of war or freedom from any form of disturbances, conflicts of any kind either in intrapersonal or that of interpersonal or inter-tribal and even international levels. According to Francis (2006: 184), it is primarily concerned with creating and maintaining a just order in society and the resolution of conflict by non-violence means. To Dzurgba (2010: 36), “It is freedom from quarrel, strife, conflict, rioting, disorder, hostility, violence of war. Further to that, he says “it is freedom from fear, anxiety, uncertainty disturbance and tension and that it is an atmosphere of calmness, security and safety”.

Biblically, the Old Testament word for peace, shalom, means ‘completeness’, ‘soundness’, ‘well-being’. Peaceful co-existence in this context of this study is used when one religion is in harmony or concord with another religion. 

Quranic and Biblical Injunctions on Peaceful Coexistence

            There are abundant quotations from the Qur’an that define and clarify the moral attitude of true Muslims in the society. Below are few excerpts from the Qur’an in support of peaceful coexistence:

…and the food of the people of the Book (Christians) is lawful for you, and your food is lawful for them… (Muslim men can mary)… chaste women from among those who were given the Book… (Qur’an 5: 5-6)

And if one amongst the pagans asks thee for asylum, grant it to him so that he may hear the word of Allah and then escort him to where he can be secured that is because they are men without knowledge. (Qur’an 9:6)

Allah commands justice, the doing of good and liberality to kith and kin forbids all shameful deeds and injustice and rebellion: He instructs you, that ye may receive admonition. Fulfill the covenant of Allah when ye have entered into it and break not your oaths after ye have confirmed them. Indeed you have made Allah your surety for Allah knoweth all that ye do. (Qur’an 16: 90-91). 

Whereas, the Bible is no less clear on the issue of peaceful coexistence based on the principle of tolerance and good neighborliness as cited in King James Version below:

Blessed are the peacemakers: for they shall be called the children of God (Matt. 5:9). Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men (Romans 12:17-18)

“And He answering said, Thou shalt love the Lord thy God with all thy soul, and with all thy strength, and thy neighbor as thyself” (Luke 10:27)

Thou shalt not defraud thy neighbor, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God: I am the Lord. Ye shall do no unrighteous in judgment: thou shalt shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbor (Leviticus 19:13-15)

From the above quotations from Holy Qur’an, it is glaring that Islam believes in peace and harmony, co-operation and understanding with other revealed religions. It is a confirmation that Islam recommends religious tolerance and good neiboughliness to the adherents of Islam, Christianity and Traditional religion. On the other hand, the excerptions from the Holy Bible also clearly present the Christianity stand on the issue of tolerance and good neiboughliness. They clearly justify the claim by the adherents of the two religions that they are fundamentally religions of peace.   

Conclusion

Since Nigeria has in the past experienced a number of violence and destruction of life and property, dialogue among the three major religions should aim at providing alternative especially in situation of tension and strive. Nigeria, as a nation, more than ever before needs peaceful coexistence to enhance her rapid development.

Significantly because peace is at the heart of Christianity, Islam and ATR, for instance, Christians call Jesus the “Prince of Peace”. In Islam “As-Salam” is one of the ninety-nine most beautiful names of God. When Muslims meet they greet each other with “As-Salam alaikum” meaning peace be upon you and so do Christians “shalom”. In the face of the deadly threats that confront both humans and the society itself, there is an important contribution which these two faith communities can make.

From the discussion above, it has been established that dialogue between these three groups can be seen as inter-religious dialogue. Therefore, it is a dialogue that concerns itself with the three groups of people who are of different religious beliefs. I stand to caution my readers that this kind of dialogue is not meant to compromise religious beliefs or meant for conversion but to enable them to live peacefully in Nigeria. This is pertinent because there are no separate societies for the Christians, the Muslims and the African Traditional Worshipers. Since they must live together in a society, therefore, inter-religious dialogue between them becomes imperative to foster peaceful co-existence and to live harmoniously together.  

Suggestions / Recommendations

Since according to Ampitan, (2012), “No community can exist without an ordering and coordinating authority…if the community is not to be torn into pieces as each man follows his own viewpoint, authority is needed; there is utmost need for godly governance”. Christians and other believers are supposed to be good examples to their immediate environment. Those charged with the onerous responsibility of administering the country should first and foremost have the fear of God, and secondly the interest of the people in their hearts. They should not be the type of political leaders we are currently having, where leadership has obviously become “lootership”.

Believers (Christians) should strive and be like the Biblical Jesus’ metaphor of ‘Salt and Light’ whenever and wherever they are called upon to serve in politics.                          

The church needs to keep on encouraging their members to get registered and have valid voter’s registration card hence go out and exercise their mandate by voting during elections for their right type of leaders they are persuaded in their minds. Church leaders should not relent in ringing it in the ears of Church members that voter’s card is not meant to be possessed for fun but must be appropriately used to cast their votes.

Similarly, the Church should educate Christians in general that selling of votes is tantamount to selling of birth-right. Involvement in electoral frauds, political thuggery, and other related electoral offences should not be heard from Christians as they are the ‘light of the world’.

Furthermore, Christian political office holders themselves should endeavor to live by the principles of Christian ethics as taught in the Bible which they are carrying. As the ‘light of the world’ and representatives of Christ on earth, they should live Christ-like life in defense of the good name of Christ. 

As earlier said, praying and fasting for ungodly politicians without appropriate practical steps of involvement in politics is mere wasting of time and energy even as the Christian Scripture says, ‘faith without work is dead’.

In order to ensure peaceful co-existence in the society, government should establish some forum of constant meaningful dialogue among the traditionalists, Imams and Pastors and ensure that the constitutional provisions on religious issues are not only enshrined in the constitution but be seen to be faithfully implemented as and when required.

Re-orientation through seminars, publications and partnership programmes will help create peaceful co-existence necessary for Christian-Muslim relations. These seminars can be organized in partnership with selected religious organizations and also with student’s fellowship/organizations like the Christian Union, Nigeria Fellowship of Evangelical Students (NIFES), Nasrul-lahi il Fathi Society of Nigeria (NASFAT), National Council of Muslim Youths’ Organization (NACOMYO), Muslim Students’ Society (MSS) and other religious organizations. There can also be publications like leaflets/pamphlets that contain certain basic and necessary information on Islam and Christianity, showing areas of convergence, with clear explanation of differences, and how to manage them in a pluralistic society. The publication can also contain certain theological topics with correct and generally acceptable Biblical and Qur’anic interpretations which emphasizes the need to promote inter-religious dialogue especially in a pluralistic society which can be circulated.  

In the context of religious pluralism, inter-faith marriages can provide opportunities for inter-religious understanding; and of the religious upbringing of children. However, partners coming from different faith traditions bring their distinctive spiritual gifts to their lives together, and when shared in the spirit of mutual respect, will enrich religiously and result in peaceful co-existence.                                                                                                                                

References

            Azeez, A. O. (2017). The Role of the Media in Promoting Inter-Religious/Cultural Dialogue:

                        Lessons from Radio Lagos 107.5FM, In Religions’ Educator, Journal of the National       

                        Association for the Study of Religions and Education (NASRED),  Vol. 16 No. 2, pp 153-           164.

            Ekwunife, A. N. O. (1992). Politics and Religious Intolerance: The Nigerian Experience. Enugu:

                       SNAAP Press Ltd.

            Francis, D. J. (2006). “Peace and Conflict Studies: An African Overview of Basic Concepts” in 

                       S. G. Best (ed.), Introduction to Peace and Conflict Studies in West Africa. Ibadan:

                       Spectrum Books Limited.

            Kaigama, I. A. (2012). Peace, not War: A Decade of Interventions in the Plateau State Crises

                       (2001-2011). Print Villa, Bisichi-Jos: Hamtul Press Ltd.

            Lika, E. M. (1991). “Religious Co-existence in a Multi-Religious Society.” A Chapter in Critical

                       Issues in Christianity in Africa. Canada: University Printers.

            Mamman, J. H. (1996). “Christian Dialogue with People of other Faiths”. A Seminar

                       paper presented at Amadu Bello University, Zaria.

            Nwabueze, B. O. (1986). “Secularity of Nigeria is an Imperative Necessity”, in Daily Times

                       Newspapers (March 23, 1986).

            Tanko, B. P. (1991). The Christian Association of Nigeria and the Challenges of Ecumenical

                       Imperative. Jos: Feb. Aniel Nig. Ltd.

CHRISTIANITY AND PEACEFUL CO-EXISTENCE: AN EXEGETICAL ANALYSIS OF THE WARNINGS NOT TO REJECT THE GRACE OF GOD IN HEBREWS 12:14-16

BY

Emmanuel O. Oyemomi, Ph.D

Rector, Baptist College of Theology, Lagos.

ABSTARACT

Christianity and peaceful coexistence: an exegetical analysis of the warnings not to reject the grace of God in Hebrews 12:14-16 equates peaceful co-existence with an art of the grace of God, which a man woman, family, group, or nation must not miss.  It analyses the dangers in missing such grace and enumerates the providence therein for sustainable development of both individual and the nation at large.  The paper goes further to use exegetical tools as an instrument of analysis of the passage, and also draws the curtain with strong recommendation for the faithful to adopt the pursuit of peace with tenacity and passion to allow the grace of God flow naturally among the Nigerian populace.

INTRODUCTION   

            One of the most wonderful strength that could have united Nigeria is religion, yet if there is any monster that puts Nigerians in disarray, time and again, it is religion.          Of all Abrahamic faith, Christianity and Islam have a root to trace to Judaism (Bright, 1989). Both of them promote and stand for peace in their cardinal doctrinal stand. Amazingly the largest group of people in the world today perhaps should be among them (Dinkler, 1989). 

Christianity and Islam should have much to say about the state of world peace especially in Nigeria where the problem of insecurity and war is almost making some areas of the country a “no go” area. Against this backdrop, this paper pitch tent with Hebrew 12:14-16 using exegetical instrument to decode the meaning of peace for sustainable development in Nigeria.

            The soil on which Christianity grew is Judaism. Judaism is a culture, yet a religion and a nation.  As a culture, it provides its adherents with the ways of life with which to live and as a religion; it provides an all-out model to worship God in a way that is exclusive and uncontroversial, yet highly documented. As a nation, they also exist as a people in a geographical entity called, Israel. (Kessler, 2010:90). No doubt these traits robbed very highly on Christianity in some degrees that the early Christianity hardly speaks without quoting from the Jewish Bible.  Against this background there are several Old Testament passages in the New Testament.

            When Jesus was born, it was at a time when Palestine and Jews were under the Roman governors and some local princes from Rome, yet the Jews longed so much for independence from Roman domination, because it was considered shameful that the nation God had chosen as his own in order to lead the world to the knowledge of God had to be under subjection to a foreign ruler! (Bowen, 2010:118)

            Notwithstanding, Roman domination was kept with the power of her army with a benefit for all and sundry. For example there was peace and security, good roads, shipping services and good business were in order and kept with one language, Greek unlike Nigeria, a nation not under any domination, enjoy independence since 1960, now fifty eight years (58) old, yet cannot boost of security, and peace, good roads and good business deal without issue! If Nigeria continues to struggle with teething problems, when will she learn to be a nation driven by purpose?

            Inspite of Roman domination of Israel, they survived so much that they enjoyed “a lot of autonomy” (Bowen, 2010:118), till the right time, in the word of Paul when the Messiah, Jesus was born.  Jesus was busy working on their spiritual liberation, while the Jews were struggling for political liberation. So the Saviour they thought had come to save ended up on the tree of crucifixion, a decisive phenomenon that gave total freedom for all men, not only the Jews.

            Crisis continues to be the order of the day in his earthly ministry due to doctrinal differences in interpretation of the law of God.  Even when he died, it was not any different story to the time of Reformation and even in the contemporary times.  Christianity has ever been at peace with her neighbours in all history right from the Jewish period till date.  Synagogical Jewish worship discriminated against believers with all might, yet it survived and enlarged. (Bowen, 119).

            The disciples of Jesus did so well that the fire of the evangelism continue through the church Fathers, evangelism of peace continue to raise men and women for the Lord.  The writer of the book of Hebrew wrote mandating believers in the Lord Jesus to do everything possible to maintain, keep and see that peace reigns. This warning is received in Hebrews 12:14-16 which is the subject of this work.

Exegetical Analysis of Hebrews 12:14-16

Perhaps, there is no New Testament writing that has attracted attention in terms of controversies like the book of Hebrews. It remains in the realm of enigma in terms of almost anything to evaluate the book.  In terms of its audience, it was said that it has affinity with the Essence sect which took refuge in the Qumran community (Stibbs, 1988). Yet scholars like A. Sanders, Feine-Behn-Kummel (1966:278) and others are divided as to the relevance of the Qumran community to the book of Hebrews. On the other hand the document has been conjectured to be a letter or a sermon. For it to be a sermon would be a mirage, because “no one sermon could carry such involved theology, nor could any congregation be expected to assimilate so much profound and intricate thought at one hearing”. (Trentham, 1972:2).  However Dinkler, (1969:572) argued that the book of Hebrews may be combination of several sermons in the Reformation or The Puritan period.

            Internal evidences in the book abound.  The author identified his work as “word of exhortation” in 13:22.  Neither does the opening sentence indicate a letter like in the usual of Paul nor does it reflect such hapax-legomenon that could be termed Paul.  There is no appearance of the word letter in the entire document except at the last chapter verse 22, which should rather be “written” than a letter since the entire composition does not fit into the letter of today or that of the Ancient Near East. Therefore, it will better “be a series of sermon in a particular congregation of Palestinian Christians.” (Trentham, 1972:2).

            Other issues like authorship, time of writing, destination and purpose of writing remain in the realm of enigma like in the above issue with audience and type of writing.  Among these issues, the purpose of writing is a concern shared by the book, which is: the author wrote due to a serious concern he had with an apparent “religious drift, the lukewarm enthusiasm, and the loss of courage and zeal on the part of this early Christian” assembly (Trentham, 1972:3). The causes of the drift stemmed from religious formation, familiarity with divine truth which was precipitated be severe persecution, delay of the parousia and ethical compromise, and others. Many were already in the double game of having identity with Christ, yet conforming to the pagan style of living.

The above scenario gave a vivid picture-square of the content of the book. The writer goes all the way through deep theological doctrines on the word of God and the final age (Chapters 1-3). He finds true rest in our Great High Priest (3-4), superiority of Christ Priesthood (5-7); the new tabernacle and the new covenant 8-9), the will of God and the meaning of faith (10-11), and word of encouragement (12-13) in which periscope fall the passage of the interest of this paper.  The writer of the book of Hebrew was out for an all-out encouragement for believers in Christ to be true to their faith inspite of persecution, discrimination and marginalization. If there is any time this passage is relevant to the people of the Nigeria, it is now.

The writer has identified four phrases for purposeful scrutiny to decode the real meaning of the passage for peaceful co-existence. They are : 1. Strive for peace with all men. 2. Strive for holiness and the grace of God (3) Do not become immoral, and irreligious (4) Receive providence through peace keeping for sustainable development. These four items from the passage shall be analysed accordingly.

Strive for Peace (Eivrh,nhn diw,kete)

The Greek word eivrh,nhn diw,kete  means to pursue peace, to run after, or seek after as a description of persons in haste, who run in a race or course or to spend one’s strength in performing or attaining something which requires the exertion of all one’s strength to achieve a purpose (Baugartel, 1978:226,1189).  According to Matthew Henry’s Commentary, (1992)  summarized in the bible works, the apostle, in this chapter, applies what he has collected in the foregoing chapters, and makes use of it as a great motive to patience and perseverance in the Christian faith and state, pressing home the argument, from a greater example than he had yet mentioned, and that is Christ himself (v. 1-3); from the gentle and gracious nature of the afflictions they endured in their Christian course (v. 4-17), and from the communion and conformity between the state of the church on earth and the triumphant church (v. 18ff).

The word peace in Hebrews is intensely used positively to connote everything which constitutes that which will make up for the highest good of a man.  According to William Barclay (1976), this highest good of a man should be found embedded in outright obedience to God just like it was counselled by the wisest man, Solomon: “My son, forget not my law, but let your heart keep my commandments; for length of days and long life and peace shall they add into you” (Prov. 3:1). If peace must be found and be put in place, there must be adherence to complete obedience to God who owns life where light of happiness is found be it the greatest good, in its perfect consummation. Secondly the word of peace is embedded in right relationship between man and man. It is a state when hatred and discrimination, nepotism, rivalry is banished, so that each man sought nothing, but the good of his brother or sister.  Against, this thought the Hebrew writer admonished “seek to live together as Christian men ought to live, in the real unity which comes from living in Christ” (Barclay 1976:181).

            This striving after peace becomes a deliberate action so that even when it is humanly difficult, you go out of your way to maintain the bond of unity, love and peace, which actually emanates from obedience to God’s will. That is the only instrument which raises a man to its highest realization so that it enables him to live in and to produce right relationships among his fellow brethren (Barclay 1976:181).

            This type of peace is not ordinary. It has to be pursued, fought for, or strives for. It demands some efforts from a willing heart and a product of mental, spiritual transforming or sweat. Yes peace is a gift of God for man but men will have to work it and win it on God’s conditions and the supreme condition is obedience to the will of God.

            For Gerald F. Haw Thorne, quoting Hawthrorne, strive for peace is an homily to the individual which is a reminiscence to the catalogue of the didache on the sermon of the Mount in Matthew 5-7 (Hawthrorne 1989:1539). According to Roger E. Dickson (2001: 1659), follow peace with all men implies that “each member of the community must be known for forbearing” others (Phil 4:5).  Forbearance of one another’s faults produces an atmosphere of spiritual growth (1 Peter 3:18, James 4:1-12) that can be conducive for divine presence.          

  Strive for Holiness (a`giasmo,j)

            The second phrase in the exegetical analysis of the Hebrews 12:14-16 is strive for holiness. The Greek word hagiasmos (a`giasmo,j) meaning holiness has in its root in the adjective hagios which literally translate holy.  The real meaning in its root has to do with making a difference or separation. Yes the holy man lives in the world, he lives in it to be different. He makes a difference by separating himself from worldly standard. He does this by wilful standing well with God as against the popular ways of men.  According to West Colt quoted by Barclay, hagios is the preparation of an holy man for the presence of God.  Hence the life of a holy man is permeated with constant memory that he must condition himself for the presence of God at all times. He carries the presence of God at all times. Hence he get rid of anything that can rob him of that opportunity for the presence of God which is grace per excellence.

            Against this backdrop, the writer of the book of Hebrews warned and pointed out dangers which may threaten the Christian life.  In the first instance he warned against the danger of missing the grace of God by failing to keep up with the grace of the presence of God.  Hence he must be in constant watch to avoid laziness, thoughtlessness, unawareness, procrastination, quarrelling etc which may lead to the loss of chances to be in keeping with the grace of the presence of God.

            This danger is further re-branded by the RSV as a root bearing poisonous and “bitter fruit” a phrase which is also a warning to the children of Israel in Deuteronomy 29:18. To the Israelites, this warning is to the man who has gone after other gods and also encourages others to join him. The warning is also for those who have become a corrupt influence in the community. This is the day when postmodernism has watered down the standard of life and conduct especially when some find themselves surrounded by a sea of paganism, unbelief and corrupted believers, it is easy to relapse, hence the warning is timely for Godly believers of the 2018 and beyond, everywhere, but especially in Nigeria for the peace of nation building and for sustainable development of both individual and the nation at large.

3.  Do not become Immoral/Irreligious (evpiskope,w episkopeo)

            The wordepiskopeo means “to look upon, inspect diligently, oversee, look upon, look after, care for and to beware” (Grundman, 1978:599, 244).   This imperative is like saying in another form “do not relapse into an unhallowed life.  Unhallowed emanated from the Greek Word bebelos which was used for a land of profanity as in contradistinction to a land of consecration. The mark of religiousity begins with initiation, but bebelous is used for the uninitiated, and the uninterested as against a man who is a devotee.  Bebelous is used for the apostate so much that Westcolt, (1889:406) described him as a man whose mind recognizes nothing higher than earthly good and nothing is sacred.  He lost touch with faith and the unseen. He lost awareness with God in his thoughts and general worldview. Care must be taken not to be drifted to a state of mind that is no longer in touch with the horizon beyond worldly affairs.

            According to Hawthorne (1972:1529), the warning not to be sexually immoral and irreligious is a warning to the church congregation lest any of the corporate body misses the grace of God, lack it, or fall behind by not keeping pace with divine movement of the grace which moves, promotes and stirs the body to progressive actions.  The church has the responsibility to guard against the growth of any bitterness that rear its ugly head. (Deut 29;18). This is an indication of a heart that has been turned away from the Lord to the point that the turning is causing trouble within the church community to defile others also.

Providence in Peace-Keeping for Sustainable Development (r`i,za pikri,a)

            The wordrhiza and pikria meaning a root, like a root springs from a root, a sprout, like an offspring, or progeny, which is causing bitter gall of hatred  (Jeremia, 1978:985).  The writer of Hebrews here presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course.  He alluded to this in verse 4 where he made reference to the degree of gentle and moderate level and measure of their sufferings: You have not yet resisted sin unto your blood; striving against sin, v. 4.  That is to say they had suffered much, they had been striving to an agony against sin but that of conflict has not been overcome due to bitter root of sin in the blood. He further presses the exhortation to patience and perseverance by an argument taken from the gentle measure and gracious nature of those sufferings which the believing Hebrews endured in their Christian course (Jeremia, 1978:122, 839).

Peace-keeping norm when adhered to result in unprecedented progress, joy and happiness for all both freeborn slaves and even strangers. When there is war, all energy and resources are ministered together to win the battle. Whether loss or victory, the result of war is retrogressions, hunger and what have you. Each peace-keeping member of the community is after the good of the other.  Selfishness is out of the way.

            In his own case, Esau was selfish. He thought of himself and just for the immediate gratification. He was not futuristic in his effort to satisfy his immediate need so he sold his future just to satisfy a meal.  Several members of Nigeria community are doing that today, especially when it is time to vote for the choice of new leaders during election. It has to stop for us to experience sustainable development. Many have the opportunity to lead us, but they resorted to please themselves by satisfying immediate gratification at the expense of the future generation.

            There is a Hebrew legend about the man Esau. He was described as a man who was sensual having put his needs of his body as priority. He saw no pleasure beyond the fleeting pleasure of this world. A man like that sells his birthright, and his inheritance like a man who throw away his eternity. Yet he found no place for repentance, even then it was impossible for him to change his mind.  He was not banished from the forgiveness of God, but certain decision cannot be reversed, and certain consequences cannot be avoided.  It is like when a man/woman lost purity or virginity, there is nothing that can bring it back, because the choice is made and cannot be unmade.  God will forgive but he cannot turn back the hand of the clock (Barclay, 181).

            There are some actions in life which has everlasting consequences. Esau took the way of selfishness, and unfuturistic approach to satisfy immediate appetite. May Nigerian citizens and especially leaders be wary in the decision they make about our economy and politics lest they sell our peace a thousand years before development.

Summary/Evaluation

            If the sovereign land, Nigeria has a constitution that has respect for fundamental human right especially the freedom of worship and association, then leadership of the Federal Republic of Nigeria will do well to promote this constitutional right with a deliberate effort to protect every man, or woman in the expression of his belief and his conviction.  However, every expression and belief must never do or say anything to underestimate, run down, abuse other religion or opinion. Religion is one of the instruments of unity in Nigeria, but we have allowed religion to degenerate into scores and war. Religion must be held as personal and must never become a yardstick to determine appointments or decision making in constitutional matters.

            The instruments with which to run Nigeria diversities with peaceful co-existence has been elucidated with exegetical  instrument decoding peace, holiness, immoral cum irreligiousity and providence for sustainable development in Nigeria. Nigeria is a great country with myriads of blessings that are unique in international arena.  Our laws, rules and regulations are superb and well written, Nigerians should learn to obey the rules and regulations of the land for sustainable development.

Conclusion

            This paper, Christianity and Peaceful Co-Existence have exegetically analysed the meaning of peace and how to live in peace with others as contained in Hebrews 12:14-16.

            It behoves on Nigeria populace, especially the leaders: in politics, religion and organizations, to use all available mechanisms, and opportunities to evolve peace which are the main doctrinal teachings of religions. This is the only way by which peaceful co-existence can be achieved and sustained.

REFERENCES

Barclay, William. (1976). The Daily Study Bible: The Letter to the Hebrews. Edinburgh: The Saint Andrew Press.

Baumgartel, Friedrich. (1978). Theological Dictionary of the New Testament, VIII, V Translator and Editor G.W. Bromiley, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company.

Blackman, E.C. (1989). “Faith” The Interpreter’s Dictionary of the Bible. E-J Nashville: Abingdon Press.

Bowen, Roger. (2010). “Christian Thought and Practice,” A Guide to Religion Thought and Practices ed. S.K.

Bright, J. (1989). “Hebrew Religion,” The Interpreter’s Dictionary of the Bible. E-J Nashville: Abingdon Press.

Dinkler E. (1989). “Letter to the Hebrews,” The Interpreter’s Dictionary of the Bible. E-JNashville: Abingdon Press.

Dickson, Roger E. (2001).  “Hebrews” Dickson Teacher’s Bible Tulsa Oklahoma: African International Missions.

Dinkler, E. (1969).  “Letter to the Hebrews.” Interpreter’s Dictionary of the Bible. Vol E.J.  Nashville: Abingdon Press.

Feine-Behm-Kummel. (1966). Introduction to the New Testament Nashville: Abingdon Press.

Grundman, (1978). “evpiskope,w” Theological Dictionary of the New Testament vol 2 ed G. Kittel, Walter tranl. G.W. Bromiley, Gand Rapids, Michigan: WM.B. Eerdmans Publishing Company.

Hawthorne, Gerald F. (1986). “Hebrew” The International Bible Commentary with New International Version ed. F.F. Bruce etc Grand Rapids Michigan: Zondervan Publishing House.

Kessler, E.D. (2010). “Jewish thought and practice”, A Guide to Religious Thought and Practices edSantam K. Patro and Others. Great Britain: Society for Promoting Christian Knowledge.

Matthew Henry. (1992). Concise Commentary on the Whole Bible. Chicago, United States of America: Moody Press.

Stibbs,  A. M. (1988). “Hebrews: Introduction,” New Bible Commentary 3^rd ed. Grand Rapids Michigan: Intervarsity Press.

Trentham, Charles A. (1972). “Hebrews.” The Broadman Bible Commentary, Vol 12 Hebrews – Revelation Nashville Tennessee: Broadman Press.

Westcott, B.F. (1889). The Epistle to the Hebrews London.

THE PLACE OF INTERRELIGIOUS DIALOGUE IN PEACEFUL COEXISTENCE IN NIGERIAN SOCIETY

By

Dr. S.O Omidiwura,

Department of Religious Studies, Adeyemi college of Education, Ondo

[email protected]

+2348034392230

&

AKINMAMEJI, A. J

[email protected]

+2348138032675

Abstract

In every society, Religion is a vital tool that can be for human development when properly channeled. Unfortunately, instead of being an agent of unity, religion has become an agent of division. Many lives and properties have been lost in the name of religion. Africa in general and Nigeria in particular, has experienced series of religious crises which have destabilized the government and the economy. Against this backdrop, this paper seeks to substantiate the claim that proper religious dialogue is the answer to the incessant religious conflicts that we have experienced and are still experiencing. The paper makes some recommendations and concludes that there cannot be any meaningful development without proper interreligious peace and harmony.

Keywords: Religion, Dialogue, Religious Dialogue, Peaceful Coexistence.

Introduction

This paper examines some religious issues that have caused crises in Nigeria leading to National instability and unrest. In fact, crises have created problems to the extent that lives and properties had been wasted. The situation is even serious in a pluralistic nation like Nigeria. However, whenever the crises arose, efforts have been made to curtail it through the application of the principle of inter religious dialogue. Hence, much success has been achieved in addition to people having more knowledge about each other’s faith. This has thus enabled people to recognize each other’s worth and thereby tolerating one another.

Concept of Religion.

Religion as a word is used as something relating to religion. Religion therefore pertains to God and belief, it is derived from the term “religio” refers to four Latin verbs, relegere, religare, reeligere, relinguere.… Religion is intrinsic to life. Its intrinsic nature to life is so real to the African man that Idowu (1973, 1991) in an effort to define religion declares “religion is here”. It is so certain among Africans that Mbiti (1969), for the same reason, writes that it (religion) permeates every facet of the human person especially, among the Africans. Longman Modern English Dictionary defines religion as a system of beliefs and practices relating to the sacred and uniting its adherents in a community. Makinde (1996) observes that religion is one of the ideologies that are held in high esteem by its adherents. It is a thing of personal conviction which could hardly be chanted. He states further that although choice of religion may be wrong everyone adheres strictly to his religious belief and would not want anything to tamper with it.

Concept of Dialogue

The word dialogue has it etymology from two Greek words, “ – dia” and “s – logos”. “Dia” means “two” and “logos” means “word”.  By implication, dialogue is a conversation between two people. Buber in American Encyclopedia stated that the term dialogue does not necessarily involve words, but is a way of recognizing another being as no mere objects or “it but as a thou”, for Socrates, dialogue as a way of life.

Oxford advanced learners dictionary (2003) define dialogue as conversation in a book, play or formal discussion between two groups,  countries especially when they are trying to solve a problem and disagreement etc. Adeyinka (2009) describes dialogue as a written composition in which two or more chapters are represented as conversing.  Fredrick (1983:350) in Adeyinka (2009) points out that dialogue means exchange of ideas and opinions from the above; it could be observed that dialogue in any form is a tool used to resolve conflicts in a given society.

Dialogue is not just any conversation between two people. A requirement of dialogue is that it should be a conversation in which the testimony on the other side is admitted as an indispensable source of knowledge on a given subject. It involves sharing of understanding and experience in community building.

Paulos (1991:1) in Adeyinka (2009) explains that dialogue is dia-leghe : that is speaking, discussing, reasoning through all aspects of a problem thereby correcting each other and move forward. It is an attempt to establish a two-way traffic in what was hitherto a one-way street, an attempt, to find positive values in religious and secular culture. Dialogue is a contact established between people, of different and even sometimes opposite sex who are attempting to overcome their mutual disagreement. It is an ecumenical encounter capable of bringing people of different faiths together in an atmosphere of love and respect for one another’s faith in order to solve burning issues of life. Religious dialogue is never a comparative doctrinal belief. It is a discipline that seeks to highlight areas of argument and disagreement in our faith. It can be a fundamental transforming process.

Dialogue is a process in which individual and group learn how to wipe out fears and distrust to each other so as to develop new relation based on mutual trust (Omidiwura, 1999). Dialogue in a general sense, is a sharing of convictions, beliefs, ideas and opinions with the aim of communion in truth. It concerns outlooks and values which are not merely scientific proposition but deep cherished personal tenets, in one way or another pertaining to religion. Hence, dialogue is more than a scientific exchange or comparison of religion. It is far remove from the inter-religion debates, to share in order to commune with the truth, presupposes a loving respect for the other person, and a hope that a meeting is possible.

The first requirement of dialogue is tolerance and religious liberty. For the purpose of this study, dialogue could simply be pensive as ecumenical encounter that may be capable of bringing together people of different system and respect for one another’s faith (Omidiwura, 1999). Shittu and Adeyemo (2005) use Yoruba adage to describe dialogue saying: “semi kin bio logun ore” when you offend me by asking you is a precaution for friendship. This implies that dialogue is the best way of maintaining peace in a given society. It could be understood that it is only through dialogue we can live in peace and progress.

Concept of Religious Dialogue

Religious dialogue is not a mere conversation. It is a conversation with a set goal to achieve. This section seeks to highlight some important points dialogue can achieve. These are not exhaustive as this section is concerned. Dialogue is essential in settling disputes and conflict thereby bringing peace and tranquility. It facilitates mutual understanding among understanding adherents of different faiths, thereby enhances lasting solutions for the existing mutual love and friendship among prejudices and bias (Omidiwura, 2015).

Religious dialogue dispels previous prejudices and suspicions and create trust and confidence in members of different faiths, thereby fostering respect for other’s doctrines and faith. It pulls together spiritual resources of different faiths and helps member to know one another well. Religious dialogue in overall promotes unity and love among citizens in other to foster national development.

Rev. Fr. Tanko (1991) is of the view that:

“As religiously committed persons come together to dialogue with the purpose of enriching, deepening and broadening their own religious life through the mutual understanding of one another convictions and witnesses “.

Inter-Religious dialogue is a forum purposely created to generate contacts, discussion and interaction between two or more different religious groups with a view to bringing about an atmosphere of peaceful co-existence.

The Catholic Secretariat for non-Christians considers it as “a meeting of hearts and minds between followers of different religions. The objectives of dialogue should be to discuss and reason together those aspects of the problem that poses a threat to the peaceful co-existence between different religious groups.

Essential Factors to Consider for successful Dialogue

Dialogue previously has been argumentative with a view to identifying the weak points of others for the purpose of condemnation of their faiths. This has led to refusal of making available the holy books to each other. If dialogue should take this posture then there would be no dialogue. This idea is supported by Mulder (1977) in Larry Lenning (1980) as he put:

At best Christians and Muslims have tried to attain knowledge of other religion but often with purpose of defence and attack, at worst they have looked at each other with sorts of mis-representations, all kinds of warped images in their mind.

Therefore entering into genuine dialogue will require certain guidelines for a fruitful dialogue. Firstly, those who want to participate in a dialogue need to be versed in their faith so that there will be genuine sharing devoid of wrong information. This is supported by Norman Anderson (1984).

It is a profound mistake, to imagine.. .that those who want to participate in a fruitful dialogue must endeavour to come to it with the blank minds, or relativize their personal convictions or destructive testimony.

This idea was corroborated by Martin Buber in Anderson (1984.) Secondly, there should be mutual respect to one another in a dialogue as well as frankness openness and sincerity. This points is supported by Lenning (1980) thus:

Dialogue is a meeting of human beings in a mutual respect, frankness, openness and sincerity, may be the tool needed to overcome negative defenses and mistaken ideas Christians and Muslims often have of each other.                                                                                                                                                                .   _f

In the same vein, in dialogue participants should be moved out of confessional boundaries and to be critical of what they confess so as to be dogmatic. Kloster Maier (1969) in Anderson (1984) stated that real dialogue has to challenging. As he put it:

Dialogue challenges both partners, takes them out of the security of their own prisons, their philosophy and theology – confronts them with reality with truth—a truth that demands all…thought in

The primary aim of dialogue is not aimed at winning converts, if it is thought in that view, it will bring arguments, suspicions and lack of openness a Anderson (1984) relates this view thus:

There are however, many people today who insist that the very nature and spirit of dialogue are completely destroyed if either of the parties has any covert thought for conversion of the other. Dialogue, they assert is simply and solely a matter of sharing a means of getting to know one another better, of gaining a greater understanding of the faith by each lives and exploring some of the pressing problems that face us all in contemporary world, in the light of what each of these faiths may be able to contribute to their solution.

Furthermore, participants should create avenue to correct each and diffuse some wrong opinions and misrepresentation concerning each other’s faith by equipping them with the knowledge of their faith. There should be peaceful way of presenting facts to avoid imposition and domination. In dialogue, each participant should eventually attempt to experience the partners’ religion from within. Dialogue should be a religious encounter in faith or hope of love.

Causes of Religious Crisis

Nigeria had witnessed many devastating religious crises or disturbances involving Muslims and Christians. From 1980 to date, incessant eruption of disturbances in different parts of the country had been recorded. Prominent among the disturbance according to Bidmos (1993:12) are Ilorin (1986), Kafanchan (1987) and Bauchi (1991) as well as the most recent ones. Plateau, Borno, Kaduna killing (2018), it becomes pertinent therefore to identify some of the cause of these religious disturbances. Efforts are made here to mention some and briefly discuss on them:

(i) Religious intolerance

The major factors responsible for religious crises in this country are religious intolerance. This is displayed by both Christians and Muslims at various places. In ability to accommodate or tolerate the doctrinal difference of a religion by the other had led to misunderstanding which had erupted serious disturbances. Example of the Shari’ah or Organisation of lslamic Conference (OIC) is relevant here. All the explanations given by the Muslims that shari’ah issues  concern the Muslims only do not go down well with the Christians.  They (the Christians) nothing price by the economic benefits of or the interest-free loan scheme of the organization.  Instead, the IMF loan with huge interest was preferred.  The hatred of OIC was as a result of religious intolerance and hatred for Islam, for OIC is an Islamic organization and anything Islam is not wanted by some people however good it may be.  We are all living witnesses to the uproars that greeted the issues of OIC and recent crisis on shari’ah issue.

(ii)  Religious imbalance/ injustice.

 Government either at the federal, state or local levels had it sometime or the other being accused of religious imbalance or injustice in the appointment of people into political offices. The people in the position of authority favoured the people of their faith or religion at the expense of other religious group or other balance in the appointments. Such action had always been greeted with hot feelings and reactions that atoms with religious disturbance.

            Such imbalance or injustice is also notable in some schools and colleges where balance opportunities are not given to Muslims or Christians students.  There are situations where adequate provisions will be made available for Christian students to study the religion and worship in their religious way while similar opportunities will not be given to Muslim students or vice versa. The most annoying situation is when they are taught religions contrary to their faith are forced to worship a way different from the parent’s belief.  This action contravenes the constitution and the national policy states in part thus:

No charge will be forced to accept any religious instruction which is contrary to the wish of his parents.

iii.        Provocative Statements

One other important factor responsible for religious crisis is provocative statements expressed by some religious leaders or groups.  Some religious leaders or groups are of the habit of antagonizing or abusing another religion in the preaching’s and sermons. The adherent of the religion attack in such sermons will want to reply at any available opportunity.  For example why Christians believe in trinity, Islam believes in the oneness of Allah. Also, while the Christians believe they are sons of god, Muslim believed they are his servants. Any attempts therefore to rebuke the doctrinal belief of one will not receive the pleasure of the other and will be vehemently resisted.

iv           Lack of Adequate Knowledge

Some adherent of Islam and Christianity who claimed to be preachers and practitioners of the religion lack adequate knowledge of their respective religion. They only pretend to be well versed in the knowledge of the religion while they are not. Such people are so fanatical to the extent of not wanting to see or hear people of other faith. They have therefore inserted the followers against the adherents of other faith. it is pertinent to mention that a fair background knowledge of the opposite religion is required of a good religious practitioner.

v            Incitement of Mass Media

The mass media reports either on the print or electronic media had on no occasion or the other incited or aggravated religious crisis in this country. Experience has shown that press reports, news analysis, editorial report and features had carried religious matters which were capable of fuelling religious crisis in the country.  The report of mass media practitioners or journalists had played negative role in the relationship of Muslim and Christian. Rather than being objective in the report, they are being biased and sentimental, hence their story are not the time the true picture of what had happened.

 The Nigerian journalist should as a matter of fact adhere to their professional ethics by deciding on which of the reports Or event cover by them and news worthy. As Bidmos (1993:23) opines, the Nigeria press interested in religious harmony in the country, they will find numerous events that take place on daily basis which can promote unity, peace, harmony and cooperation between the Muslims and Christians.

Problems of Dialogue

Our peculiarities in every belief system either in practice, history, and culture can create problem for dialogue. Several dialogues can have identified of most warning problem which is FEAR. Fear of one’s religion, especially if the other religion is the dominating one in an area. The minority too are afraid of dialogue with the hope of suppressing of their right. The religious leaders are afraid that dialogue may lead to syncretism or ambivalence. Sometimes there could be the belief that dialogue may undermine a group’s political involvement in the administration of a nation (Omidiwura, 1999).

A necessity for Christian-Muslim Dialogue

According to Oyedele (2001), Christians and Muslims must take cognizance of the characteristics and challenges of the religiously pluralistic society in which they operate. The fact is that both Christians and Muslims meet together at different levels and places, both public and private. Fr. Tanko (1991) is of the opinion that “during wars, Christians and Muslims of one Nation fight together against Christians and Muslims of other nations for the protection of their nation”. Here there is unity of purpose.

Cardinal Arinze (1988) observes that where Christians and Muslim ignore one another or worse still, rivals one another and engage in unfriend actions, they can damage their nation together. The papal add representatives of world religious during the 1986 World Day of prayer for Peace is noteworthy. He remarked that:

Unity among adherents of different religions for peace and harmony is disabling while disunity will lead to destruction adding that there is no basis for disunity as all mankind have the common origin and that we can reach the target God has set for us through his unit (Pope John Paul, 1986).

Both Christians and Muslims believe in the golden rule “treat others as you would like them to treat you”. It is the commandment of God that we should follow peace with all men and holiness, without which no man shall see the Lord (Hebrews 12:14). If it be possible, as much as it lieth in you, live peaceably with all men (Rom 12:18).

A fundamental fact Christians should bear in mind as they engage in dialogue is the unity of the human race in God’s plan. The triune God imprints His image in each person whom he creates and orients every person to himself. The Biblical account on creation therefore becomes the background for our relationship with peoples of other faiths. We share a common world and a common humanity; we also have life from a common transcendent source. The vertical council affirms this and illustrates it with biblical guide from Acts 17:26.

Our conflicts often arise from tribal, economic, political or cultural factors. Admittedly religion can fan, and in some cases, be exploited as a tool in aggravating these conflicts given the fact that some people can become nervous and extreme when their religious cords are tickled. We observe that politicians from the various faiths hold conferences together and pass resolutions irrespective of their creeds. This kind of situation submerges religious distinctiveness in order to bring about good Government as well as ensure the total well-being of the State. This was well demonstrated during the struggle for independence. One observes from the national anthem that emerged with independence, religious differences were played down.

Ikenga Metuh (1985) in Ninyio (2001) observes that brotherhood in the family of one God was given the dominant place for the survival of our great country and this is evident in the first and last stanza of our independence national anthem.

Ways of Achieving Purposeful Inter-Religious Dialogue                                                                        

Having explained me position of Islam on inter-religious dialogue and having established that there is need for religious dialogue in this country, particularly when s of religious crises had claimed the lives and properties of some Niga i recent time, it becomes pertinent to suggest ways through which purposeful inter-religious dialogue can be made. Effort need to be made at various quarters, governmental and non-governmental, to employ dialogue in solving religious problems in our society It is as a result of this the following ways are proposed:

1.  Government Approach

Government at federal, state and local levels need to give religion necessary recognition it deserves. Laissez-faire attitude of government should be discarded At all levels of the government, religious forum or council for both religious groups should be set up for inter-religious dialogue. This will help in a long way to promote and maintain peaceful co-existences of Muslims and Christians in the country.

1. Religious leaders role

Religious scholars, predictions and leaders of both Christianity and Islam need to gear up their roles. They should be moved by the religious climate which has turned from peace and love to violence and destruction of lives and properties. They should remember that the role is to build not to destroy, hence the need to play the role well so that they will not be held responsible by god for his garden or misdirected their followers. No serious religious crisis can be experienced if they had not being the support of leaders directly or indirectly.  In view of the above, it becomes challenging for religious leader to play their role very well and appropriately by organizing religious dialogue on issues that could create misunderstanding among the followers and adherence of their faith.

iii.  Academic and school programs

Interreligious dialogue needs to be channeled through academic and school programs. The academic program is briefly discussed under the following

• Conferences or seminars:  There is the need for scholars and academics in the field of regions to come together in this type of conference to share views on news with a view to promoting religious peace and harmony as well as peaceful coexistence. Effort of national association of the study of religion and education (NASRED) and Nigeria association of study of religion (NASR) in this direction are commendable.
• Journals: Religious journals need to be floated across the country where a user of inter faith will be communicated. Although they are field journals for this purpose, they seem to be insufficient. Effort should be made to provide more reputable journals of regions in which scholars of religion can display their profession and fulfill their academic obligation. In the area of school programs, school curriculum and syllabus should be designed to allow pupils and students to take subject or course on inter-religious relationship in addition to cooperative religious designs for students of religious studies.

iv.   Public enlightenment or campaign

Interreligious dialogue requires being given public enlightenment and campaign. The generally of people of citizens of this country need to be aware of what peaceful religious coexistence means. Therefore there is nothing stopping the government from establishing a directorate for mobilizing general members of the public on interreligious relation for the purpose of peace and harmony. The director rates may they need to bring religious scholars of both religions to public discussions and symposium on inter-religious matter and issues.   These discussions and symposium may be transmitted on electronic media. Radio and television to give wider audience and viewers.  More so, tracts, handbills and book on inter religious relationship as written by Islam and Christianity needs to be produced and distributed.

Recommendation

Most rudimentary dialogues in the past took defensive stance. Therefore, for successful dialogue, participants should desist from such posture. However, participants should explain some misconceptions others have on certain doctrines at their faith. This should be done in love for future of Nigeria especially for the stability. Argumentative talk as well as debate should be avoided.

There should not be the fear of suspicion, since the participants are coming with open minds, frankness and humble hearts to enrich and broaden their knowledge. This will make a successful dialogue. There shouldn’t be comments about other people’s faith since one is not grounded enough to comment. Instead, one should seek for clarification in areas that are not clear.

In dialogue, avoid comparative analysis of personalities, character and critical analysis of fundamental beliefs. With participants grounded in their beliefs, there would be no fear of religious syncretism and proselytism.

However, the by-product effect of dialogue such as influencing one’s belief after understanding the basic belief of other faith should be taken in good faith. Since religion is the conviction of one’s mind, victimizing one who decides to change his mind after the dialogue should be avoided since it is his opinion.

Conclusion

Christians, Muslim and Traditionalists should live together as neighbours. Living together bring God’s blessing, since every religion preaches peace and co-existence. In so doing, we will draw the riches of scripture/doctrines and traditions of the religions in promoting relationship with one another. In the light of the above, the future of Nigeria will be secured.

References

Bidmos, M A (1993) Inter-religious dialogue: The Nigerian experience,

Lagos, Islamic Publication Bureau.

Makinde A.k (2001) Inter Religious Dialogue As A Pancea To Peaceful Co-Existence: An Islamic Position. Ogun ALAMSEK PRESS LTD

Makinde, A. K. (1996): “Religious tolerance from Islamic view poinf’in the Journal of human studies, of School of Arts and Social Sciences, OSSCE, Ila-Orangun, Vol. 1. No. 1

Mbiti,J.S (1979):Africns Religions And Philosophy,ibadan;Heinemann

 Ninyio.A Inter-Religious Dialogue: A Pancea To Christian – Muslims Conflicts In Nigeria

Omidiwura,S.O(1999) ,Ecumenism and Religious Dialougue in Religious periscope vol.11 edited by S.I ogunsakin Fabarebo.Ibadan.Revelation Books

Onions, C. T. (1973): The shorter Oxford English Dictionary, Vol. II, London, Oxford University Press.

Oyedele A.A(2001)Inter-Religious Dialogue In A Pluralistic Contemporary Nigerian Society: A Critical Evaluation. Ogun Alamsek Press Ltd.

 Pali V.N  (2001)  Religious As A Source Of Peaceful  Co-Existence In Society. Ogun Alamsek Press Ltd.Pope John Paul II in an address at  the  end of the World Day of prayer for peace in Assisi .27-28 October,1986.

Shittu, A. R A. (1992). Islam and Christianity: Why the conflict? Ibadan, AJ Furqaan Publishers.

Tanko, Peter B.(1991)The christian Association Of Nigeria and the challenge of the Ecumenical Imperative, Fab anieh Nig .Ltd.Jos.

Watson, 0.0976). Longman Modem English Dictionary, London. Longman group Limited.

TOWARDS RELIGIOUS UNDERSTANDING: AN ASSESSMENT OF THE ROLE OF RELIGIOUS LEADERS AS A DOUBLE-EDGED SWORD IN CHRISTIAN-MUSLIM RELATIONS IN NIGERIA

By

RAPHEAL, Ojo Joseph

Department of Religion and African Culture, Adekunle Ajasin University, Akungba-Akoko,

Ondo State, Nigeria.

[email protected]

+2348032458049

Preamble

The Christian-Muslim relation in most times is not static especially in a multi-faith society like Nigeria. In some cases, it is that of peaceful co-existence, while in other times, it is soured by mutual mistrust, suspicion and intolerance arising from theological and doctrinal differences and ‘absolute truth’ claims. The constant religious face-off between the adherents of both religions is often heightened by the activities of some insensitive and unguarded religious leaders who exercise their religious clouts on the seemingly ignorant followers. Nigeria today has become a victim of religious intolerance with its attendant violent religious confrontations over the space of three decades, leaving behind colossal losses in its trail. The work, therefore, focuses on the effects of religious polemics or some of the unguarded utterances of religious leaders on the peace of the Nigerian society, and as well on how religious leaders could be used as vehicles for societal unity and development. The need to enhance the human rights of individuals through the constitution of the country, public enlightenment of the religious adherents and the leaders as well, maintaining functional security operatives, effective monitoring and controlling of the activities of religious groups, organizations and leaders among others are advocated as possible ways in ensuring proper religious understanding among the differing religious adherents in Nigeria.   

Keywords: Christian-Muslim Relations, Religious Leaders, Development, Nigeria

Introduction

Globally, no nation can experience any meaningful development in an atmosphere that is devoid of peace for it is the basis for every societal progress.  In his word, Hans posits that; “There is no peace among nations and within nations unless there is peace among religions” (Gwamna, 2010:167). This therefore underscores the view that the overall peace of every state is a function of the religious atmosphere in such a society.

The world today is more violent than ever before. Sometimes, the violence can be political, ethnic, economic and or religious. In most cases, to distinguish the main cause of such violence from other causes might be difficult. The factors could be a combination of two factors viz: ethno-religious conflicts or politico-religious conflicts. The religious experience in Nigeria today, as a multi-religious society so far has proved the contrary against the general belief and the widespread expectation of people about religion as an institution that promotes social integration. Christian-Muslim relation in Nigeria today (which are seen as the dominant religions) and even in the world at large is quite on a shaky ground. The relationship is highly characterized by mutual suspicion, mistrust and distrust. One fundamental truth is that there is high level of intolerance, thus, setting the stage for religious conflicts among the adherents of the two religious communities.

Obviously, evidences abound especially in the last three decades in the Nigerian experiences to support the above position. We hardly need to do more than read the headlines to ask, what has become of Islam and Christianity’s response to issue of interfaith enterprise? Nearly three decades have passed since the interfaith dialogue between Christianity and Islam got underway. Series of seminars, publications, symposia, among others have also been carried out with the bid to bring to the barest minimum the constant religious log-jam and to promote religious understanding among the adherents of the two major world religions. This effort has always proved abortive as the results have often showed the contrary in the Nigerian experience especially at the dawn of 1980s. It is no doubt that many have had the reason to question the place of religion in Nigeria as it has succeeded in playing a dual role both in promoting social integration and as well as breeding internal cleavages which frequently results in religious confrontation among the adherents of the two religions. 

In line with the above position, Omoregbe observes that;

Religion to a greater extent has aided social progress, educational development, interpersonal and international cooperation as well as mutual understanding among people. Looking at the other side of it, religion has also be the underlying force behind conflicts, civil as well as international wars, social stagnation  or even retrogression, oppression, discrimination, e.t.c. Hence, religion is a double-edge sword which is capable of cutting either ways with serious consequences (Omoregbe, 1999:1).

There is no doubt that the place of religious leaders in promoting religious understanding, peace and tolerance and on the other hand provoking religious violence cannot in anyway be undermined. Religions, as double-edged sword cannot be far from those that are in charge of it. Religious atmosphere in most cases can be determined by the religious leaders. Often time, the conflicting truth claims of Christianity and Islam had provoked ill will. They carried the burden of theological competition and in most cases willed political, economical, social, and even other factors under the cover of religion. The constant religious confrontations in Nigeria suggest that there is still the seed of intolerance growing rapidly among the religious adherents of Christianity and Islam whose leaders, when given proper examination, are not far from such religious manipulation.

It is against this backdrop that this work seeks to look at the dual role of religious leaders in Christian-Muslim relations in Nigeria as being capable of promoting religious understanding or breeding religious intolerance on the ground of religious propagation among the adherents of the two faiths. Also, the work seeks to consider the effects of some unguarded utterances of these religious leaders; and as well proffer suggestions to the problem of religious intolerance which in most times have resulted in stark violent situation and religious confrontations among the adherents of the two religions in Nigeria thus, given rise to gruesome killings and wanton destruction of lives and property.

Religious Leaders and Peace in Nigeria

In the Oxford Advanced Learner’s Dictionary, a leader is defined as a “person or thing that leads” (Oxford Advanced Learner’s Dictionary, 2006, 669). By this definition, one can describe a “leader” as an “opinion leader” or an “arbiter”, and in the religious context; we can liken them to imam, reverend, bishop, pastor, preachers of any religion, religious teacher of any form, and religious journalist. From the above definition, one also appreciates the importance of a leader in any given organization as the person who plans and determines the thinking and action of his followers. Thus, explaining why leaders are credited or held responsible for the considerable deeds of their followers.

The activities of religious leaders across the world and Nigeria in particular today has on the one hand brought about peaceful co-existence and meaningful progress, while on the other hand, it has bred contempt, bigotry and tensed religious atmosphere, thus, snowballing into wanton destruction of lives and property.

Fundamentally, it is believed that a careful study of the relationship between the two religions shows that instead of using the areas of common interest between them to foster peaceful co-existence and better understanding, the leadership of the two religions; particularly the intellectuals or elites use considerable amount of their efforts (including their resources) in terms of literature and sermons to incite or create hatred and enmity among the followers (As-Sana’aani, 1960:116).  Many books have been written not to bring about reconciliation and understanding but in order to present “ugly side” of the other faith, even if this so-called “ugly side” may even have been deliberately falsified. Cases in point are the works of G.J.O. Moshay: “Who is this Allah” (Moshay, 2010) and “Anatomy of the Qur’an” (Moshay, 2007)on one hand, and on the other hand; “Crucifixion or Cruci-Fiction?” by Ahmed Deedat (Dedat, 2011). These works are complete examples of casting of aspersion on what other people hold in high esteem and relegation of esteemed values and belief system. Going through the various pages of these works can easily steer up nasty and nagging reactions among the differing adherents, thus, widening the existing vacuum created by religious intolerance among the people.   

The scholars, though knowing quite well that only tolerance and the spirit of give and take can bring about peaceful co-existence, refuse to recognize and accept the right of other faiths to exist in the first place, and even less of giving other rights that make existence meaningful.  Both Christian and Muslim leaders are actively involved in campaigns of hatred against each other. This is manifested in various forms including: incitement, distortion of facts about each other’s beliefs and casting of aspersion on others (through the power of media) that is often regarded or seen as a battle between “us” and “them.”

From the Christian point of view, a religious leader must be seen as someone who possesses some qualities/traits which will make such a person to serve as a good example for others. In Paul’s exhortation to Timothy, he listed some of those traits that are apposite for a would-be leader. Paul says:

This is a true saying, if a man desires the office of a bishop, he desireth a good work. A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous. One that ruleth well his own house, having his children in subjection with all gravity; (for if a man knows not how to rule his own house, how shall he take care of the church of God?) … – I Timothy 3:1-7, (New International Version).         

On the other hand, Islam also attaches importance to the position of leadership to the extent that no matter how small the number of Muslims in any given situation may be, be it on a journey or a gathering, a leader must be appointed. He must be the best among them in terms of spiritual disposition and character. While he is charged with good and responsible leadership, he is also assured of absolute loyalty for as long as he is within his limit (Omotosho, 2003:15-31).

The above explanation shows the extent to which a leader is responsible for what is going on in his/her organization. The leadership of the two religions in Nigeria which often engage in a war of attrition cannot exonerate themselves from the present situation between the followers of the two religions. Because whatever idea or impression is held by the followers of each religion today, this depends on the kind of information that has been passed down to them by their leaders.

Religion is one hard subject to approach objectively. By its nature, it dwells and thrives on emotion. Moreover, where emotion holds sway, reason is held captive. Thus, religious argument is like the man in the anecdote. It goes round and round in circles, endless, inconclusive, and frustrating. According to Karl Max, religion is the “opium of the people,” (Holborn, 2008:399) because religion rules the heart. The gradual ascendancy of religion from the opium level to a more lethal pedestal, especially in Nigeria today is quite alarming and dreadful. Many religious leaders have succeeded in poisoning the minds of the followers (since they have strong influence on their minds), thus, turning little misunderstanding that ought to be settled or resolved amicably into sacred battles.

We are aware of the fact that religion is essentially and primarily an individual affair. Some may argue that religion is a communal affair. However, we would assert that it is only in religious extremism that domination, discrimination, intolerance, threat, subjugation and persecution is placed. Nonetheless, we want to allude to the fact that the “ethics” of each of the two religions demand love, peace, justice, and tolerance of other people and religions. In the quest for personal gains, political interest among others, individual religious leaders and a handful of politicians exploit the underprivileged masses. In effect, the ruling elite deploy religious sentiments to polarize the people and create unnecessary and unhealthy tension.

Tolerance is not only needed to avoid disaster, but also if the Nigerian state is to remain healthy politically (Ajayi,). Unfortunately, extremism, fundamentalism and bigotry have no room for tolerance. Intolerance has no room for compromise, and in such a situation any state experiencing such is headed for violence and collective suicide.

Taking a look at the Christian Crusaders at the beginning, one might be tempted to ask this question; “Can this act of cruelty be found in the teachings of Jesus Christ?” In the view of this doctrinal basis, the activities of the early Christian Crusaders were completely seen as an aberration from the original set standard. Molloy therefore reiterates that; “the crusaders did ideological damage against Christianity by projecting it as killing others for religious reasons, something quite foreign to the commandment of Jesus” (Molloy, 2002:6). As we have earlier pointed out, some of these religious leaders have greatly influenced the minds of their followers, some to the positive side, while others to the negative side.

Looking at some of the religious leaders in Nigeria, taking for example the contributions of the onetime Christian Association of Nigeria (CAN) Chairman and presently the Archbishop of Abuja Diocese of Catholic Church –John Cardinal Olorunfemi Onaiyekan, one will see that he has taken series of steps in pursuance of religious understanding and peaceful co-existence in Nigeria. This outstanding religious leader has been an advocate of peaceful co-existence and seeing to it that what we have today as a nation conforms to the desires of our founding fathers: Ahmadu Bello, Tafawa Balewa, Obafemi Awolowo, Nnamdi Azikwe, Herbert Macaulay, among others who passionately pursued a united nation bound together in love, unity and progress.

While addressing the issue of religious conflict with particular reference to the role religious leaders are expected to play in enhancing a peaceful atmosphere, Onaiyekan, in his public lecture titled “Dividends of Religion in Nigeria,” posits that;

… When religion is dragged into conflicts that have other causes, it has the negative and unfortunate consequence that the real force and positive power of religion to bring about peace and reconciliation are compromised, jeopardized and subverted. The result is that religious leaders become not only part of the problem, but may even find themselves cast in the figure of warlords. I believe this requires careful attention on the part of all concerned beginning with religious leaders. They ought to be constantly aware they may be drafted into battles that are not God’s own… Above all, religious leaders should indeed be leaders in this regard (Onaiyekan, 2010:39-40).  

A careful look at the position of Onaiyekan as revealed above shows the overwhelming picture of every religious leader in enhancing peaceful co-existence which he has painted and the magnitude of their influence especially when it comes to the issue of religious crisis. Since the position of leadership is a sensitive one, it therefore becomes imperative for religious leaders to see with every sense of caution how they can influence positively and never to be used as instrument of promoting rancour or religious crisis in the Nigerian society. 

One important thing that we must note is the fact that, proper understanding of other people’s faith must be achieved in order to respect and appreciate them for who they are and for what they believe in. This, therefore, must start with the leaders. As Akinseye has rightly observed, in religious interaction, understanding is very important. He is of the opinion that; “when the different interacting religious groups fail to appreciate each other’s merit and contribution because they do not possess the knowledge of the other people’s point of view, the result will be faulty judgement and erroneous conclusion”, (Akinseye, 2010:153).

Another prominent Christian leader and a prolific writer is the Catholic Bishop of Sokoto, Rev. Fr. Matthew Hassan Kukah. One of his prominent works that has been able to open the minds of many to some of the issues that surround the religious unrest in the Nigerian experience is titled: “Religion, Politics and Power in Northern Nigeria”. Kukah has immensely contributed to the stability of Nigeria through his works and speeches. As part of his reaction also at the funeral mass of the December 25^th, 2011 Boko Haram(See Notes) bomb blast at a Catholic Church in Madalla, Niger State, he said that the religious leaders across the faiths must stand up and face the challenge of the times by offering “a leadership that focuses on service to humanity” (http://www.parliamentofreligions.org/index.cfm, 2012). Out of pain and passion for his beloved nation, he further laid bare his mind this way:

These are troubled times for our country; I say so because amidst this confusing debris of hate, anger and frustration, we have had some very interesting dimensions. “As Nigerians, Christians and Muslims, we must stand together to ensure that our resources are well utilised for the common good. “These are difficult times but they are also times of promise; our country has turned its back on all forms of dictatorships. “Our hands are on the plough and we are resolutely committed to democracy (http://www.parliamentofreligions.org/index.cfm, 2012).

The co-founders and national coordinators of the Muslim-Christian Dialogue Forum of Kaduna in 1995 are two men with deep roots in the opposing communities, both of whom have turned away from violence and militancy and instead embraced nonviolence, reconciliation, and the advocacy of peaceful relations between their communities. Apparently, once they were bitter rivals, but now they consider themselves brothers. In fact, at one time, they each tried to have the other killed. James Wuye and Muhammed Ashafa are living proofs that people can change, and that the urge for revenge can be replaced by an urge to foster reconciliation and peaceful coexistence (http://www.Muslim-ChristianDialogueForum.co.org/index, 2012).

At the point when they came to realise the need for them to embrace harmony and promote love and tolerance among the two communities, they soberly reflected upon their past dealings thus:

We both, in the past, had been involved in a war of words through various publications . . . In these papers we expressed radical, provocative ideas from the stand points of our religions, on which we would refuse to negotiate for any reason. These uncompromising attitudes, in the past, had resulted in a tense atmosphere that did not allow room for dialogue or for any form of interaction between us. Everyone was trying to outwit the other. To the Pastor, the goal was total evangelization of the country, while for the Imam it was total Islamization. These were our positions before that fateful meeting and introduction (http://www.Muslim-ChristianDialogueForum.co.org/index, 2012).

It is quite perturbing that the seed of religious intolerance which had been silently sown as far back as the period of colonialism in Nigeria is now been watered by religious leaders who are in most cases unconsciously ignorant of the aftermath effects of their actions. Thus, widening the gulf of religious intolerance among the two religious communities.    

Religious Incitement (Polemics) and the Nigerian Peace

            Taking into consideration comments of some prominent religious leaders (both Christians and Muslims) in Nigeria, one will definitely see the concept of consolidation and expansionism as part of their major worldviews. Christian-Muslim polemics have been a major source of the hatred, fear and suspicion which exist between Muslims and Christians. Unguarded utterances by some Christians in the south in particular, in the works of the Jehovah Witnesses(See Notes), some other Pentecostal preachers and various Aladura (See Notes) preachers, who spare no blows in attacking and ridiculing the teachings of Islam. Muslims on the other hand, both in open Wa’azi – sermon and writings, ridicule Christian beliefs. On the part of the Muslims, this religious polemics characterize the northern parts of the Nigerian society. This is also the situation in other parts of the world which is not only peculiar to Nigeria.

For instance, one will notice the worldview of an average Muslim as it re-echoes itself in the comment of a renowned Islamic leader in Nigeria and also the only Nigerian recipient of the King Faisal Laureate Award, the Muslim equivalent of the Nobel Prize – Abubukar Gumi. Records show that Gumi had repeatedly said that there will be no peace in Nigeria unless everyone becomes a Muslim, (Boer, 2004:141).Part of his comment was that, Nigeria will divide into two, if the presidency is not in Muslim hand, (Boer, 2004).From the political platform, Gumi will prefer a political system “that is rooted in Islam”, (Boer, 2004). According to him, “Muslims and Christians should have their own parties. In any mixed party, Muslims would not allow a Christian to serve as leader”, (Boer, 2004).

On another occasion, a Christian leader, a renowned Catholic Cardinald Reverend in Lagos – Olubunmi Okogie, seeing the constant religious mayhem been meted on some Christians in the northern part of Nigeria reacted thus; “we just want to keep Nigeria going just because of peace, but if anybody tries any nonsense this time, I don’t care, I will burn the nation because it is going to be a religious war and nobody will dare stop anybody, no gun will stop it”, (Ehioghae, 2011:363). The above position of this Christian leader, to an average mind, might be seen as a threat which was probably uttered out of frustration and annoyance. But, to some Christians who will not be ready any more to toe the path of silence in the face of constant confrontations, it could be taken as a sign of unwillingness to “turn the other cheek” even as there appear to be an unrelenting effort on the part of the person who is slapping to stop. But, as we have earlier pointed out, religious leaders hold great sway on the people. They are been emulated by members without necessarily questioning their actions or authority as they are often considered as “God’s servant” who represent God before his people. Sensitive statements, example of which we have pointed out above are often taken dogmatically by the faithful followers of these religious leaders without any recourse to reasons that gave rise to them.  

The place of the religious leaders and intellectuals in causing a violent religious atmosphere through their preaching, method of proselytization, unwarranted polemics, and their publications cannot be over-emphasized. According to Gwamna; “Some religious leaders control the minds of their adherents who are often ignorant and needy, exploiting them for selfish advantage. The “God” preached by some religious leaders seems not to be the God of justice and love, but an “intolerant God” who fosters hatred and division”, (Gwamna, 2004:52).

Religion is a power tool in the hands of those who use it. It is capable of performing dual purposes – uniting and as well capable of dividing the society apart. However, it is pertinent to say that the dominant model of religious learning ordered by major Nigerian religions has been faith oriented and overwhelmed by religious indoctrination and dogma. Religious education was used basically to get people to embrace Christianity or Islam. It could also serve as a process or formation for religious tolerance and dialogue, but this has been jettisoned while the former has taken precedence over the latter. Consequently, most children and youths are educated within this framework and thus, inclined to a blind faith that is void of tolerance of the people of other faiths. Religious intolerance is thus, to a great extent, the outcome of the way in which religious education is taught. It is therefore not surprising when we see children growing up very intolerant, exclusive, with lack of openness to dialogue.

In most cases, the causes of the religious clashes/conflicts are of course, a long history of small events, each of which, when it occurs, is carefully entered in the ‘unforgiving and unforgettable memory’ of the religious leaders as one more event that proves the crucial point that the government is in favour of one religion over the other, (Emenalo, 1989:104). Pondering upon such, that is, the past hurts in most cases is like fanning the embers of violence and disintegrated society. The fall-out of such situation is what Arinze from his own stand point describes as what often degenerates into violence. He observes that:

Some of the older religions have burdens of the past which their followers today inherit from history and for which the present followers are not responsible. Some of these historical memories are loaded with misunderstandings, exaggerations, unclarified historical details, unhealed anger handed from generation to generation, unjustified generalization and a forcing of the mentality of our times to ages gone by …(Arinze, 1997:63).

Such as observed by Arinze is the religious atmosphere in Nigeria in most times in which the religious leaders themselves who are to be seen as advocates of peace and love are now the captain of division through their actions and unguarded utterances. Most of their claims are actually unwarranted.

Religion is volatile in nature which often creates a reactionary effect and can easily attract massive support either in the positive or negative direction. This brought to bear some of the cases of reactionary effects of religious unrest especially in the northern part of Nigeria, whereby there has always been some unwarranted religious confrontations among the Christians and the Muslims. In most cases, some of these religious “fundamentalists” are claiming to be fighting or carrying out their own religious allegiance to their “Brothers and Sisters” that are been persecuted in other parts of the world.

At times, religious leaders are found at the fore front of these confrontations by way of leading their followers to what they often term as “carrying out religious duties.” A blood bath was recently avoided through the timely intervention of some well-meaning people, including the President of United State of America – Barak Obama where one Pastor Terry Jones almost succeeded in rabble-rousing his church members to embark on what may be termed as sacrilegious mission in the public burning of the Glorious Qur’an in United State of America, (Branigin, 2012).Given that he succeeded with such a destructive plan, the reactionary effects in Nigeria (especially in the northern part) and other parts of the world would have been liken to letting the hell loose. This position can be buttressed with the experience that trailed the September 11 incidence of 2001 which was given religious colouration. The Nigeria society witnessed religious confrontations (especially in the northern part of the country) that led to wanton destruction of lives and property all in the bid to defend what they perceived as persecution of their “brothers and sisters” that are going through some forms of unjust treatment or the other in other parts of the world.         

Effects of Religious Incitements on Christian-Muslim Relations in Nigeria

There is no doubt that religious leaders played very significant role in determining the socio-political development and the stability of the nation. They are often seen as epitome of “peace” which people look up to as models that must be emulated in all ways. The consolidation (See Notes) tendency of Islam and that of expansionism (See Notes) of Christianity, in a multi-faith society as the case is in Nigeria has created a lot of unrests; thus, resulting to stern confrontations among the religious adherents of both religions. The religious atmosphere in the past three decades will attest to this which has witnessed wanton destruction of lives and property.

Importantly, what one can see through this work is the fact that the religious leaders are unconsciously raising confronting armies (potential militants and fundamentalists) in silence through their unguarded utterances; this therefore does not in any way help matters. Because of its volatile nature, many religious leaders (among the Christians and Muslims) in Nigeria have succeeded in manipulating religion to press home their quest for “absolute truth” which their religion holds unto without putting into consideration the faith of others. Religious understanding and tolerance has therefore become a mirage. Many adherents have become brainwashed and been used as tools to foment troubles (political, religious or ethno-religious) in the nation.

The collusion of the two foreign religious worldviews (Christianity and Islam) in Nigeria has also brought about conflicts in conversion trends. It is revealing that the methods of proselytizing used by the religious leaders of the two religions appear to be a betrayal of the message of peace, love and spirituality they are canvassing about. Behind the evangelization and propagation of their religious truths lies real acrimony, bitterness, hostility, and even bloodshed at times were been waved like a dangerous dagger on the faces of people. The religious leaders see each other as “enemies” that must be conquered by all means, even if it requires going the extra mile of destroying the religious truths of the other religion so as to win more converts. This tendency is silently been transferred to the adherents of the two religions. 

In most cases, the methods of conversion used by religious leaders were sometimes crude and unspiritual for they might not give room for conviction and acceptance which in turn can lead to loyalty and devotion. According to the Islamic faith, “holy” war in most cases applied for the purpose of winning converts in the faith, and this is done through jihad. To the Christians, though they do not engage in physical combat or violence (especially in our contemporary time like the days of the Crusaders in the 11^th Century) for the sake of winning souls and ‘expanding the kingdom of God here on earth’, but most of the Pentecostal preachers go all the way in discrediting the other religions, making mockery of them, thereby rubbishing their highly exalted religious beliefs and relegating them to the background. When a particular religious belief is been preached in such a manner, the resulting effect is usually disastrous. In most cases, under the guise of religion, those in the disadvantaged turn violent, believing they will enjoy divine favour. Worst still is the fact that the group who already enjoyed disproportionate power (and other resources) persuades themselves that religious injunctions, like the need to convert the “heathen” or the need to spread “freedom,” justify the use of their “superior force” against disadvantaged others, construing such aggression as benevolent, meritorious, or holy, (Audu, 2008:102).

More so, through the unguarded utterances of some of the religious leaders, a platform for religious identity/affiliation which has replaced the corporate existence (communal living) of all in the society has been created. It is quite unfortunate that, the society has become polarized along the religious divides. Thus, the explanation for the chronic and enduring malaise of any society or group cannot be considered outside of its operative social order or philosophy/principle underpinning it. The problem of religious intolerance therefore must be understood in the context of the operative religious order, and the philosophy/principle on which it is based. Hence, the expression of love that does not cut across religious boundaries. The issue of inter-marriage among the adherents of the two religions today is a grave error, if not an abomination or completely a taboo; except in some cases and some ethnic groups (especially the Yoruba nation from the South-western part of Nigeria) who could allow such, given some conditions. This simply means that, once one does not belong to a particular religious group, such a person might not be privileged to enjoy any benefit(s) coming from such a group. Akanmidu, in his own view on the above position posits on internal cleavages and its negative implication among the adherents of the two religions. According to him, he observes that:

The process of internal cleavages endorses mutual proximity and builds religious interest and as well internally consumed as it becomes the source of segregation, resentment, strife and conflict across religious boundaries. This scenario has put in place primordial identities fanning mistrust (suspicious of trust) or distrust (absence of trust)… the concomitant effect of this extraordinary development is significant to the overall resilient effect of the process of internal cleavages on religious truth claim, (Akanmidu, 2010:xxxiv).  

            The disadvantages that accompany internal cleavages outweighed the advantages thereof. In most cases, it only promotes peaceful co-existence among members of the same religious group (intra benefit). But, considering Nigeria as a multi-religious society, such an ideology will not be relevant to our peaceful co-existent. It often hampers the meaningful development of the nation at large.                                        

            On a deeper reflection, some of the incitements from religious leaders breed intolerance among the adherents of the two communities of faith – Christianity and Islam. Without mincing words, one will see that the religious adherents are highly intolerant to the people of the other religions. They become intolerant when the “religious faithfuls are unwilling to put up with the perceived lapses or excesses of others”, (Ehioghae, 2011:354).Through this, religious fundamentalists are been unconsciously raised. To further establish this issue of intolerance was the worry that was express by Yakubu Mohammed, Managing Editor of Newswatch Magazine, when he began to question what went wrong between the Christians and the Muslims since they both preach peace. He copiously asked:

If the two religions preach peaceful co-existence, love and harmony, what went wrong in Kaduna State, where so many lives were lost and inestimable property including such holy places like mosques and churches were desecrated and touched during the unprecedented display of intolerance and fanaticism? What went wrong? (Adekunle, 2009:10).  

The position of Akanmidu as stated above concerning the evil of internal cleavages is sufficient enough to explain why the two religions that claim to preach love and peace still engage in fierce battle of words and arms. Their concept of peace which the religious leaders often canvass for does not in any way cut across their religious boundaries. What went wrong actually was intolerance, misuse of religion, manipulation of religion by religious leaders and some unscrupulous individuals who often take advantage of disputes that could have been easily resolved for their selfish end.       

It is really disturbing that in one moment, perhaps for exhibitionism, the adherents of other religions are the best of friends, co-existing peacefully. But in another moment, their relations are soured by a deep-seated mutual distrust (absence of trust), mistrust (suspicion of trust), creating a wedge in human fellowship and love. In this case, their eyes are full of daggers and their hearts boil over with hatred, chauvinism, and in turn bitterness takes over their relationships; and the floodgate of violence is thrown open which are evident in cases of religious violence.

In most cases, there are combinations of factors that transcend the coast of religion which has helped in creating a “mass psychology of hatred” towards each other, thus, resulting to violence and possibly, reprisal attack. These factors, which could be economical, political, social, or otherwise, and even religious as well, provide not only the rationale but also the justification for violence attacks, even if arson in principle is not approved by either of the religions.

Religious confrontations which is often a consequence of the insensitivity on the part of religious leaders, has resulted in displacement of people, destruction of human beings and property, hampers educational, political, social and psychological well-being of the nation, (Isiramen, 2010:338).

The Way Forward

Though Nigerians have reacted in different ways, and different suggestions have been made on the place of religious leaders as double-edged sword in Christian-Muslim relations in Nigeria, but it appears as though government and even the general public have turned deaf ears to the matter. Nevertheless, we shall also add our voice on the same matter in order to chart a course towards the desired pursuit – peaceful co-existence and national integration among the adherents of the two foreign religions.

To start with, the Fundamental Human Right of an individual must be sufficiently protected by the Government. Religious intolerance, bigotry, fundamentalism and fanatism on the part of religious adherents of both religions have crippled the rights of many Nigerians. When the right of an individual is fully guaranteed through the constitution of the country, whipping up of sentiment or instigating others by some religious leaders through their unguarded utterances will reduce, if not completely eradicated. This is because the Rule of Law must surely take its full course.

Religious leaders must come to term with this bitter truth that, there are other religious beliefs other than their own and such must be tolerated and accommodated with the spirit of love and respect. They should ensure that preaching engagements are not inciting and or insulting. They must come to the fact that, making converts must be done through “persuasion” rather than “compulsion” or “alienation.” Religious organizations must be allowed a full charge in controlling open air preaching engagements, and effective monitoring measure must be put in place both by government and the religious institutions like Christian Association of Nigeria (CAN) and Ja’amtul Nasril Islam (JNI) to checkmate any excesses and unguarded utterances which are capable of breeding religious intolerance and bigotry. It is therefore important to say that, religious virtues and the positive elements of faith like love, justice, compassion, forgiveness, patience among others must be the major focus and quest of the religious leaders who serve as role models to many followers.  

Nigeria as a nation has suffered so many setbacks due to incessant religious crises. One will be right to say that, we have lost count of the number of lives that have been wasted in some of these religious confrontations, not to talk of the emotional and psychological trauma that many have suffered. The inability to accommodate others, frequently results to taking arms against each other on a slightest disagreement even if by principle, arson is not allowed within such a religious settings. It is on this basis that proper training must be given to religious leaders which must centre on religious tolerance, sanctity of life, universal brotherhood of man. Close monitoring by government must be put in place to control the activities of some of these religious bodies or organizations for the pursuance of peaceful co-existence, and to forestall frequent breakdown of laws and orders.

To effectively mitigate against the persistent occurrence of religious violence in Nigeria, the government need to be pro-active by way of promoting the culture of tolerance among adherents of varying faiths. This can be better achieved through education and enlightenment of the people through mass media, civil society organizations and educational institutions; to respect and tolerate other religious views as well as extol the culture of others. Adherents of both religions should also be enlightened through the use of credible religious leaders, scholars, organizations, to imbibe the habit of reporting through the right channel, if offended by any member or group of the opposing religion instead of taking laws into their hands. It has been suggested that religion is best protected by promoting tolerance and non-discrimination and the cultivation of suitable attitudes of the people through education and sustained public enlightenment, (Gamaliel, 2011:137).

A common aphorism says, “A hungry man is an angry man.” Still another says, “An idle mind is the devil’s workshop.” There are two major “devils” that are confronting many Nigerian youths today – “unemployment” and “poverty”. The government must put in place proper measures to tackle these nagging problems which are the basic needs of every person in the society. Another issue that requires urgent attention in solving the problem of religious confrontation is that of illiteracy. Basic education should be provided for everyone under the Universal Basic Education. In line with this proposal, effective monitoring team also must be put in place to monitor the implementation processes, so as to avoid the diversion of such plans into fulfilling a selfish end. 

Religion is a phenomenon which in many times has become a highly volatile subject, many times assuming dangerous dimensions which threaten national unity and stability. Therefore, it becomes imperative for educational awareness to be created right from the family and the religious levels. At these levels, religious tolerance should be encouraged especially in a multi-religious society like Nigeria. The educational curricula should be reviewed from the lowest cadre of education to include subjects/courses like morality, ethics, religious interaction, universal humanity, universal fatherhood of God, and many more. Once the proper orientation of an individual is gotten from the grassroots, it will go a long way in enhancing the public life of the nation at large.

In realization of the above position on educating the people, the first chapter of The Great Learning (one of the Four Books of Confucius) succinctly captures it thus;

When true knowledge is achieved, then the will becomes sincere; when the will is sincere, then the heart is set right…; when the heart is set right, then the personal life is cultivated; when the personal life is cultivated, then the family life is regulated; when the family life is regulated, then the national life is orderly; and when the national life is orderly, then there is peace in the world… (Umejesi, 2010:155).   

It is therefore imperative to submit here that, if proper education is not gotten at the individual level, people can easily be tossed anyhow by any forms of religious indoctrinations that come their ways. The determinant factor of the nature of relationship that exists between Christians and Muslims is largely hinged on the nature of religious orientation given by religious leaders.  

Dialogue is another veritable tool in resolving conflict. Dialogue here, must be based on sincerity on the part of the interlocutors, sympathy and empathy, respect, openness of mind, and also with the quest to achieve peaceful co-existence no matter what the situation might be. We must bear in mind that, violent begets violence. To achieve a proper religious understanding among the adherents of the differing faiths, religious leaders must constantly and sincerely engage themselves in dialogue of discourse (See Notes),this will enable them to fully appreciate other religious beliefs and practices. Part of the resolutions arrived at in the 30^th Anniversary of the Institute for Interreligious Affairs which they all saw as a reliable way of handling the problem of religious intolerance among people of diverse faiths is quite germane here. According to them; “One of the practical orientations suggested is the dialogue of life, the most essential aspect of dialogue, where in the daily practice of living together in brotherhood, helpfulness, and open heartedness, Muslims and Christians mutually witness to each other from the values found in their own faiths”, (FABC, 2012). It has been suggested that each participant must come to dialogue with honesty and sincerity, self-definition, avoidance of hard and fast assumptions, cautious, such a person must not be self-opinionated, reverence must be there, unlearn misinformation, e.t.c. (Igboin, 2010:145). Therefore, every act of religious polemics must be frowned at with all honesty.

Functional security operative system should be put in place by the government. This is to forestall situations in which people will be tempted to take laws into their hands on the ground of any slightest disagreement, or in a case where they are been incited or instigated under the guise of religion to carry out any action that can jeopardize the peace of the society. This behoves upon the government an urgent need to consider the issue of functional security with every sense of seriousness especially in the light of the position of Section 14 (2b) of the 1999 Constitution of the federal Republic of Nigeria which states, in part that; “security and welfare of the people shall be the primary purpose of Government” (Nigerian Constitution, 1999).   

Going by our National Anthem, there are two statements that read thus; “the labours of our Heroes past”, and “shall never be in vain”. If we must not destroy what the founding fathers built through their selfless services and commitment, then all hands must be on deck, (including the religious leaders) to jointly prevent or avert any form of religiously motivated attacks, and evil tendencies in the society. This must be seen as a demonstration of one’s commitment to the common values of compassion, mercy, and social justice for all people. It is to this end that we wish to reiterate that the essential virtue of religions – love, peace, justice, sanctity of life, among others should be emphasized upon.

In most cases, it is always convenient for us to continue to blame colonial legacies for the deepening crisis of sustainable governance, democracy, religion and development in Nigeria. But, judging from a deeper reflection, there are so many internal contradictions which have added bite to the problem, thereby resulting to constant religious confrontations. For any meaningful development and peaceful co-existence to be achieved in Nigeria today, as argued by Akinwumi, the people in government or the leaders that have taken over from the colonial masters now must explore this opportunity for meaningful development instead of squandering them and that, they must come out of their wrong interpretation of the state as an “arena for primitive accumulation of capital”, (Akinwumi, 2009:11).

Conclusion

Of a truth, the recourse to absolute truth as the pivot of religious tradition has been the womb that conceives religious intolerance, bigotry and violence. “Truth-claim, which is common with monotheistic religions, has led to conflicting nature of truth”, (Igboin, 2010:145). It is quite unfortunate today that Nigeria has become a victim of religious intolerance with its attended violent religious confrontations with innumerable numbers of lives wasted and invaluable property destroyed over the space of three decades. In most cases, the unguarded utterances and or publications of religious leaders cannot be divorced from the factors that are responsible for such incessant religious unrests in our contemporary society.      

To this end therefore, the principles of religious tolerance and understanding among Christians and Muslims are essential in enhancing the possibility of the “project Nigeria” and promoting religious understanding in a multi-religious society like Nigeria. We can therefore submit here with the words of Sa’adatu that:

Admittedly, conflicts and strife are inevitable, especially between different ideologies or religions, as indicated by the Crusades, which were religious wars in the Eleventh Century. However, it is the escalation of crises and conflicts, resulting in death and destruction, which is shocking and constitute a colossal threat to peace. Peace needs to be understood and practiced not only within the context of a cessation of hostilities, but by deeply identifying the underlying causes of the conflicts and finding solutions or preventive measures. Crises, conflicts and violence undermine national integration and peaceful co-existence among people of different faiths, (Liman, 2009:171).       

            Friction in every human society is a normal and common phenomenon which must be handled with care. Religious leaders therefore must come to the understanding that the era of Crusaders and Jihad has gone. What is needed in the contemporary Nigeria is not rancour and religious intolerance, but that the culture of tolerance must be embraced among the adherents of the two major religions in Nigeria – Christianity and Islam. “Thus, the prophets in Nigeria must see themselves more importantly as peacemakers. While he is a warrior against social and political ills, his goal must always be the peaceful co-existence of the entire citizenry”, (Ejenobo, 1993:30). The position of Cardinal John Onaiyekan must be given a deeper reflection even as we look forward to a one and indivisible Nigeria. He is of the opinion that; “if we push our nation too far to the point of a crisis and we prove right the prophet of doom that this nation will scatter, when it does, who gains?” (Alli, and Omokhunu, 2013:59).The express answer is that, everyone will surely suffer for it.        

            It is our presupposition and belief therefore that, religion can be utilized to forge better relationships between adherents of differing faiths than to be manipulated by a few elites, charlatans, and religious warlords/leaders, in order to divide, subjugate and oppress people with the main aim of pursuing selfish agenda as against the corporate existence of the nation. Therefore, “to keep Nigeria as one and indivisible nation is a task that must be earnestly pursued.” Hence, religious leaders must see this as a “must to do” task which must be pursued with vigour and sincerity. 

References

Adekunle, J.O. (2009) “Religion and Politics in Transition,” in J.O. Adekunle, (ed.) Religion in   Politics: Secularism and National Integration in Modern Nigeria, Eritrea: Africa         World Press, Inc., p.10

Ajayi, F. Book Review: “The Effect of Religion on the Political Process: The Case of the Federal Sharia Court of Appeal (1975-1990).”

Akanmidu, R.A. (2010) “The Principles of Tolerance and Understanding: A Comparative            Dimension of Coherence across Religious Boundaries in Nigeria,” in Suleiman, M.J.    and Akanmidu, R.A. (eds.), Religious Experiences in a Multi-Religious State, First           National CONFAB, 18^th -22^nd October, p.xxxiv

Akinseye, F.A. (2010) “Religion and Violence: A Christian Discourse,” in R.A. Akanmidu,         (ed.) et. al. Religion and Democracy in the 21^st Century, National Association for the            Study of Religions (NASR), p.153.

Akinwumi, O. (2009) “Before We Set the House Ablaze: Let us Consult our Oracle          (History)”. The Third Inaugural Lecture Held at Nasarawa State University, Keffi on December 11^th, p.11

Aladura: These are the African Independent Churches which are commonly found (especially)   among the Yoruba people in the South-Western part of Nigeria. Their mode of           operation in most cases is tied to aggressive prayers and more traditional in nature.           Hence, their name – Aladura (the Prayer ones). 

Alli, Y. and Omokhunu, G. (2013),  “Nigeria’s Break-Up will be in Nobody’s Interest,     Onaiyekan Warns – Oritsejafor to Jonathan: Expose Sponsors of Boko Haram”, in The      Nation, Friday, May 31, p.59

Arinze, F.C. (1997) Meeting Other Believers, Nairobi: Paulines Publications, p.63

Audu, S.D. (2008) “A Historical Overview of the Violence of Religion and the ‘Religiousness’    of Violence,” in Insight: Journal of Religious Studies, Babcock University, Vol.4,   September p.102

Boer, J.H. (2004) Studies in Christian-Muslim Relations – Vol.2, Muslims: Why the Violence?     In Nigeria’s Decades of Blood, 1980-2002, Vol.2, Jos: Honey City Press, p.141

Boko Haram: It is an Islamic fundamentalist sect in Nigeria which demands for the         dismantling of Western educational and political institutions in favour of orthodox       Islamic state. Their mission is to “clean up” the Nigerian system which is polluted by       secularism and to establish a society predicated on core Islamic values and doctrines.             (J. Lengmang, “The Upsurge of Religious Fundamentalism: A Critical Reflection in the         Light of the ‘Boko Haram’ Phenomenon in Northern Nigeria,” in S.G. Best, (ed.) Religion and PostConflict Peacebuilding in Northern Nigeria... p.95).  

Branigin, W. (2012) “Obama Urges Florida Pastor to call off Koran Burning,”       http://www.washingtononpost.com/wp-dyn/content/article/2010/09/09 (Retrieved on            March 16, 2012).

Consolidation Tendency: What is often found among the Muslims is establishing a solid            hegemony and unbroken cord of brotherhood wherever they found themselves. This           becomes the general tendency in most of their communities. This consolidation     tendency becomes clear in some of our communities whereby it becomes difficult if not          impossible for a non-Muslim member to be allowed to live in their midst, not to talk of   erecting a place of worship (church). Such an area is designated purely for Islamic            activities and for Muslim Umars. This situation is often found in most of the northern         cities and communities of Nigerian society and some other parts of the country; e.g. in      Jos, Kano, Kaduna, Sokoto, Zamfara, Ilorin, e.t.c.  

Deedat, A. (2011) Crucifixion or Cruci-Fiction? ISBN: 0035761237

Dialogue of Discourse involves people of different faiths coming together to exchange    information and ideas on their respective religious beliefs and heritage. They articulate faith perspectives, and encounter one another, in an effort to understand the religion of     the other at a deeper level, and as articulated by qualified and well prepared      representatives of the other religious traditions.—( J.D. Gwamna, Religion and Politics    in Nigeria…p.175)

Ehioghae, E.M. (2011) “Religion and Violence in Contemporary Nigerian Society: A Proposal    for Peaceful Co-Existence,” in Akanmidu, R.A. (ed.) Thoughts in the Humanity. Ilorin:          Decency Printers & Stationary Ltd., p.363

Ejenobo, D.T. (1993) “Religious Leaders as Political Actors: The Example of Israelite      Prophets,” in Abubakre, R.D. et.al. (eds.) Religion and Politics in Nigeria, Nigerian Association for the Study of Religions (NASR), p.30

Emenalo, P.N. (1989) “The Relationship between Islam and Christianity in Nigeria: Problems     and Prospects” a B.A. thesis submitted to the Department of Religious Studies,       University of Jos, p.104

Expansionism: This is the general perspective among the Christian community which in most    times is hinged upon the Great Commission, commanding the Christians to go out and      preach the Goodnews to the sinners or the unsaved. The need to expand their territory       and base becomes necessary and important in view of the command of Jesus Christ.             This therefore, is established in Matthew 28:18-20 where the Great Commission was           given by Jesus Christ. Christians see this task as a-must-do not minding how others feel    about their action. Many dared and damned every consequence just to fulfil this         ultimate task. It is often referred to as a clarion call.   

FABC Office of Ecumenical & Interreligious Affairs (OEIA), FABC, Paper S.NO. 131,   Dialogue in Asia 30^Th Anniversary First Bishops’ Institute for Interreligious Affairs      (BIRA) (Culled from the internet on 18^th August, 2012)

Gwamna, J.D. (2004) “Ethnic Conflicts and Political Development in Africa: The Challenge        for the Church”, BETFA Journal of the Ogbomosho Circle, 3, p.52

Gwamna, J.D. (2010) Religion and Politics in Nigeria, Jos: ACTS Bookshop, p.167.

Holborn, H. and Haralambos, M. (2008) Sociology: Themes and Perspectives, 7^th Edition,            London: Harper Collins Publishers Limited, p.399

http://www.Muslim-ChristianDialogueForum.co.org/index (retrieved on July 15^th, 2012)

Igboin, B.O. (2010) “The Concomitance of Religious Conflicts in Nigeria: Secularity,      Tolerance and Dialogue,” in Chepkwony, A.K.A. and Hess, P.M.J (eds.) Human Views        on God: Variety Not Monotony, (Essay in Honour of Ade P. Dopamu). Eldoret: Moi         University Press, p.145

Isiramen, C.O. (2010) “Religious Crises and Development in Nigeria,” in C.O. Isiramen, et.al.     (eds.) Religion and the Nigerian Nation: Some Topical Issues, Ibadan: En-Joy Press &         Books, p.338

J.D. Gamaliel, “An Analysis of Religion under the 1999 Constitution and Prospects for    Peacebuilding in Nigeria,” in S.G. Best, (ed.) Religion and PostConflict         Peacebuilding in Northern Nigeria. Ibadan: John Archers (Publishers) Ltd, 2011, p.137

Jehovah Witnesses: This is another group which could often be referred to as a sect in     Christianity that place much emphasis on aggressive evangelism. They are not into            establishing of churches here and there, but they denied themselves of their comfort by     way of trekking from one corner of the community to another just to see that the      Goodnews is preached. One thing about them is that, they are quite committed to the   task. Their consistence and commitment is sufficient enough to weary their listeners         down. 

Liman, S.H. (2009) “Shari’a and Politics: Crises, Conflicts and Resolutions,” in J.O. Adekunle,   (ed.) Religion in Politics: Secularism and National Integration in Modern Nigeria,       Eritrea: Africa World Press, Inc., p.171

Molloy, M. (2002) Experiencing the World’s Religions, London: Mayfield, p.6

Moshay, G.J.O. (2007) Anatomy of the Qur’an, Ontario: Chick Publications 

Moshay, G.J.O. (2010) Who is this Allah?, Ontario: Chick Publications

Muhammad b. Isma’il al-kahallani As-Sana’aani, Subl As-Salam, Dar Ihya, At-turath al’arabi,     Cairo, 1960, Vol. 1. p.116.

Omoregbe, J.I. (1999) Comparative Religion: Christianity and other World Religions in   Dialogue, Lagos: JOJA Press Ltd, p.1.

Omotosho, A.O. (2003) “Religious Violence in Nigeria – the Causes and Solutions: An Islamic   Perspective,” in Swedish Missiological Theme, pp. 15-31.

Onaiyekan, J.O. (2010) “Dividend of Religion in Nigeria”, Being a Public Lecture Delivered at   the University of Ilorin, Ilorin on 12^th May, pp.39-40

Oxford Advanced Learner’s Dictionary. p.669

The 1999 Constitution of the Federal Republic of Nigeria.

Umejesi, I.O. (2010) Oriental Religions: A Quest for Liberation and Wisdom, Ekpoma: Pon         Publishers Ltd., p.155

“Religious leaders in Nigeria call for Peace and Interreligious Cooperation.” http://www.parliamentofreligions.org/index.cfm. (Retrieved on February 20th, 2012).

“The Pastor and the Imam: The Muslim-Christian Dialogue Forum in Nigeria”

SECTION C

GENERAL EDUCATION AND PEACEFUL CO-EXISTENCE

RELIGIOUS ETHICS AND POLITICS: AN EVALUATION OF POLITICKING TOWARDS NIGERIA’S 2019 GENERAL ELECTION

BY

Ajani Tunde Olanrewaju

Department of Religious Studies, Adeyemi College of Education, Ondo

[email protected]

08136066819

Abstract

Nigeria politics is notorious for its squabbling and politicking in preparation for the general election. In the past elections, there have always been pre-election violence and manipulations. There have always been a lot of last minutes betrayals, cross-carpeting, character assassinations and the likes. This is ironical because all of those contesting for one political position or the other in Nigeria politics belong to one religion or the other. Therefore, this paper aims to examine the interplay between religious ethics and politics with the aim of identifying its effects on politics in Nigeria. Also, this paper evaluates the politicking acts of the politicians towards Nigeria’s 2019 General Election through the lenses of religious ethics. This paper employs a qualitative method for its data collection through text analysis which includes textbooks, magazines, journals, newspapers, documents from websites, conference proceedings, contents of electronic source, published and unpublished materials. This paper recommends that the principle of sportsmanship and fair play which religious ethics preaches should be embraced by Nigerian Politicians.

Keywords; Religious Ethics, Politicking, Election, Politics, Evaluation.

Introduction

A lot of works have been done on the relationship between religion and politics, the consequences of religious adherents involvement in politics, religious leaders and politics in Nigeria etc. however, few or none have discussed religious ethics and politicking in Nigeria politics.

Hence, this study tends to evaluate how religious ethics influences politicking in Nigeria, especially as it is related to the preparation for the 2019 general election in Nigeria.

 Religious ethics and values can not be separated from politics, especially when it comes to a religious society like Nigeria. Many of the actors in Nigerian politics claimed to be an adherent of one religion or the other. Though religion does not make one good or bad (Oluwaseun, 2015), nevertheless, there are expected norms and values expected to be exemplified by these politicians, that is if they have inculcated any of the set of values of these religions, who also claimed to be religious. But this seems not to be the case. Hence, the question of the influence of religion on individuals especially when it comes to involvement in politics in Nigeria.

            The two powerhouses of Nigeria politics are at each other’s neck already, grappling for the realm of power. They are ready to do all that it takes to be the ruling party. If past experiences are anything to go by, they are ready to go to whatever length to actualize this. The road to the 2019 general election has witnessed a lot of intrigues and dynamics already. There have been huge and unprecedented cross carpeting among the two major political parties. The two parties have used the gubernatorial elections of some states to show their power, stature and popularity.

There have been lots of foul crying and mud-slinging among the politicians. Perceived enemies are already being hounded while the current administration is being castigated. Character assassination is becoming popular as much as educational qualifications are being verified and questioned. All towards making individuals, perceived to be a strong contender, to look weak and unpopular. 

Thus, the need to examine the effects of religious ethics on politics and politicking in Nigeria and political players in Nigeria towards the 2019 general election. With the intention of showing how religious ethics can help in influencing the attitude of politicians about politics and acquisition of power.

Conceptual Discourses

Religion

There have been a lot of challenges in defining religion, this is because of the universal nature of religion. Scholars from the different disciplines of Sociology, Anthropology, Ethnology, Theology and Philosophy conceptualize the elements of religion in their own context; as a result there is no single uniform theory or definition on religion. The more abstract the subject, the more difficult it is to reach a common definition and no single human endeavor is at the same time so concrete, universal, subjective and abstract as is a religion (Arthur, 2002). Therefore, it is best to describe a religion than to give it a definition. Religion can simply be described as the belief system in the existence of a supreme being which/who  acknowledge through the observation of rituals and observances. Humans are an unconscious religious animal, this is because religion is more universal than any other cultural endeavor. Statistics has estimated adherents of one religion or the other to be more than eighty-five percent of the world’s population (Arthur, 2002).  

Religion has been a concept that has a spiritual connotation that man uses to explain away things that he could not readily give answers to. It has always been succor for man, a refuge to hide when there seem to be attack from elements of nature.

“Our brains, after all, are always at work on some quivers of self-organization, however faint, and it is from this that an order arises..”  (Sebald, 2002)

This order is what he called religion. In other words, to Sebald, religion is self reserving mechanism invented by man.

                  Karl Marx sees religion as “the opiate of the people”. Religion as the tool being used by the wealthy to keep the poor oppressed in their delirious and subjective state, which has made it impossible for them to revolt against their wicked masters and oppressors “the capitalist.

                  On the other hand, religious practices are all aspects of religious behavior which is characterized by peculiars acts or practices, observances and performances executed under the umbrella of religion, such as moral principles or morality, socio-religious norms, ceremonies, magic, rites and rituals, taboos, superstition, etc., where the believers consider it an obligation or feel indebted to it for their lives as they have faith in it.  These morals and values are embedded in the religion, it can not be isolated from the religion. It may not be the center of the religion but the supportive part of the religion yet it can not be separated from the religion.

Ethics

Ethics and Morals are sometimes used interchangeably, though they seem to be of distinct terms. The usage and application are posing difficult questions in scholarship. While some think Morals is more personal than Ethics, others believe that Ethics is just a standard to measure morality. The lack of agreement over the distinctiveness or not of Ethics and Morals has made it more difficult to come to a simple and universal definition of Ethics. For the sake of simplicity and this paper, we will use Ethics and Morals interchangeably here. Ethics is concerned with right and wrong in human behavior. It is the measuring tool to determine the appropriateness of human conduct in the society (Adesanwo, 2013).

Ethics gives a name to an action, it unveils an action and condemned the bad conduct and behavior to be immoral and the good behaviors are classified to be moral. Morals are acceptable behavior and conduct in the society, they are commendable and encouraged in the society. Ethics and Morals apply to the social world, regulating the behavior of humans toward one another and, by extension, to the world around them. Morality offers guidance for coping with the lived experiences of social existence. Ethics is an approach to living that coordinates the interests of two or more people, an attitude geared to the practicalities and the necessity of a social species that must live together in order to survive (Arthur, 2002).

There is no excuse for doing the wrong thing, the human capabilities to think and rationalize has equipped him to know the difference between what is moral and what is immoral (Dzurgba, 1998). Though there are arguments that what is immoral in a given society may not be in another, that morality is relative. That brings us to acceptability. Whatever is acceptable to a society is the ethics or morals of that society. Humans have the impulses to do things out of his free will, the ability for man to do the right thing (socially acceptable) neglecting or refusing to yield to self desires (which could be socially unacceptable) makes him moral. 

                  As much as ethics is a social concept, it also regulates and guides business transaction. This is a form of applied ethics that examines ethical principles and moral or ethical problems that arise in the business environment. It applied and less theoretical because it deals with questions related to many transactions such as legal, technical, medical and business. There are issues which have brought companies to a deadlock, that ethics has been able to pave a headway. Business ethics has brought sanity to the operations of many international companies. For instance, it is emphasized that in international operations, corporations should respect the human rights of

their stakeholders. They have been encouraged to ensure their counterparties or vendors follow the same practice, not too violet human rights. Also, been mandated not to do business in countries where human rights violation is the norm. 

                  In governance, codes of conduct could be a document that states the ethical behavior expected of a person holding a particular position. This document would include the sanctions and punishments for violation of these codes. Violations of ethics laws are also usually sufficient cause to terminate a public employee’s employment or to remove a public official from office. Violations of the code that involved criminal action are referred to the criminal justice system (NNANTA, EME, & ASOGWA, 2014).  

Religious Ethics

Religious ethics are the codes of conduct, values and norms expected of religious adherents as stipulated in the religions doctrines and tenets. Religious ethics are most times commands of the supreme being or supernatural being of a particular religion, God in Christianity, Allah in Islam and Obatala in Yoruba Traditional Religion. The divine command makes the human ethical standards to be punished directly by the divine authorities and may be punished also by religious ethics (Awoniyi, 2015). These codes are found and promulgated in the scriptures of these religions.    
In the case of Nigeria, the three main religions; Christianity uses the Bible, Christian theology and Church traditions embedded in the constitution, catechistical teachings, ecclesiastical laws and ethical codes, Islam uses Quran, Islamic theology and prophetic traditions in which the saying and deeds of the prophet Mohammed are recorded and referred to also as the trodden path and Traditional religion uses Ifa corpus and theology, beliefs, worship, offences, penalties and deities that are peculiar to each religion that make up Africa Traditional Religion. The ethical principles promoted by religious ethics are not in many ways different from what other branches of ethics promotes such as hard work, truth-telling, faithfulness, equity, love, honesty, justice and impartiality. The imperative nature or religious ethics differentiate it from other forms of ethics. Adherents have no choice in thinking about making a choice, for an adherent to be true to his religion, he must follow the ethics and values of the religion.

Overview of Nigeria Politics 1999-2018

                  Nineteen ninety-nine signifies new dawn in Nigeria politics. It was the fourth republic, it was a period when Nigeria just left the military system of government and was about to start the longest period of a civilian and democratic system of government. The civilian government had ruled for only four years out of thirty-three years from 1966 until the Fourth Republic came into being in 1999.

                  So, when the democratic government came, there was a kind of a collective sigh of relief. There was hope on the faces of citizens on the street, there was a new swag among the mass media. There was the impression that democracy is a license to whatever, democracy means freedom. There was the opening of the political space; the hopes of those groups that had been hitherto marginalized or repressed were raised, there was an inclusive government, where there was room for more people to participate in governance unlike the military when dictatorship and the militarization of politics, has power being controlled by the “few”, remains the only gateway to the good life.

                  Seventeen years down the line, hopes and dreams of many Nigerians have been dashed by what has become of Nigeria politics. Authoritarian rule by an institutionalized oligarchy constitutes the main structure of Nigerian politics. Nigerian politics is now strictly controlled by few people, Oligarchs. These are self-serving politicians, many of them are ex-military administrators and head of states, some called themselves god-fathers, captain of industries and few bureaucrats. They have Nigeria in their fist and not ready to let go. These oligarchs cloak themselves with the garment of Democrats by their involvement in their regional, professional, and ethnic constituencies politics, but their motives say otherwise. They are self-serving individuals with informal networks of power based upon friendships, pragmatic alliances, financial deals, monopolizing information, and, above all, the patrimonial distribution of patronage sustains and reproduces the ruling oligarchy. To maintain power, the ‘oligarchs’ trade offices; coop rivals, distribute concessions and contacts; and bleed the public treasury to fund their private fortunes, clients, political parties, and political thugs. Unable to show how their salaries could explain their lifestyles, fortunes, and patronage, they have institutionalized a political order indifferent to legal, ethical, or even communal accountability (Egbefo, 2015).

                  The motives of these few individuals resuscitate and took corruption, that has always been part of the burdens of the country, to another level. Corruption is rife and very endemic in Nigeria. It is afflicting and ravaging all sectors of the Nigerian state. All tiers of government are equally culpable. Obasanjo administration tried to stifle corruption by establishing agencies i.e ICPC and EFCC to tackle corruption. Though many claimed that these agencies were being used by the ruling parties to harass and intimidate political opponents. Nevertheless, there is no doubt that the campaign against corruption in Nigeria has intensified since 1999. The establishment of the two aforementioned bodies in addition to the already existing Code of Conduct Bureau (CCB) is a clear indication of a serious drive towards a corruption-free Nigeria (Omotoso, 2013).

                  Ethnicity, though always another one of the persistent problems of Nigeria, became more apparent and deciding factors in the field of Nigerian politics. Zoning formula became popular in party politics in Nigeria from 1999, this unwritten power-sharing agreement obliges the country’s major parties to alternate the presidency between northern and southern officeholders every eight years. It was consolidated during Nigeria’s first two transfers of power in 1999 and Obasanjo (from the South) transferred to Yar’adua (Northerner) 2007 (Max, 2017) the illness and eventual demise of Yar’adua in late 2009, brought in Goodluck a (Southerner). There is a general believe that People’s Democratic Party (PDP) lost the 2015 general election the day they presented President Goodluck Ebele Jonathan as their Presidential Candidate and All People’s Party won the election because they presented Muhammadu Buhari, a northerner, as their Presidential candidate.

                  The political elites that constitute the candidates vying for the presidential primaries for the 2019 general elections show that PDP as a party had learned their lessons. The core of their presidential aspirants is from the core north. In fact, out of the 13 aspirants only two; Mr Jonah Jang of Jos and David Mark of Benue are from the Middle Belt of Nigeria. Though many have argued that this mechanism for alternating of power has alleviated the southern secessionist pressures and has helped keep the peace in a country with hundreds of different ethnic groups and more than 500 different languages (Max, 2017). However, this zoning of power politics has only widened and encouraged inter-ethnic and inter-group divide that currently exists in the country.

                  Cross carpeting and lack of political allegiance have also become a common scene in Nigeria politics, especially since the fourth republic. Studies have shown that the incessant cross-carpeting among elected political actors was patterned towards ethnic/religion inclination, intra-party feud and selfish interest of the political class. Coupled with these anti-democratic tendencies, studies also found that indiscipline in political parties and lack of ideology were the major factors that determined cross-carpeting in Nigeria’s Fourth Republic. The history of cross-carpeting could be traced to the 1951 cross-carpeting episode of the Yoruba members of the NCNC to AG. This is ethnicity inclined because it aimed to stop Nnamdi Azikiwe from becoming the Premier of the Western region.

                  Though the discredit of cross-carpeting because of money politics and political patronage should be given to the third republic. It was at this time that party membership was either retained or changed according to how easy the members perceived their elections to be in the parties (Awofeso, 2016). A good example of Cross-carpeting, of this scenario, that played out in the Third Republic, was that of Chief Akin Omoboriowo who was elected as the Deputy Governor of Ondo State under the platform of the party Unity Party of Nigeria but left the party to the National Party of Nigeria to contest as it’s a gubernatorial candidate (Sodeine, 2009). By the year 1999, this act of ‘loyalty for sale’ has become so popular.

                  Now, these anti-democratic activities have taken a new shade and color. The American practice, by which politicians change party affiliation, known as Party switching as been bastardize by Nigerian politicians and also its name. this political phenomenon, here in Nigeria the preferred term for the practice-or its pseudo-is defection. There have been several defections since the dawn of the fourth republic. For instance, Alhaji Atiku Abubakar is a serial defector as many other Nigerian politicians.

                  Atiku started is political sojourn, at the fourth republic, with the People’s Democratic Party (PDP) in 1998, and got elected has the vice-president of the country but defect to Action (AC) because he was not given the presidential ticket to contest the 2007 general election. He was with Action Congress (AC) till 2009 before returning PDP in 2009. He stayed with PDP till 2013 before moving back to APC in 2013. The declaration of President Buhari intentions to run for the second term saw him defecting to PDP. This is a typical story of many Nigerian politicians and their supporters. Also, the build-up to 2015 general election witnessed a massive defection of politicians from PDP and APGA to APC. five former PDP governors- Murtala Nyako (Adamawa); Abdulfatah Ahmed (Kwara), Rabiu Kwankwaso (Kano), Aliyu Wammako, (Sokoto) and Chibuike Amaechi (Rivers), to the APC ahead of the 2015 general elections.

                  Also to cross-carpet to the APC is the governor of Imo State, Rochas Okorocha, from the All Progressive Grand Alliance and the eleven PDP senators; Senator Bukola Saraki (Kwara Central), Umaru Dahiru (Sokoto South), Magnus Ngei (Rivers South), Wilson Asinobi (Rivers West), Bindawa Muhammed (Gombe Central), Aisha Jummai (Taraba North), Mohammed Ali (Borno South), Mohammed Shaba (Kwara North), Abdullahi Adamu (Nasarawa West) and Ibrahim Abdullahi (Sokoto East), as well as thirty-seven members of the House of Representatives who cross-carpeted from the PDP to APC (Awofeso, 2016). This could only happen because these politicians knew that their followers and support would follow them without any question to any party of their choice. It is a direct result of the lack of political ideologies and political education in Nigeria political system. 

                  Electorates and supporters of political parties in Nigeria only follow personalities and not what a political party stands for. Gone are the days when electorates vote for a political party like Action Group (AG) because they knew that they are social democrats, and that when you voted AG, you would be sure to access free education if the group won the election (Olanrewaju, 2015).

                  Another feature of this period in focus is the lopsided elections, the electoral body Independent electoral commission (INEC) which is expected to be independent and free of any external influence seems not to be. This commission, to a great extent seems not to have been able to meet up to the expectation of Nigerians.  Many at times the officials have been alleged of misconduct, they have been caught selling out to the highest bidder. The introduction of technology through the use of card reader was applauded by many Nigerians, there was the hope that this will give more credibility to the elections.

                  However, this hope has been dashed, many electorates have been disenfranchised because at times these card readers do malfunction. In 2015, the then President of Nigeria was almost disenfranchised during the general election as four card readers failed to work forcing the officials to rely on manual accreditation (Eribake, 2015). Furthermore, elections in Nigeria have always witnessed violence among political supporters, manipulations of results, intimidations of voters and the likes. The 1999 election was marred by irregularities and little violence unlike the subsequent ones. While commenting on 2003 elections, Antony and Callistus observe that the 2003 election which returned President Olusegun Obasanjo as the President of Nigeria was so badly flawed. That election was described as the “most fraudulent election” in the history of Nigeria. In fact, the election results proved and confirmed that proper National Assembly, Gubernatorial and Presidential elections were not conducted in accordance with the INEC guidelines and the Electoral Act. Rather, figures were literally manufactured in Government Houses or collation centers as results for the return of President Obasanjo and the PDP to power. The alleged electoral malpractices of the ruling PDP were regarded as the most sophisticated in the electoral history of Nigeria.

                  The same underhand game was played during the 2007 general election, the election was notorious for rigging, intimidation of voters, attempts to disenfranchise voters, non-delivery of election materials, hijack of ballot boxes, thumb printing and even footprinting of ballot papers, incarceration and humiliation of independent election observers, bribery of electoral officers in order for them to look elsewhere when atrocious acts of perfidy were being perpetrated by party agents which all resulted in a bogus series of elections which both foreign and local observers described as nothing less than a travesty (Anthony & Callistus, 2017). The 2011 election was acknowledged to be fair compared to the 2003 and 2007 election. Though the pre-election politicking witnessed violence in Cross River state where several million valuables were destroyed. In preparation for the 2015 election President Goodluck has this to say about the pre-election violence of 2011,

“After the 2011 general elections, some unpatriotic elements embarked on an orgy of violence, resulting in the destruction of lives and property. That will not be allowed to happen this time around. This government will act decisively against anyone who disrupts the public peace before, during or after the 2015 general elections” (Salau, 2016).

Pre-election to 2015 general election witnessed a battled of words among Nigerians politicians and their supporters like never before. From Fayose infamous statement that the 2015 election ‘will be a do or die affairs’, to Asari Daukubo saying “For every Goliath, God created a David. For every Pharaoh, there is a Moses. We are going to war. Every one of you should go and fortify yourself,” (Graphic, 2015). Prior to the 2015 elections there was a palpable fear of eruption of violence before, during and post-election. There were postulations that the post-election violence of the 2015 general election would be higher than it was in 2011 if President Good luck Should win then the election. In all, the journey to the 2015 general election was rough, many politicians were assassinated and others kidnapped. Campaign offices and cars of perceived opponents were burnt, while some campaign convoy was stoned including that of President Goodluck Jonathan in Bauchi, Katsina among others.

                  Though the election, eventually seems to be marred with little or no election malpractices. Olowojolu and Ake argue that the conduct of the 2015 general elections was far better than the previous elections held in 1999, 2003, 2007 and 2011. The current Chairman of the Independent National Electoral Commission (INEC), Prof. Attahiru Jega showed that he was neither a partisan nor a stooge to Nigeria’s political elites.

                  As we approach the 2019 general election, a lot of political intrigues and drama has started to play out. Some of these intrigues are not new to Nigeria’s political terrain; the permutations, defections, the mudslinging, party accusations and hyperbole. Several scenes have been added to this unending drama of Nigeria politics. This includes the blockade of the National assembly by the Department of State Services (DSS), the fall out between Governor Akinwumi Ambode and his political Godfather Asiwaju Bola   Ahmed Tinubu and the intraparty crisis in APC that threaten to tear the party apart. Also, if the Gubernatorial elections conduct recently, especially the 2018 Ekiti and Osun state is anything to go by, we may be witnessing the emergence of another political fraud known as vote buying. The Independent National Electoral Commission expressed displeasure over the open buying of votes in the recently concluded Ekiti state election won by APC (Akinkuotu, 2018).

                  A renowned election observer, the Centre for Democracy and Development (CDD) Director, Idayat Hassan has this to say about the Osun State 2018 gubernatorial election “The conduct of some key stakeholders clearly ran contrary to democratic norms and standards, as well as best practices in the conduct of credible elections. She further gave damning observations which include; intimidation of voters, the use of hoodlums to disrupt polling unit, high-handed conduct of the security agents who seemed bent to sway the vote the way of certain partisan interests, the arrest of observers etc” (Odunsi, 2018). In the recent primaries conducted by the political parties in Nigeria, in preparation for the 2019 general elections, there was a blatant disregard for democratic principles. It was marred by violence, money inducement, intimidation and imposition of candidates by godfathers.

Religious Ethics and Politicking in Nigeria

Politics is meant to regulate social behavior so that men can co-exist peacefully as it has to do with how power and other resources are to be distributed. Politics is a dialogue and never meant to be a monologue, it has to do with agreement and disagreement without any form of violence or underhand play. It involves activities which aim at peacefully resolving conflict or exercising control over the less powerful groups (Andrew, 2014). While all pointers point Nigeria’s politics to being that of Machiavelli variant. Those who belong to this school of thought will not think of the imperative of morality in politics. Their only focus is getting power by whatever means to them, “the ends justify the means” (Familusi, 2017).

                  Our submission here is that religious ethics and moral values are important and essential values that politicians in Nigeria must imbibe in the run-up to the 2019 general election. This is imperative because this is the only way there can be a peaceful election come the year 2019. Moreover, many of the political players in Nigeria’s politics are affiliated to one religion or the other, and since all religion, especially the three religions in Nigeria: Christianity, Islam and Africa Traditional Religion abhor violence, disloyalty, selfishness, character assassination, Cheating and partiality. Familusi (2010), states that the three religions advocate credibility, decency and transparency at all stages of elections.  Therefore, politicking and campaigns towards 2019 general election would be evaluated here using the ethical values of these religions.

                  Selflessness and placing others before oneself is one of the core teachings of Christianity. Therefore, Christians who are involved in politics are expected to be selfless, honest, loving and jettison corruption. The bible preaches selflessness and the doctrines of the religion hinge on the love of God and the selflessness of the Son. Christianity preaches fairness and justice, it encourages fair play and honesty. While it on the other frowns at injustice, selfishness, corruption of any form and violence. Though some realist believes that power cannot be acquired by being gentle or considerate. That whosoever wish to acquire power, sustain and retain it must be ruthless (Machiavelli, 1532). 

This school of thought believes that the game of politics is not for the lily-livered or an idealist. They are of the opinion that human beings are dynamic and not easy to govern and since politics is the distribution of limited resources among several people with different background and orientation, there will be the need to be selfish, which is self-preservation. As much as these arguments seem to be tenable, the facts that there is no way selfishness could be explained through Christian ethics makes it immoral.

Justice and fairness, are one of the basic objectives of Islam, the moral virtues that Muslims are encouraged to imbibe

                                    “God commands justice and fair dealings” (Quran 16:90)

And in another passage:

“God commands you to render trusts to whom they are due and when you judge between people, judge with ’’  (Quran 4:58)

Therefore, one may conclude that justice is an obligation in Islam and injustice is forbidden (Justice in Islam, 2006). Muslims are expected to be fair without any prejudice. partiality and bias are great sins before God and these are punishable sins.  It seems difficult to do all that religion requires of its adherents but it is imperative since they come from Allah. In the words of Sarkhasi,  to render justice ranks as the highest form of devotion after belief in God. It is the greatest of all the duties entrusted (to man) and prophets. Therefore, politicians and officeholders who are Muslims are expected to be fair to all. Electoral officers are expected not to be involved in the manipulation of results. Party leaders are not expected to impose a candidate on a party because of religious affiliation, ethnicity or family ties. Injustice retards the growth of a nation, Muslims are admonished to see to the development of their nation. Islam does not excuse any immoral act, it frowns at it, and makes it explicitly clear through the Quran and many Hadiths.

                  Africa traditional religion also condemns unfaithfulness and treachery among its adherents. ‘Iwa’  the concept of virtues in Yoruba traditional religion of the south-western part of Nigeria. Yoruba religious moral language is Iwa. This religion abhors deceitfulness and betrayal among its adherents. The worshipers of the pantheons of gods in Africa traditional religion will not hesitate to punish any member that betray or deceive another member. Africa Traditional religion advocate for faithfulness, loyalty, good leadership and followership. for example, Ifa corpus  message for Osun State represents the virtues entrenched in the religion:

The above statements show how much ATR discourages betrayers and admonishes its followers to be truthful, dutiful and honest.

 “IFA says leaders should not betray the trust reposed in them. Ifa also warns lieutenants to be truthful and carry out duties dutifully. There are some “trusted people” who are working against the progress of our State and merely running after their personal gains. Ifa says we should collectively pray for their secrets to be exposed. Ifa also advises political leaders and above all governorship aspirants…  Ifa warns such people who betray their principal that children unborn will also reap the consequences of treachery.” (OSA’, 2018)

The above statement shows how much ATR discourages betrayal and admonishes its followers to be truthful, dutiful and honest. These values are essential and Nigerian politicians need to imbibe as they prepare for the 2019 general election.

                  As can be deduced from the analyses above, religion teaches selflessness, honesty, loyalty and peace. It emphasizes justice and impartiality which some of Nigeria politicians lack. Evaluating politicking and political system of Nigeria, it goes without saying that it is embroiled in all that negates the teaching of all the three popular religions in the country. Many of the politicians are corrupt, selfish, bias, unfair and encourage violence. This is to show that they have not imbibed what their religions teach. Nothing is wrong with religion and its values. Religious value is still relevant, it is the practitioners of religion that need to get their acts right.

Conclusion

It has been established in this paper that there are problems with politicking and politics in Nigeria and this has gone a long way creating a terrible political culture that needs to be addressed. It has also been pointed out that religious ethics foster peace, justice, love, faithfulness and good governance which could lead to national development.

The analyses of the teachings of religion have shown that the political intrigues playing out presently in Nigeria’s political arena: imposition of candidates, character assassination, kidnapping of opponents, manipulations of the primary election result, intimidation of voters and inducement of voters. All this contradicts religious ethics. Politicians that belong to one religion or the other are expected to imbibe the teaching of their religion.

Recommendations

Inculcating the ethics of religion will go a long way in sanitizing Nigeria’s political system. On this ground the following recommendations are made.

Religious institutions should teach their members, especially the politicians, ethics and values of their religions. These institutions should stop giving them preferential treatment which may give them the impression that they are better of other members, which advertently may make them think that the moral values are not for them to adhere to.

Religious leaders should openly disown a member who gets involved in any form of anti-democracy activity instead of encouraging them through sentimental stimulations. This will go a long way in curbing the excesses of rogue politicians. Nigerians are notoriously religious and always want to be seen in a good light by fellow adherent, especially the religious leader.

There is the need for political reorientation across the ranks and files of Nigeria politicians. This should be geared towards developing a solid and lasting political ideology that will improve the lots of the electorate. The lack of political ideology has made it easy for politicians to selfishly jump ship to another party with their supporters.  It will be more difficult for politicians to selfishly move to another party, if they are aware that their followers are politically educated enough not to follow them.

Religion and religious leaders should place themselves in their place of honour and the distinguished. Religious leaders should not allow themselves to be used as tools for religious disaffection. It may lead to the total disregard of religion and its values.

The principle of fair play and the principle of sportsmanship and fair play which religious ethics preaches should be embraced by Nigerian Politicians. This will nip political Godfatherism in the bud. Godfatherism only thrive where an unqualified or less popular politicians wish to get to a post riding on the back of his political godfather/fathers. This is not fair on the qualified candidates, the electorate and the country at large.

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RELIGIO-POLITICAL SITUATION IN SUDAN AND THE FEAR OF SECESSION IN NIGERIA

By

Ogunjobi, Oladele Matthew

Department of Christian Religious Studies, Kwara State College of Education, Oro

[email protected]

08031549627

Abstract

This work examined the religious and political situation in Sudan with a view to pointing out the lessons for Nigeria. It became necessary because Nigeria shared similar history of religious and political conflict with Sudan. Historically, religious and political situations led to secession in Sudan on July 9, 2011. However, the cost of Sudanese the like of secession would be too expensive for Nigerians to bear, so it is unlikely that such could happen in Nigeria if the current religious and political upheavals are not maturely handled. This work was carried out using secondary sources. It employed interpretative and analytical theoretical framework. The work found out that true federation is not practiced in Nigeria, and could be responsible for the unequal distribution of the country’s mineral resources and inequality in sharing of wealth. Finally, it was recommended that efforts should be made toward the practice of true federalism in Nigeria. This, it is hope would forestall disintegration or secession in the country.  

Keywords: Religion, Politics, Conflict, Referendum and Secession.

Introduction

Before the secession in 2011, Sudan is the largest and one of the most geographical diverse countries in Africa. Mountain ranges divide the deserts of the north from the swaps and rains forest of the south, and the River Nile splits the country from east to west. Sudan became independent in 1956. The Arab culture and language predominates in the northern part of the Sudan which is majorly occupied by high Muslims population situated around the most populous provinces and the capital, Khartoum. The south Sudan is predominantly Christian and its culture differences, added to the ethnic separateness and its extreme remoteness, have been expressed in economic backwardness and a tendency to be the main cause of the persistent unrest before her secession. This made population of Sudan to suffer from both religious and political instability resulting in civil war and national distress. (Ogunjobi 2011:1).

The conflict in Sudan has been compounded by tribal and religious discrimination which has claimed up to two million lives and has led the southerners to flee to other peaceful neighboring states. According to the world body, official of the United Nations said between 15,000 and 20,000 people fled Abyei and arrived in around Agok, a town just across the Southern border. The frequent crisis between southern and northern Sudan made the United Nations (UN), European Union (EU) and Inter Governmental Authority on Development (IGAD) to sponsor a Comprehensive Peace Agreement (CPA) signed in Kenya on January 9, 2005. Southern referendum was most vital element of the Comprehensive Peace Agreement (CPA). The CPA ended the 22 years civil war which has caused massive destruction of lives and properties, sufferings as well as displaced of difference ethnic groups in Sudan. (The Guardian, May 5, 2011,P.10).

The South Sudan referendum commission made the final results of the referendum public in Khartoum of February 7, 2011. BBC World news reported that:

The people of South Sudan have overwhelmingly voted to divide Africa’s biggest country in two. Some 99% of the ballots were in favor of independence following decades of conflict between North and South.

The results of the referendum provoked the Southern Sudan independence on July 9, 2011. However, the paper is poised drawn lessons from Sudan to Nigeria, through the Southern Sudan succession referendum; South Sudan became the second country to obtain independence while Ghana was the first to obtain independence after the decolonization period and will be the 193^rd United Nations (UN) member.

            We are aware of the political and religious situation in Sudan which have provoked the southern Sudan to be self-determined to have their newest African country. The situations in Sudan could trigger old claims by some Nigeria vote for secession which might split the country to different parts. Nigeria is a victim of post-election violence, after the April poll of the presidential election (2011) where the northerners have been killing innocent southerners residing in the northern part of Nigeria, just because of political and power shift to southern candidates. The thrust of this paper therefore, is to deploy the experience of Sudan to Nigeria as guiding principle to forestall possible disintegration.

            The paper aims at highlighting lessons from Sudan to Nigeria political and religious situations. The study also aims at acquainting readers that if the political and religious disturbances in Nigeria still persist, that Nigeria will also be subject to secession just like Sudan. Nigeria has been given bad names; most corrupted and one of the African countries where there is much political disturbance and religious crises. This study becomes necessary, as it would focus on the way to restore long and lasting solutions to the religious and political crisis in Nigeria.

Political and Religious Situation in Sudan 1956-2011

Sudan has been described as a weak state since her independence from Britain in 1956. Following this conception of a state, it becomes apparent that Sudan is far from the realization of becoming an ideal state suggested by Nagengast, (1994:109).

The ideal state is one which illusion of a single nation state is created and maintained and which resistance is managed so that profound social upheaval, separatist activity, revolution and coup d’etat are unthinkable for most of the people of the time.

Since her independence, Sudan has been involved in coup d’etat, civil war, violence etc. so one will not be surprised at Southern Sudan’s secession from Sudan. Sudan was a country where its people had no shared belief, and where one cannot experience the sense of unity. Aggrey Jaden (1964) attests to this claim while he states that:

There is nothing in common between various sections of the community, nobody of shared belief, no identity of interests, no local signs of unity and above all, the Sudan has failed to compose a single community.

Rolandsen (2005), rather more objectively claimed that there is little binding the country together but the shared history of colonial rule. Similarly, Atta-el-Battain (2011) opined that Sudan’s problem is rooted in its formation as a state.

Yokwe (2006) traced the racial divide throughout Sudanese history and summarized it thus:

Ever since in historical contact between North and South, Slavery and slave trade have been practiced on racial line s, always the Arab worth raiding the Africans South and not vice versa. Such a practice has heightened the real tensions. In Sudan the Arabs marry the Southerner girls regardless to be married to southerners regardless of race and religion.

What Yokwe makes clear is vastly similar to religious schism between Islam and Christianity, here rather than Muslim battling for supremacy over Christians. Arab (North) are struggling to exist their dominance over Africans (South) for example, there were cases where Arabs parents slaughtered their daughters and dump them in the river because they were found pregnant for Southern young men (Yokwe, 2006). This has shown the level of racial inequality in Sudan. However, these situations are not far fetch from Nigeria.

Hassan and Rothberger (2003:110) revealed in Sudan, religion has struggled against the states affairs, where religion has been mixed with politics with a view of using the phenomena together to foster political ideas to better the life of the people. Ismail Bin Matt (2006) attest to this claim when he said that “Islam has been intertwined with the political development of the Sudan through direct and indirect involvement in politics”.

Furthermore, Musa A. Murawih (2011), writes on the civil war in Sudan when he asserted that “the civil war in Sudan used religion, culture and ethnic differences to keep itself going. Similarly, Bruce baker (2003:103-105), asserts that the causes of the unresolved reason in Sudan is influenced by the imposition of Shariah law as the bases of all law in Sudan.      

The conflict in Sudan have led to the country to undergo severe intervention of the international body attention through its Comprehensive Peace Agreement (CAP) that both attention through its referendum and secession. Comprehensive Peace Agreement was a set of agreement culminating on January 2005, which was signed between the Sudan People’s Liberation Movement (SPLM) and the government of Sudan. The CPA was meant to end the Second Civil War, developed democratic governances and sharing of Sudan’s oil revenues. It further set a timetable by which Southern Sudan would have a referendum on its independence. (Wikipedia CPA, 2005)

            The peace process was anchored by the Intergovernmental Authority on Development (IGAD), as well as IGAD partners, a consortium of donor countries. The Comprehensive Peace Agreement (CPA) was signed in Kenya on January 9, 2005. The South Sudan referendum was most vital element of the CPA, and more of the Abyei protocol (i.e.Abyei religion is a fertile and crude oil producing border region to which both South and North Sudan stake claim).

The referendum for the South was set to be known six years after the agreement, January, 2011 was the dates. The referendum took place in Southern Sudan from 9 to 15 January 2011, on whether the region should remain a part of the Sudan to become independent state. (Wikipedia, 2011), former US president Jimmy Carter observer the referendum while president former Barrack Obama was also fully involved because of their fortunes (North and South ) are linked.( The Guardian News Editorial, January 19, 2011, P14).

The BBC World News (7, Feb. 2011,) Reported that the South Sudan overwhelmingly voted to divide Africa’s biggest country into, where some 99% of the ballots were in favors and South. Immediately after the announcement of the final result of the election, the date for the creation of the newest African state was scheduled for July 9, 2011.

Religious and Political Situations in Nigeria                      

Violence has characterized Nigeria politics, which, usually or often flare up in the northern part of Nigeria periodically over the last 30 years. Often Muslims and Christian have warred against each other. The radical Islamic sect (Boko Haram) has being confronting the non-Muslim in the northern part of Nigeria which has serious repercussion on the nation’s unity.

In Nigeria, both Christian and Muslim have used religion has a tool to serve their political interest. Kenny (2001) put it thus “religion” in the politics of 1970’s onward was basically a tool which the politician used for secular interest. Eric Braham (2011) asserts that

At the dawn of 21^st century, religion is at the core of much of the strife around the globe. Often religion is a contentious issue where eternal salvation is at stake, compromise can be difficult at or even sinful.

In view of this Karl Marx define “religion as the opium of the people”, which means the struggle against religion is the struggle against world whose spiritual aroma is religion. In Sudan, religion has struggled has been mixed with politics with a view of using the phenomenon together to foster political ideas to better the lifers of the people. Bruce Baker (2003) was of the view that the cause of the unresolved racism in Sudan is influence by the imposition of Shariah law as the bases of all law in Sudan. Likewise Kussala Eduardo (208:20-30) opines that Christians fear the imposition of Shariah law in south Sudan, and the Southerners have determined to fight till death. In Sudan, two religions: Christianity and Islam have been involved in zealous crusades to convert non-believers and infidels in the past. Within both religious there exist to detectable extent, what Lynch (2003:62) calls “the extremist position which argues in favour of the superiority of one’s own religious or system of belief as well as the right to propagate it as possible.

            The effects of having two exclusivist religions vying for influence and supremacy in an area has been closely examined by Falola (2008:57-58) who concludes that:

In countries where Islam and Christianity compete as the case of Sudan and Nigeria, the problem of stability and identity have been compounded by rivalries for religious ascendancy resulting in the desire for religious context or  even the turning of the state into a theocracy and imposition of religious ideology.

What Falola makes clear, is that Muslim and Christian battle because of political influence in Sudan and Nigeria, where they tyrannize and attack one another. This can be seen clearly in the imposition of Shariah as a state law in Sudan and in some state in Nigeria.

            The Northern people of Nigeria share one thing in common which is Islam. In the other region such as south and north western part of the country it is the mixture of three religions (Islam, Christianity, and Traditional religion) in Nigeria. The Northern part of Nigeria comprises of twelve states, reintroduced Shariah law for criminal cases at the beginning of these century. The Shariah law has been contentious issues in Nigeria in recent years and led to some religious strife and violence between Christians and Muslims.

According to Sam (2011), Ahmed Sani Yerima, the former governor of Zamfara state (1999 to 2007) was the first to introduce the full provision of Islamic law in the penal code of the state. The Christians see Shariah law a systematic plan to make an Islamic state, with Christiana as second class citizens.

            After the April 2011 Election, Nigeria has been characterized with all kinds of violence which were alleged to be caused by the Islamic sect group (Boko Haram). On April 15, 2011 the Maiduguri office of the independent National Electoral Commission (INEC) was bombed and severe people were shot in a separate incidents on the same day. Authorities suspected Boko Haram.

            On April 20, 2011 Boko Haram (Islamic Sect) killed Muslim clerics and ambushed several police officers in Maiduguri. Also the Boko Haram was blamed for a series of bombings in Northern Nigeria on May 29, 2011 that left 15 people dead. These were one of the reasons why the U.S officials forecast 2015 as the year Nigeria will split. The Boko Haram sect opposes not only western education, but also western culture and modern science. The group forbids the wearing of shirt and plants and act of voting in elections. In it (Boko Haram) view the Nigerian state is run by non-believers. Up till present study, this Islamic sect still involves in disastrous act that have tainted and tarnished the image of the country at home and abroad

Lesson for Nigeria from Sudan Secession

            Sudan a country characterized with conflict like Nigeria before it secession had power concentrated in the center. A situation where the federal governments control all resources and allocates monthly allowance to the constituent’s state does not augur well. It leads to a situation where southern and Northern Sudan scrambled to be on top of the central government, since that means more development within the president region (which was usually from the North). This led to unequal distribution of country mineral resources and inequality in sharing of the country’s wealth. These are one of the issues that southern Sudan argued for in the 1972 and 2005 Comprehensive Peace Agreement (CPA). An inequality between these two regions breeds hatred in Sudan and therefore the root of the frequent crisis in Sudan which eventually led to its secession. However there are lessons that Nigerians and Nigerian leaders would learn through this experience, which implies that, the failure of Sudan government to practice true federalism led to its disintegration. The lesson from Sudan here for Nigeria was that ”it is high time for Nigeria leaders installed a true federal system of government(federalism), where each state uses their available natural resources to develop their states, rather than waiting for “manna” from the central government instead of generating revenue from their available resources in their state. If this is put into consideration Sudan would not have split. For peace and unity in Nigeria, Nigerian leaders need to advocate for a true federalism in order to do away with inequality in development and the sharing of the country wealth which might leads to the country disintegration.

            History has shown that the British did not put the ethnics, religions and language differences of both countries into consideration before integrating them together, but their interest was only on the country’s economy. The Sudanese have failed to acknowledge themselves as brothers and sisters (Arab North and Black African South) rather they saw themselves as enemies in progress, historically the causes of Southern Sudan secession was rooted in its formation as a state. According to Rolandsen (2005) “there is little binding the country together but the shared history of colonial rule”. Since Nigeria shared similar colonial history, it is necessary to learn from Sudanese failure to tolerate one another despite different political, ethnic and religious background. If proper checks and balances are put in place in Sudan there would not be anything called “Secession”. Thanks to Sudan for these lessons, it is high time Nigerian leaders come to the round table to discuss and settle their various grievances in order to forestall Nigerian’s disintegration.

These are lessons Nigerians must learn.

            Sudan had become one of the important experimental arenas of post-cold war thinking in liberal intervention with leading international communities for peace building and nation building. It is predicted that Sudan will split into Muslim dominated North and Christian/Animist south. That scenario applies to Nigeria as well, in fact we are moving to the 2015 dates, specified by the U.S. official motivated by the frequent conflict in Nigeria. South Sudan emergence is an ominous sign or call to the leaders and the good people of Nigeria to make hay to stop all the violence be it religious or political violence. The U.S motive on Nigeria spit is a mere fallacy, Nigerians themselves are not ready for secession, but in Sudan the Southerners clamour for secession. This is where the Northern leaders and the Boko Haram sect need to be cautious. South Sudan victory was a struggle against imposition of Islamic principles over the south by the North, there is joy being a Nigerian, Nigerian is equally does not need to break up to resolve their various grievances. A commitment to a practical federalism where different units are allowed to be what they want. It is high time Nigerian leaders proved U.S officials wrong by putting a final stop or at worst reduces the level of crimes and corruption in Nigeria so that the country dignity can be restored.

            In Sudan, South Sudan secession came into being because the Southern Sudanese as different autonomous tribes make it difficult to be governed. Southern Sudanese referendum was a step in the right direction in settling sectional differences in sovereign nations, but we must make it clear that this is not a call for secession in Nigeria. History has shown that the cost of secession either through referendum or civil war is too expensive for Nigerians to bear. It involves a lot of loss of properties, Nigerians can no longer bear the shedding of innocent blood, so Nigeria does not need allow their grievances go unresolved and create conditions for the different ethnic group’s religion in Nigeria to shared common interests towards building a peaceful and secured nation.

            The Southern Sudanese people have existed as second class citizens in their country right from independence in 1956. The successive government in Khartoum in Sudan like Nigeria has a checked political history with coups, military rule and counter-coups. Religion, ethnicity and race were invoked as instrument of political legitimating in Sudan which furthered the marginalization of south in national life. The consequences resulted in civil war, which eventually ended with the signing of a comprehensive peace Agreement (CPA) on 9^th January, 2005, after six years a referendum would be held for self-determination by the south. Since independence Nigeria like Sudan always produced sectional leaders who are more loyal to their ethnic group than to the nation. Take the case of late president Musa Yaradua, during his last day office (when he went out of the country for medical treatment), there was no national uprising despite the fact the country was at the brink of total collapse,  but immediately after his death, the northern people began to fight, it all boils to ethnicity. The lessons Nigerians need to learn from Sudan here is to down play ethnicity in national issues, the people will always be manipulated along ethnic cleavages in the time being which might lead to secession like Sudan.

            The important of Shariah as the basis of all law in Sudan angered the Non-Muslims because they too had to follow the rules of Islamic law, though they were not Muslims. The southern Sudanese (Christian and Animist) who are affected by the law decided to secede. The lesson for Nigeria here is that the failure to curb the imposition of Shariah law in some states in Northern parts of Nigeria might also result in secession Kenny (2011) suggests that “the idea of Shariah was to turn Nigeria into an Islamic state”. So one could see how some Nigerians conceived the imposition of Shariah law as an attempt to make it general, however, it high time for Nigerian leaders to do away with Shariah as a state law and thereby enforce the 1999 constitution of the republic of Nigeria as the basis of all law so that we can have an indivisible Nigeria (Ogunjobi, 2011).

            In Sudan, Muslim north has been accused of series against their Christian brothers and sisters in the south. The situation becomes worse after the Southern Sudan independence. The division between North and South Sudan should be an eye opener for policy maker in Nigeria. The major contending issues in Sudan had more to do with religion and access to resources which are quite synonymous to the Nigeria state. Nigerian leaders need to organize forum that will educate and discuss matters relating to peaceful coexistence within and among adherents of religions in country, with an attempt for all religions to tolerate one another so that Nigeria would not break apart like Sudan.

Conclusion and Recommendation

By and large, this paper has been able discuss the similar and common factor between Sudan and Nigeria, We discovered that the failure of Sudanese leaders to build bridges across tribal and religious divides had led to its secessions, because the 21^st century people everywhere are finding their voices and are fighting to establish their rights and upheld their human dignity. However, this led our research to draw lessons from Sudanese experience for Nigerians, so that Nigerians will not allow ‘what goes around comes around”. Nigeria’s integration has been our focus in this study.

            Like Matins Luther King Jr. “had a dream of end of racism in America”, so we do have a dream where different religions, languages and cultures would live together as one in peace and unity in Nigeria. A dream where each states uses its abundant natural resources to make great and prosperous Nigeria. It is imperative that Nigerian leaders and indeed, all Nigerians should learn tolerate one another, be fair to all irrespective of religion and race, and above all every Nigerian needs to be guided by the rule of law (constitution) in all they do.     

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RELIGION IN POLITICS: EFFECT ON EDUCATIONAL DEVELOPMENT

BY

Tinuke Ademilua (Mrs)

08035927597

[email protected]

Social Studies Department, School of Secondary Education, Federal College of Education, Katsina

Abstract

Religion and politics have been prominent in administration and governance throughout Nigeria’s history. Although both could serve the people in mutually benefiting ways without harmful side effects but the paradox, however, is that mixing these two has equally been the ground for conflicting ideological currents, conflicts, dissatisfaction, disaffection and suspicion. The most pervasive are those along the fault lines between Islam and Christianity, Nigeria’s two major religions. Consequently, political arrangements are shaped in such a way that religion serves as a reference point for national development. This also features prominently in every aspect of society including education. Schools have for long been hotbed of clashes as a result of religious intolerance. It is against this background that this paper tries to examine when religion began to exert undue influence over politics and the implication on educational development.

Keywords: Religion, politics, education, conflict, Islam, Christianity.

Introduction

        Nigeria is a country of diverse religion, ethnicity and culture which has always been a prominent part of her history. There are many religions in Nigeria with Christianity and Islam being the dominant ones. Religious freedom is guaranteed by the constitution of Nigeria as a fundamental right and every citizen has a right to practice and promote their religion peacefully. However there have been number of instances where religious rights of people have been violated and thousands of lives have been taken during communal fights.

         Religion is often married with ethnicity and both are bedfellows with politics in Nigeria. It is important to acknowledge and recognize that religious and ethnic diversity has not always been a good deal for the country, but has rather been a problem to be overcome especially because of its exploitation as a divisive tool by those in government. This, according to Tavares (2016), has encouraged xenophobic attitudes and beliefs to be widespread and acceptable in the society.  It is a known fact that political leaders have always involved religion as part of their propaganda. In addition, the ideology of various political parties is highly influenced by the religion and ideology of the party leaders. In fact, the use of religion as an instrument of political mobilization is deemed legitimate in some circles.

        Politicization of religion has become deep rooted in Nigerians and this has often made it easy to trample on the fundamental human rights of others. Until the respect for freedom of religion is treated as an inherent human right and political virtue, which is a fundamental prerequisite for the democratic and peaceful progress of human society, people will continue to have religious conflicts.

Religion in Politics

          The issue of religion being used as a dividing force in politics in Nigeria can be traced back to the colonial period.  Long before the colonial rule, for many centuries, Islam had been entrenched in the pre-colonial Hausa cities as a result of the trans-Saharan trade but many other northern groups converted to the religion in the wake of the nineteenth century jihad of Uthman dan Fodio. This led to the incorporation of a greater part of northern and central Nigeria into the Sokoto Caliphate from 1804. Nolte, Danjibo and Oladeji (2009) added that there were other Muslim groups at this period independent of the Sokoto Caliphate, like the Yoruba of south-western Nigeria, some of whom initially converted to Islam as a result of links to Malian trading communities and Nigeria’s middle belt, where large-scale conversion to Islam has continued throughout the postcolonial period. 

        Christianity began to thrive in Nigeria after the abolition of the trans-Atlantic slave trade in the early nineteenth century (Nolte, Danjibo and Oladeji, 2009). This was followed by the emergence of literate African elite, consisting of liberated and returned slaves as well as local converts, in coastal cities such as Lagos. The growth of Christianity in Nigeria was accompanied by the spread of western education. Since the missionary activities of spreading Christianity and western education was severely restricted in the northern part of the country, the professional elite was, for a long time, dominated by Christians since they speak the language of the colonialists. So the southern part of the country, that accommodated the missionaries, was generally more advanced in terms of Western education than the northern region. Colonialism led to the introduction of the common law legal system for effective administration and was potentiated by Western education. However, it should be pointed out that this common law legal system of course had its origin in Judea-Christian tradition, which is considered an imposition on the Muslims.

        Muslims consider Islam as a total way of life and the Hausas of northern Nigeria are the representatives of Islam and are the least influenced by traditional or any other religious beliefs (Ntamu, Abia, Edinyang and Eneji, 2014 citing Oyegbile and Abdulrafiu, 2009). This fact was recognized by the colonialists and exploited to make the indirect rule system effective in that part of the country.Ntamu, Abia, Edinyang and Eneji, (2014), citing Ojo, (2007) added that the colonial government banned all missionary activities in the northern region in the first 30 years of their rule, except for the Church Missionary Society (CMS) which had existed in a village in Zaria prior to their government, to enjoy a successful and unthreatened indirect rule in the region. The colonial government’s reliance on the structures of the Caliphate and the ruthless suppression of missionaries, to ensure the success of indirect rule limited the emergence of western educated elites prepared to challenge the hegemony of either the Emirs, the aristocrats or local Muslim traditions (Nolte, Danjibo and Oladeji, 2009).

        Since the western educated southerners eventually formed the core of Nigeria’s anti-colonial movement, they considered themselves the natural heirs and rulers of the colonial state after independence. On the other hand (Ntamu, Abia, Edinyang and Eneji (2014) citing Oyegbile and Abdulrafiu, (2009), observed that after the 1914 amalgamation of Nigeria and emergence of indigenous national politics, Islam effectively represented a source of ethnic identity, group unity, political mobilization, de-mobilization, regime legitimization and de-legitimization in the country. So religion, Islam and Christianity, became a decisive factor in politics even before Independence.

        When Nigeria attained independence in 1960, it became an officially secular state despite the fact that religion and ethnicity played an important role in structuring political competition in the last few years before independence and postcolonial years; and even in the clashes that eventually led to the first military coup in 1966 and the Civil War (1967-70). Afolabi, (2015) citing Omoregbe, (2003) explained that religion can influence politics in three ways, namely, by the direct involvement of religious men in politics; by fusing the two (religion and politics) as one; and by subjecting politics or government to the laws of religion, thereby conducting the business of governance along the line of religious doctrine, ideals or laws. He added that despite Nigeria’s claim of being a secular state these dynamics are obvious in her politics thus reaffirming that religion and politics inseparable.

         Nigeria has been under the military rule for well over two-third of her existence as a sovereign entity, and the issue of religion also manage to gain national prominence in the different military administrations. For instance, the move to set up sharia courts and sharia law in the country, which appeared like a significant expansion of Muslim legal influence over adherents of other faiths, especially Christians; membership of the country in the Organization of the Islamic Conference (OIC), a move that further polarized Christian-Muslim relations; the mobilisation of religious leaders of all faiths to Abuja in May 1998 by the then military leader for endorsement as a divinely chosen candidate for a supposedly democratic presidential election (Nolte, Danjibo and Oladeji, 2009; Ntamu, Abia, Edinyang and Eneji, (2014); Mustapha, 1999); all unfolded during the military administrations.

        Immediately after the country’s return to democracy in 1999, all sort of religious manipulations in the name of politics continued beginning with the establishment of the Sharia penal code and legal system in Zamfara state, which president Obasanjo dubbed ‘political Sharia’ (Onapajo, 2012), perceived by some Christians as a political strategy by the Hausa Muslims to bring down the government of a Christian president (Ntamu, Abia, Edinyang and Eneji, 2014).

        The formation of political parties along religious and ethnic lines, whereby political campaign are taken to places of worship; the practice of balancing the number of Muslim and Christian office holders; and of pairing a Muslim chair with a Christian vice-chair (and vice versa); do not promote merit and dedication to service but are ways of ensuring Muslim-Christian parity and managing tensions.

        Religion and politics also affected educational development in Nigeria. Schools owned and managed by religious organisations were taken over by government in order to reduce inequalities and bridge the education gap between the north and the south. Most of these schools, owned by Church missions are located in the southern part of Nigeria. However, the issue of frugal funding, curriculum review and education reforms by the state governments are sometimes perceived as a deliberate ploy to lower the quality of education and diminish the influence of Christian organizations as well as southern groups who originally owned the schools (Hackett, 1999 cited in Nolte, Danjibo and Oladeji, 2009).

        Although the educational sector in northern Nigeria is expanding with the creation of many private and public schools, Quranic schools are overlooked and the Muslim itinerant educators (Malam) and students (almajiri or tsangaya), have often been associated with violent uprisings rooted in religious conflicts (Nolte, Danjibo and Oladeji, 2009). The government lukewarm attitude to the creation of formal Quranic educational institutions that is at par with the western ones could be one of the reasons responsible for the on-going Boko Haram violence in parts of the north.

Effect of Religion in Politics on Educational Development

Education is a means of developing the cognitive, affective and psychomotor skills of an individual. Amadu (1989) described education as being a systematic cultivation of the natural powers of the human mind for impartation of skills through training and instruction, to make the recipient a disciplined, responsible and independent entity. Fafunwa (1974) defined education as the development of attitudes, abilities, skills and other behaviours in individuals which are of positive values to the society in which they live. So it is expected that there should a desirable behaviour, refinement and broadmindedness in somebody that is educated. Apart from this, an educated fellow and one who upholds the tenets of religion (since religion preaches peace and tolerance) should see life in its wholeness and live in harmony with others.

        Religion on the other hand is a social-cultural phenomenon that is embedded in human political, social and cultural life, but where it is employed as a tool of political oppression, then conflicts follows. One of the most problematic and urgent consequences of religious polarity is that it often breeds and fuels prejudice and antagonism, consequently limiting efforts aimed at promoting respect for diversity, peaceful coexistence and cooperative actions in our schools and the larger society (Tavares, 2016).

In Nigerian school curricula, there is teaching about religion and teaching of religion or religious teaching. Tavares, (2016) explained the differences between teaching about religion in contrast with teaching of religion as follows:

1. Approach and objectives of teaching about religion are academic not devotional.
2. It strives to build student awareness of the diversity of religions, but does not encourage or expect student personal acceptance of any religion.
3.  The focus is to study about religion, not to practice the religion; and expose students to a diversity of religious views, not to impose any particular view.
4.  It is aimed at educating students about religious diversity not to promote or disparage any religion.
5. It also informs student about religious beliefs generally but not seek to conform the students to any particular belief.

With that in mind, any educational resource package that touches upon religion is bound to raise concern on the parts of educators, students, parents and community members. The inclusion of religious teaching in schools curriculum often raise the question of whether contents promote the religious ideology; the number of times one religious lesson is taught equal the other; the availability of teachers and other learning materials.

        Teaching about religion features prominently in some subjects like Social Studies and Civic education and teaching of religion in form of Christian Religious Knowledge and Islamic Religious Knowledge are part of the core subjects in the country’s primary and secondary schools curriculum. Despite these, secularisation has not flourished in the schools. In fact, the educational institutions are hotbed of religious conflict which arose as a result of intolerance. In 2002, the election of the student union president of the Federal College of Education (F.C.E) Zaria led to a clash between Christian and Muslim students. In the same year, a similar clash was averted in Ahmadu Bello University (A.B.U) Zaria. On 17th March 2006), there was another squabble between Muslim and Christian Girls by the water tank in the female hostel in A.B.U. In 2002, there was a struggle between Christian and Muslim girls in Queen Amina College Kaduna over an alleged case of the abuse of the Holy Quran. In 2005, there was a similar uprising between Christian and Muslim students in Kufena College, Wusasa, Zaria. In 2006, another similar uprising occurred in Technical School, Malali, Kaduna (Nwabudike and Osewe, 2006). In May 2017, 82 girls, most of them Christians, were released three years after their abduction from a secondary school in Chibok, northern Nigeria. Leah Sharibu was one of the school girls kidnapped in Dapchi this year, but was held back when others were released because she refused to convert to Islam.

        Schools in every part of Nigeria has been turned to religious ground and religious meetings are conducted everywhere, from the lecture halls to the laboratories. Despite this, students still display intolerance, godlessness and violence to one another.

Recommendations

Based on the above, the following are recommended:

1. There should be a fixed tenure or period for rotational presidency in Nigeria to ensure fairness and equal participation of all ethnic groups and religion.
2. It is necessary that all religious groups should preach and practice peace and peaceful coexistence in our communities. Religious intolerance and crisis from any part of the country should be decisively handled and perpetrators punished.
3. Teaching about religion rather than teaching of religion in schools will contribute positively to education and prevent religious fundamentalism, militancy and rivalry among students. Teaching of religion should be left to religious institutions.
4. Teachers of subjects like Social Studies and Civic education can have their students carry out research on freedom of religion, cultural sensitivity and relativism.

Conclusion

Religious diversity in Nigeria is more of a liability than an asset especially since it is being exploited to intimidate and induce violence. The relationship between religion and politics in any society should be mutual, and managed properly to bring about tranquillity and development. Morality, tolerance and social justice should be promoted in every faucet of the society rather than doctrines.

References

Afolabi, O. O. (2015). The role of religion in Nigerian politics and its sustainability

       for political development. Net Journal of Social Sciences. Vol. 3(2), pp. 42-49

Amadu, I. M. (1989). Education and nationalism in Nigeria: a religious

       perspective. Ibadan: Gilbert, Grace and Gabriel Association.

Fafunwa, A. B. (1974). History of education in Nigeria. London: George, Allen and

       Unwin.

Mustapha, Abdul Raufu (1999) The Nigerian transition: third time lucky or more

       of the same. Review of African Political Economy. Vol. 26(80), pp 277-91.

Nolte, I., Danjibo, N. and  Oladeji, A. (2009). Religion, politics and governance in

       Nigeria. Department for International Development (DFID) working paper39

       publication at: https://www.researchgate.net/publication/279483120

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       Nigerian political space: implication for sustainable national development.

       International Journal of Academic Research in Business and Social Sciences.  

       Vol. 4(9), pp 301-318.

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       again. Olive branch. Vol. 1(20), pp1-30.

Ojo, M. (2007). Pentecostal movements, islam and the contest for public space in  

       northern Nigeria.  Islam and Christian-Muslim Relations. Vol. 18(2), pp172-

       188. Retrieved on 18/10/18 from http://dx.doi.org/10.1080/095964107014043

Omoregbe, J. I. (2003). Religious ideals and the question of governance in Africa.

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       governance in Africa. New Brunswick and London: Transaction Publishers.

Onapajo, H. (2012). Politics for God: Religion, Politics and Conflict in Democratic 

       Nigeria. The Journal of Pan African Studies. Vol. 4(9), pp20-28.

Oyegbile, O. and Abdulrafiu, L. (2009). Shielding patrons of boko haram. In: Tell

       (Lagos), 17 August, 67-71. Retrieved 12 June 2011 from  

       http://www.archivalplatform.org/blog/entry/folklorising/

Tavares, O, (2016). Education, religion and a new Canadian pluralism. Canada:

       Manitoba Multifaith Council.

THE ROLE OF   BROADCASTING- MEDIA TECHNOLOGY IN RELIGION, EDUCATION AND PEACEFUL CO- EXISTENCE

BY

Adebayo Mathew Sunday, Ph.D

[email protected]

08034417273

Curriculum studies& Educational Technology Department

School of Education, Kwara state college of Education Ilorin

Abstract

Globally, all countries in the world are experiencing information revolution and knowledge which is being accelerated by innovations represented in information communication technology. The pursuit and provision of an efficient educational system based on modern day functional approach which is aimed at accelerating social, scientific, political and technological progress necessitated ICT integration in the school curricula. Broadcast media is an arm of ICT which transmits idea, attitudes, values to target audience with the use of air-waves. These are done through audio-Radio, and audio-visual television programmes. The use of Broadcast media makes presentation of information with a sense of immediacy possible i.e how it happens at the same time it is unfolding. The interconnection between Broadcast media, Religion, education and peaceful co-existence is discussed in this paper. Suggestions are made of the measures that can be taken to utilize Broadcast media potentials for peaceful co-existence in Nigeria.

Keywords: Broadcast- media, Religion, Education, Peaceful co-existence

Introduction

            The world is nowadays referred to as a “global village”, because information can easily be disseminated, no matter where one is located, the mass media as exemplified by the broadcast media is characteristically unique from other similar electronic media because they distribute their signals to several audience at the same time. Moreso, it has universal acceptance and peculiarity as they break the barrier of literacy and social class. (Adebayo, 2013). It’s signals does not discriminate on the basis of social- economic or educational background. Thus the conceptualization of Broadcast media as veritable and potent tools for actualizing the objectives of education for all irrespective of their localities.(Iwu & Ngeako. 2010).

            In the Nigerian Context, Broadcast technology was introduced to Nigeria with the establishment of western Nigeria television (WNTV) Ibadan on 31^st Oct, 1959, by the then western regional government headed by Late Chief Obafemi Awolowo, other Regional governments of eastern Nigeria, and Northern Nigeria followed. According to Oladapo (1994) in quoting chief Awolowo reported that “Broadcasting media was established to serve as a teacher, an entertainer and a stimulus to transform Nigeria into a modern and prosperous society”.

            It is the realization of the enormous roles of broadcast media that made the Nigeria government to set up schools broadcast unit which metamorphosed to the National Technology Centre in Kaduna in1977, which according to Abimbade (2006)has the following objectives.

• The development and production of educational radio and Tv programmes for schools primary, secondary, and teacher training Colleges.
• The training of specialist in the field of educational broadcasting, radio/TV and audio- visual aids.

School broadcast has been used in Nigeria to enrich the school curriculum and also for direct instruction. Hence the educational objectives for the use of radio and Tv broadcasts in education includes among others:

• To strengthen the nations’ education enterprise by reducing imbalances and improving educational opportunities in rural schools handicapped by lack of qualified staff and equipment.
• To improve the quality of education through the use of sound teaching methods as can be seen in the interactive radio instruction (IRI) and supplementary audio- visual materials.
• To assist in teaching subjects where trained school subject teachers are in short supply.
• To improve attendance rate at all levels of education  via motivating students by means of interesting programmes, materials, audio- visual techniques and increased personal attention in large classes.
• To assist in curriculum reforms through speedy and effective delivery.
• To promote civic consciousness and national unity through civic programmes at both primary and secondary school levels through placed instructions and use of indigenous or and national language(s)
• To disseminate information of interest as to promote, and keep teachers up to date on curriculum innovations and practices.
• To assist in teacher training programmes, both pre- service and in- service through employment of new media techniques (Abimbola, (2006) p 118.

It is imperative to note that the broadcast media of exemplified by the radio / Tv programmes have become integral part of our educational system. In the same light it has been adopted in virtually all religious bodies in Nigeria as a means of propagating their faith. This is done in terms of preaching, teaching, drama, crusades and musical activities. (Adebayo 2006). Many religious bodies also utilize Broadcast medium (such as the CCTV, ITV, satellite TV,) through the space to transmit their messages to specific and general audience, and locations that are not easily reachable.

      According to Umokoro, (2006) he opined that televangelism, religions television or worship on the tube is synonymous which refers to worship via broadcast media. This assertion I agree with because the Television as a technological device is systematically planned to and developed to successively communicate fact, ideas, belief, behavior and knowledge. In order words the use of broadcast media via internets and satellite transmissions to propagate their tenets, all present live events as they happen for a large group to see and hear is awesome and has tremendous impact throughout the whole hemisphere on the earth.

Impact of Broadcasting Media in Education and Religion

      Education is often regarded as the backbone of national developments and a key to national transformation. It is a social phenomenon that contributes much to the development of new methods and materials relating to the standards and styles of living. Through Education the speed of technological and material changes are diffused to the society.

      The use of broadcasting media in the school setting is said to have begun in 1924 in England when the British Broadcasting Corporation (BBC) undertook the project. Germany followed suit in 1926 with the establishment of its school broadcasting. Also in 1928 United State of  America established the National Broadcasting Corporation and started its educational programme. Whereas Columbia Broadcasting system production “school – on- the- air” was inaugurated for the masses in 1930. (Flor.2004).

      In India, radio broadcast was extensively used basically for literacy training and population control. More so in Latin America, Brazil, Costarica set up radio schools which enhanced effective promotion of adult education programmes on Literacy, Agriculture, and Health. (Flor.2004).

The Philippines also used broadcast based learning system via the farmers’ school of the air in 1952. At the tertiary level Philippines conducted their instruction research and or for extension functions. The Ateneode Mamla University is also reported to have its centre for educational Television linked up to intercontinental Broadcasting Corporation for teaching of some of its courses to cover 51 schools and colleges. (Flor.2004).

After the World War II, many aid projects sponsored by international organizations included communication support systems. These led to the introduction of broadcast media to the developing world. In the Africa continent, Ghana and Togo spearheaded the experiments on broadcast- based distance learning. (Adebayo 2013) Tanzania used radio- study groups via its Institute of Education to promote adult literacy and political participation. Senegal used broadcasting medium to dialogue between the people and the government, while Kenya used Radio broadcast as correspondence for in- service- training for teachers. (Flor.2004).

      In Nigeria, broadcasting media was introduced with the establishment of Western Nigeria Television (WNTV) Ibadan on 31^st October 1959 by the then western Regional Government headed by late chief Obafemi Awolowo. The integration of broadcast media to Education in Nigeria started after independence with the introduction of English by Radio programme”, and was also followed by the telecast of “Education Television programme (NTV) (Jegede, 2002).    In the present day Nigeria Broadcast media disseminates information that are educative through sound, vision, or both to individuals group of people in their homes, work- places viewing centres, through various electronic devices such as Radio, television, film strips, video cassettes, CD Rom, interaction digital video disks, interactive audio- video conferences, video teleconferencing, and mobile technologies.

With the resurgence of open Distance learning (ODL) in the country government has taken steps to set up dedicated Television and radio channels. Hence with the World Bank support, government has built a brand new state of the art digital recording studio at Tejuoso Yaba, Lagos. This is meant to serve as a pilot for the much needed dedicated channel for ODL activities in Nigeria (Jegede 2002).

In the realm of Religions, the integration of broadcast media to worship service is noteworthy. In his write up Umokoro (2006) asserted that tele- evangelism, or Religious television or worship on the tube is synonymous. Hence broadcasting has been adopted in religious circles as a medium to share the attributes of formal or informal elements. This has become a major practice in Nigeria whereby on daily basis churches, Islamic bodies and trado- medical practitioners emerge and each scramble for recognition through the broadcast media.

      Specifically, broadcast media is used in religions to propagate and promote their tenets in terms of preaching, teaching, drama, crusades and musical activities. In large religious gathering such as in camp meetings, and crusade grounds closed- circuit television are often used to reach the un-reached.

The availability and use of other broadcast related technological devices are also rampart among religious bodies such devices are religious films, Digital video diskette, home-videos, all serve to minister to the congregation in their various locations.

      The use of satellite television transmission is also common among leading religious gatherings such as in Deeper life Christian Ministry, the Living faith Assembly, the Synagogue Church for all Nations, to mention a few. Thus a single transmission or broadcast presents live and direct preaching/ teachings to reach a whole hemisphere of the earth (kumuyi 2003).

The radio as another broadcast media is also tremendously in use and plays notable roles in religious propagation. Preachers and ministers of diverse background exploit its economy in term of cost and wider coverage to use it extensively. (Ayeyara.2002)

Relevance of Broadcasting media in promoting religion, Education and Peaceful Co-existence

The relationship between broadcast media, education, and religion related to peaceful co-existence cannot be over- emphasized. This is  because; broadcast media over the Years has been a catalyst for rapid social transformation in human societies.

Osokoya and Aminu (2002) opined that education is key to social transformation, an agent for social control. It is argued that it contributes much to the development of new methods and materials relating to standards and styles of living. This is actualized via technological tools such as the broadcast media which diffuses such changes rapidly in the society.

The relationship between Broadcast media, educational and religions has been clearly demonstrated in the various channels through which it has been integrated nowadays. It has been integrated in various learning environments, channels, mosques and in various social gatherings. The use of broadcast tools are almost inseparable, If any occasion is to be meaningful when it comes to communication.

Erwatt (2007) opined that ICT- Broadcast media inclusive can make a significant contribution to the processes of transformation and people centred development but have to be used innovatively- Hence for broadcast media to be used for promoting education, religion and peaceful co- existence,. It needs to be planned, and carefully implemented, such should be directed to address specific needs of peaceful co-existence in  the society. This is imperative as broadcast media obviously will not solve the worlds problems, but if wisely deployed, it could be a proven powerful tool for promoting social causes. (Karelse & Seye Sylla. 2000).

The use of broadcast media as exemplified with satellite Television could be explored for promoting education and religion for peaceful co-existence., this was the practice in India with the use of satellite instructional television which was used to cover 2400 villages in less developed districts of six Indian states. It focused on education in Agriculture,. Health and family planning (Yahaya 2003). This is noted to have checked rural – urban migration and its attendant socio- problems in  Indian , hence peaceful co-existence among the vast rural dwellers.

The availability and use of broadcast media in the realm of religions is enormous. Satellite Television is being used to propagate the gospel, hence a single transmission or broadcast presents live and direct teachings, and preaching to reach a whole hemisphere of the earth. The import of this is to capture peoples attention, give them better and up- to- date ideas / knowledge on religious instruction. Hence this promotes peaceful co-existence as it instills the spirit of brotherhood among adherents of various faiths irrespective of race, location and ethnicity.

Conclusion

            We have highlighted the usefulness of Broadcast media at promoting education, religion and peaceful- co- existence, however mention must be made of inherent contradictions which often surface in its application. The broadcast media venture is a mega- budget venture, and at times unsuspecting members and students are bled financially to finance or sustain the programme. Also its integration in education often creates digital divide, the world over. More so, it is at times used to generate interdominational antagonism (Umokoro 2006).

            While it is imperative to use broadcast media for mass outreaches in education and religions, it must be planned and specifically targeted to promote peaceful co-existence. This can best be achieved when such broadcast programmes content is devoid of hate speech, pornographic content or violence.

The use of broadcast media by teachers, and religious preachers if adopted should be directed to teach and preach religious and ethnic tolerance. Intolerance is a bane of religious and ethnic chauvinism which often breed socio- religious and ethnic crisis. Hence religious and moral education, cum civics education should highlight ethics, morals, justice and equity rather than provoke anger and interdenominational antagonism.

The government through the National communication commission should censor and monitor use of broadcast media adequately as to checkmate teachings, and sermons that tends to promote hate- speech, crime, violence and ban phonographic sites from public viewing.

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THE ROLE OF RELIGIOUS INSTITUTIONS AND PEACEFUL CO-EXISTENCE IN NIGERIA: THE CASE OF ISLAMIC AND CHRISTIAN RELIGIONS

BY

Bolaji, Rasheed Babatunde

Department of History,

 School of Secondary Education, Arts and Social Sciences Programme, Federal College of Education (Special), Oyo

Abstract

Sociologists and other scholars have challenged the role of religious institutions and religious leaders as positive variables for peaceful co-existence in a given nation like Nigeria. They affirmed that religious institutions have not done much considering the level of immorality, misconducts, intolerance and inhumanity against one another been experienced across the nation. However, despite various ills which becloud the nation, religion is not without its positive values for promotion of peaceful co-existence, tolerance, good conduct and the likes. It is the thrust of this paper therefore, to examine the role of religions especially Islam and Christianity in the promotion of peaceful co-existence in Nigeria. The method adopted for this study is a critical analysis of library materials. The study revealed that religion remains a formidable force in the promotion of peaceful co-existence in Nigeria society. Hence, the need for repositioning of religious institutions in Nigeria so as to exploit their values and potentials for a better and peaceful Nigeria.

Introduction

Religious institutions like churches and mosques are sacred places where worship and other Godly activities take place. It is of importance to know that it is extremely difficult to separate the nexus between religious institutions and religious leaders.  The reason is not farfetched. The conduct and activities of these institutions are not in order without the anchors known as Imams and Pastors. They are known to be overseers and control values of the religious institutions.

Ajayi (2011), affirmed that religious institutions are of good value with high level of tolerance only if the religious leaders are also of good conduct. Immoral acts and any form of indiscipline on the part of Imam or Pastor only speaks negative of his religious centre.

It is not out place, according to Ogunkunle (2004) that men in governance, political and community leaders, market men and women, public workers and the likes will belong to one religious sect or the other. Ordinarily, the doctrines enshrined in these religious relationships should play the primary role of influencing the responsibility or promotion of tolerance among faithful of different religions.

It is on this note that Abioje (2004), opined that every religion-Islam, Christianity, Hinduism, Buddhism or whatever have rules and guiding principles which the adherents off such religions are expected to naturally manifest in their daily activities and not just by proclamation. It is for this single reason that a better peaceful co-existence in Nigerian society should be guaranteed by all stakeholders including the religious leaders, especially within the purview of their religious dictates.

Religious institutions and religious leaders in Nigeria are therefore the identified variables which expectedly are supposed to play vital roles in achieving  good governance for better service delivery, free and fair transitional process, good security, equity and justice and a better and peaceful co-existence among Nigerians irrespective of their religious believes,

Conceptual Analysis

Religion

            Religion is a controversial term with varied definitions from different scholars. However, for the purpose of this paper it is apt to examine the Oxford English Dictionary definition of religion which states that it is the belief in and worship of a supernatural controlling power, especially a personal god or gods. Another online dictionary sees “religion” as sacred engagement which is believed to be a spiritual reality and a worldwide phenomenon that has continued to play a part in all human culture. An adequate understanding of religion must take into account its distinctive qualities and patterns as a form of human experience across human cultures.

            Citing M’uazam (2002), Alagbu (2011:26) observed that religion consists of values, cognitions and skills with conceptions and images of the world which helps to guide man in his day-to-day life and contributes to the development of the society in which he lives. Considering the functions of religion, Imakhai (2011), maintains that throughout history, religion has been a source of development. He emphasized that religion is helpful in validating the core values of development such as equity, justice, mutual personal interaction and tolerance in every society through its teachings, beliefs and practices. These values are vital in the social life of every individual in the society. More especially, the observation and practice of the tenet of freedom as emphasized by all the religions has the inherent capacity to breed healthy coexistence, peaceful and harmonious interpersonal relationship; and hence, community development for the common good of man and the society in general.

Complementing the above assertion, Owan and Agi (2011:156) opined that religions offer fundamental ethics of life for their adherents and provide communities with guides to live in harmony with themselves and as binding force between men and God. Ajayi (2011:44) affirmed that the satisfying and rewarding experience that religions provide communities assists its long survival.

It could be inferred from the above definitions that religion is an ideal way of life since it provides a comprehensive and systematic arrangement for human beings to regulate their lives in all ramifications. And that religion does not confine itself to only spiritual matters, rather it also covers societal issues.

Religious Institutions

Oshita (2001), describes religious institutions as scared houses of worship with skilled religious educators and preachers. He further states that the institutions are those centers like mosques and churches where gospel is preached, sermons of different forms are given and supplications are offered. Buttressing this point, Onejefu (2001), opined that religious institutions are the places of sacredness where religious education, health education, moral and spiritual education are presented. Gbadero and Adeleye (2011), while describing religious institutions and their potentials, claimed that these institutions include mosques, churches and all other sacred places of worship and sermons. They emphasized that the presence of religious institutions introduced the need for rule of law, which is in line with political equality of citizens and the protection of their right as well as those of minorities which is however grossly lacking today and possibly have paved way for the growth of corruption in the Nigerian society.

Making reference to the role of religious leaders to ensure peaceful co-existence and harmonious interpersonal relationship among the Nigerians, Ogunkunle (2004) affirmed that a religious leader has confidence in God, seeks to find God’s will, follows God’s methods, delights to obey God and is motivated by love for God and man. There is no doubt that religious leaders have significant roles to play in changing the Nigeria society  for better, not only to ensure peaceful co-existence among the adherents of different religions but also to achieve the development of Nigerian communities which has over 426 ethnic groups.

It is on this development issue that Abioye (2004), maintained that religion pervades Nigeria to a large extent, at the community and societal or governmental levels. In fact, it would appear that many Nigerians are looking up to religions to help form the moral character and rectitude of Nigerians towards community development. This feeling might be proper because the religious leaders can also influence some critical levels    of development in the community by engendering progressive attitudes, dispositions and virtues that are necessary for the transformation of the Nigerian communities into an egalitarian and Godly society, where justice, equity, honesty and fraternity will reign.

Imekhai (2011) was of the opinion that throughout history, religious institutions have been sources of stability, harmony and development. He emphasized that for centuries, religious institutions, particularly churches and mosques were among the first institutions to provide asylum for accused criminals through the influence of the established correctional chaplains.

Advent of Islam and Christianity

Religion in Nigeria plays a major role in the life of the people. To some, it is their candle light which gives them insight, wisdom, knowledge and faith is increased through the study of scriptures, books and prayers. A religious leader according to Haynes J. (2007), is respected and loved. He could mediate in situation that defy several means.

Ajayi (2011), maintained that the existence of traditional religion could be dated back as far as the advent of man in Nigeria. He added that everybody was initially worshipping whatever they wanted until the introduction of Islam to the northern part of the country in the eleventh century. Islam grew popular to even the middle belt and several parts of Nigeria. At some point, Uthman Dan Fodio had to establish a government based on Islamic religion before the advent of colonialism when the government was colonized by the British. However, the spread and growth Islam had witnessed a number of stages and development. In the early decades of the 20^th century, there was a formation of many Islamic movements and organizations such as Ansar-ud-deen Society of Nigeria, Anwarul-Islam Society of Nigeria, Nawarudeel-deen Islamic Organizations, Islahudeen Society of Nigeria, to mention  a few with the sole aim of propagating Islamic religion through humanitarian efforts. This however led to building of Quranic Centres, building of schools and mosques and converting many pagans into Islam. In the late 90s, more Islamic Movements were formed to follow the suit of the early movements. Among these were Nasirulahi-Li-Fatihi Islamic Movements (NASFAT), Al-Fatihu Quareeb Islamic Organization (QUAREEB), MIFO Allah to mention a few.

Christianity is the most popular and most advertised religion in Nigeria. It was introduced in Nigeria in the middle of the nineteen century by devote missionaries from Europe. Christianity was one of the things introduced into Nigeria by the Europeans among other things. The missionaries came preaching the message of Christ, ministering to the people and also healing the sick. This was what actually pulled the crowd to them in the first place. They started from the Eastern part of the country which is populated by the Igbos. They interacted with the village councils and chiefs who gave them land to build local churches and mission houses.

At sometimes, Christianity began to spread to the south western part of the country among the Yorubas and up north in the middle belt. As at the year 2005, there were over 50 million Christians in Nigeria. At the present, there are countless churches across Nigeria. Prominent among them are the orthodox churches like Romans Catholic Church, Anglican, Methodist, Baptist and the likes. There are many Pentecostal churches as well such as the Redeemed Church of God, Christ Apostolic Church (C.A.C), Mountain of Fire (M.F.M) and many more.

Islam and Christianity came to contend with the indigenous religion which had been the sources of strength to Nigerians and as well the spiritual guide to various communities in the country.

Peaceful Co-Existence

Peaceful co-existence may mean different things to different people. To some, it means an idea that nation-states should not interfere with the domestic affairs of other countries in order to avoid conflict. To others, it means a situation of living together in peace rather than in constant hostility. Abioje (2004), defined it as a competitions without war, or a policy of peace between nations of widely differing political systems and ideologies, especially between communist and non-communist nations; peaceful co-existence between the US and the Soviet Union.

From the above definitions, it is inferred that peaceful-existence is a kind of relation between states with different social systems without resulting to wars or crises irrespective of their differences. Furthermore, Abioje (2004), pointified a number of principles of peaceful co-existence which include:

1. The renunciation of war and the adoption of negotiations as a means of resolving disputes between states.
2. Equal rights, mutual understanding and trust between states, as well as consideration of each other’s interest.
3. Non-interference in the internal affairs of another state.
4. Recognition of each people’s right to choose freely its own socio economic and political system.
5. Rigorous respect for the sovereignty and territorial integrity of all countries.
6. The development of economic and cultural cooperation based on full equality and mutual benefits.

The policy of peaceful co-existence is therefore viewed as a compromise since it is based on a quest for a reasonable balance of interests and for mutually acceptable agreements. Of course, within the framework of these agreements each side seeks to uphold its principles and fundamental interests.

The Need for Peaceful Co-Existence in Nigeria

We can either define history or allow history to define us. In between, we have a moral responsibility of upholding the truth and nothing but the truth. Nigeria as a country officially became a single entity after the amalgamation of the northern and southern protectorate in the years 1914 by Sir Lord Fredrick Lugard who was then the Governor General under the British colonial administration in Nigeria. This project has been viewed by some Nigerians as the greatest mistake of the British rule in Nigeria. The argument has been on the basis that you cannot ask two entities to come together to form a united country when they don’t share the same societal values, norms, belief and similar traditional configuration. In fact, some people have said, it was a deliberate attempt by British colonial masters to bring the two regions together to cause confusion and entrench divide and rule tactics.

The reality however, is that Nigeria is a country of different cultures, traditions and with different historical antecedents. In terms of religion, the north is Muslim dominated while the South West has high concentration of both Muslims and Christians while the East is largely dominated by the Christians. The differences in culture, tradition and religion have given rise to ethnic, religious bigotry and regional rivalry in recent times. The unfortunate scenario has given birth to disunity, mutual suspicion, lack of patriotism, ethnic and religious crises with primordial sentiments taking center stage when national issues are being discussed and in general this has brought about slow pace of development and, even in many areas of concern, total lack of development.

Peaceful co-existence is sine-qua-non for national development, a society where religious bigotry and ethnicity are the order of the day cannot witness socio-economic progress and prosperity. National development that is all encompassing requires unity and respect for the constituted authority. Nations and countries that are regarded as developed have strong belief in their countries and patriotism is top of their agenda.  Fifty years of the end of civil war in Nigeria should have offered us, as Nigerian, an opportunity to reflect on the factors that were responsible for the unfortunate crisis which could have been avoided in the first instance.

To ensure a better united Nigeria with peaceful co-existence, there is a need for us to understand our differences and respect our opinions, honour the

rights of individuals to practice any religion of their choice and shun primordial sentiments.

Re-Strategizing Better Religious Institution for Peaceful Co-Existence Among The Nigerians

Gone are the days when people maintained silence whenever they approached a church or a mosque because of the high regard for these sacred places. It was a time that religious leaders were seen and regarded as upright, pious, trustworthy, honest, disciplined and highly incorruptible. In our society nowadays, people even throw bombs at churches and mosques and religious leaders are now using mosques and churches to launder money stolen from the public till. Clergies and clerics fight dirty; they often resort to all sorts of diabolical acts in their quest to secure church or mosque leadership. Complementing this opinion, Udo M.E. (2011), affirms that Christian and Islamic leaders are now linked with various dehumanizing activities such as divorce, illegal arms deal, ritual killings, armed robbery and even terrorism.

Ampitan (2012), says that it is quite unfortunate that religious institutions have sunk so low that criminals no longer have any iota of respect for the sacred houses of worship. Religious leaders have lost their respect by openly hobnobbing with politicians and public office holders. Olaofe, M.A; and Mutiullah A.O. (2012) are of the opinion that leaders in Nigerian houses of worship are no longer laying much emphasis or righteousness, piety and long-suffering. Instead, material and financial wealth are publicly celebrated and honoured regardless of their sources. Even when they intend to tell lies and give false witnesses, they are prepared to swear an oath with Quran or Bible, the holy Books. This can only have been borne out of their lack of respect for these inspired Holy books. Religion is now being used to confuse the electorates in order to score cheap political points according to Mijah, S.E. (2011).

When a particular candidate realizes that adherents of his faith are more in population as against those of his opponents, he begins to instigate religious disharmony to prevent a majority of adherents of his religion from voting for his opponent. This analogy is a typical example of how religion is being used to polarize the Nigerian electorates by desperate politicians. This class of politicians has so much bastardised the religious institutions by always using them to play their dirty game of politics.

Even though some individuals and groups may have continued to hide under religion to perpetuate evil and unleash all sorts of terror on the society, the solution to many atrocities and social ills which have bedeviled our society still lie inherent in the two religions in Nigeria vis Islam and Christianity. Both religions resemble the Kenyan Lord Resistant Army (LRA), which has terrorized Kenya for some years, killing, maiming and destroying all who may stand in their way-not even Christian clergies who do not submit or succumb to their doctrine that the society should be governed by the Biblical laws and the Ten commandments of Moses were spared-particularly the Boko Haram has been carrying on in the same way. They not only gave Islamic religion a bad image but also have continued to kill and destroy all who do not share their doctrine of “Islamizing the society”. They are not known, so far, to spare even Islamic Clerics. Like the (LRA) in Kenya, Boko Haram and their backers have continued to hide under the umbrella of religion to commit crimes.

It is globally obvious that the two religions of Islam and Christianity preach against all sorts of social vices and immoral acts like stealing, robbery, corruption bribery, rapping, disharmony, killing, hypocrisy, religious intolerance, fanaticism, racial discrimination and all forms of inhumanity. It then becomes clear that the doctrines which these violent groups propagate do not belong to either Christianity or Islam.

Although polygamy has naturally reduced owing to the harsh economic realities, the influence of religion to bring about a rethink cannot be ignored nor over emphasized. Girl-child marriage and other forms of violation of the rights of girls encouraged by our so-called “African values” are being frowned at by the two religions. These are a pointer to the fact that regardless of the disillusionment which some of the Christian and Islamic  fundamentalists like the LRA in Kenya and Boko Harram in Nigeria and other terror groups around the world have set out to create in the minds of the people, Christianity and Islam have really done us some good.

Luckily for us in Nigeria, there is liberalism such that most Nigerians are either Muslims or Christians. The traditionalists often identify themselves with either Islam or Christianity. Since both religions forbid killing of human being, stealing, corruption, bearing false witnesses, terrorism and all forms of indiscipline, then the task of making Nigeria a peaceful and harmonious country devoid of these prevailing evils becomes less cumbersome. Thus if Pastors and Imams preach and teach the right values frankly in their churches and mosques without fear or favour, this country would be a better place for all of us. This is a clarion call for all the leaders of Islam and Christianity to stand up to their divine “calling”, since most Nigerians go to churches or mosques, the time for religious leaders to shun partisan politics and stop hobnobbing politicians and public office holders is now.

Conclusion

There is an urgent need to reposition the religious institutions in Nigeria if the assertion of the sociologists and other scholars who have challenged the role of religious institutions and religious leaders as positive variables for a peaceful co-existence is to be proved wrong. Religious institutions in Nigeria have been projected as offering more negative values to the society than the expected positive values considering the level of immorality, misconduct, intolerance and all forms of inhumanity being perpetrated by the religious leaders.

This paper however concludes that to achieve a better and peaceful co-existence among Nigerians, religious leaders in the sacred houses of God across the Nation must play their expected roles of being Godly in all ramifications and be able to preach righteousness without fear or favour and make sure that citizens are urged to try as much as possible to always be ready to transfer the “do well to all humans” principle in their religion to their public life. The good teaching in these two religions should manifest in moral and value uprightness of every leader and this will undoubtedly promote a peaceful and harmonious co-existence in the society irrespective of the religion.

Recommendations

The prepondence of opinion is that many religions leaders in religious centers across the Nation which are expected to be positive value oriented centers are center for evil promotion and many atrocities are linked with Imams and Pastors who are expected to be men of God. As a result of this, insecurity, injustice, inhumanity and immorality prevail in Nigeria.

To ensure a peaceful co-existence among the various ethnic groups and different adherents of the different religions in Nigeria. Religious centers should be places where good interaction with one another should be encouraged to the extent that such interaction becomes productive and beneficial. This is because in those places of worship are expected to be centers for dissemination of good morals and positive values such as righteousness, religious tolerance, humanity, selflessness, unity, faithfulness and accountability.

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