By Abdulmalik Ahmad Zaruq
At the outset, it must be unequivocally stated that Nigeria is not a secular state where there is zero consideration for religious beliefs and rites. In Nigeria today we have the national boards that overseer how pilgrims set out anually on religious itineraries either to Makkah, or Jerusalem. A secular state should have no business apportioning part of its budget to regulate religious itineraries.
Usually, at any weekly FEC meeting where fiscal decisions that change and determine the future of this country are taken, the regulators commence it by way of supplicating to God. Secular regulators should not remember God before chunning out their policies.
In the same vein, Nigeria is not an Islamic state, because it’s not controlled by the Qur’an, neither is it an ecclesiastical state, because it’s not governed by the Bible. Rather, Nigeria is a multi-religious state, where people of divergent reglions with different denominations gather and converge together in order to live in unity and harmony as one indivisible and indissoluble sovereign nation under God.
Thus, every Nigerian – muslim, christian or traditionalist- is deemed to have submitted and pledged allegiance to the corporate overlord called “Nigeria”, with terms and conditions apply. The terms and conditions are nothing but FREEDOM, EQUALITY, AND JUSTICE. These are the cardinal principles upon which the Nigerian Constitution is based. No law in Nigeria, theoretically and practically should contravene those principles, and if any law purportedly does, it will be declared null and void to the extent of its inconsistency with the Constitution.
It follows therefore, to ask whether the aforementioned principles entrenched in our Constitution, and upon which the social contract was signed in Nigeria by all and sundry, are ISLAMIC OR UNISLAMIC ? IS FREEDOM UNISLAMIC ? IS EQUALITY UNISLAMIC ? IS JUSTICE UNISLAMIC ?
- With respect to FREEDOM, In Islam, Freedom of human beings is considered the nucleus of humanity. This is depicted in a plethora of Quranic injunctions and sunnatic practices, to wit : “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong..” Q:2 V:256 . “For you is your religion, and for me is my religion.” Q:109 V:6
These verses are in consonance with the right of every Nigerian to freedom of thought, conscience and religion guaranteed under section 37 of the Constitution, to wit: ” Every person shall be entitled to freedom of thought, conscience and religion, including to change his religion or belief…”
- With respect to EQUALITY, Islam essence is to establish EQUALITY in the world, that’s why the prophet, in is his farewell sarmon stressed this message: “O people (he didn’t say Muslims), indeed, your lord Is one, your father is one, all of you are from Adam, and Adam is from dust, there is no speciality for an Arab over a non-arab, or for a non-arab over an Arab, no speciality for a white over a black, or for a black over a white except with rightousness….”
He’s also reported to have said with respect to non Muslim nationals in Madina which he governed, then: ” they are entitled to what muslims are entitled to, and are obligated by what muslims are obligated by”
The concept of equality in The Nigerian Constitution is vividly in parri Passu with that which is aforementioned in the sunnatic practice. No favouritism, no sectionalism, no discrimination.
- With respect to JUSTICE, the crux of Islam is justice. Justice in Islam is the ocean from which other principles flow.
The Qur’an states: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with JUSTICE…” Q:4 V:58
Taking from his sunnatic practices In Makkah, before his proclamation as Allah’s messenger, Prophet Muhammad participated in what’s called Hilf al-Fudūl, (‘Pact of the Virtuous’). It was an alliance or confederacy created by the Meccans in the year 590 AD, to establish justice for all through collective action, even for those who had no connections to the powerful. Because of The Prophet’s role in its formation, the alliance plays a significant role in Islamic ethics.
It must be noted that, the people with whom the prophet struck the pact, were non Muslims, yet, he went on to enter into alliance with them because he was desirous of establishing justice in the land of Mecca. Mecca itself was not an Islamic state then, as Nigeria is not, today. However justice was a cornerstone in the pact to which he aligned himself .
It follows therefore, that Muslims, in trying to entrech justice and peace, can build a nation with non Muslims and participate in the civic rights exercisable by every citizen, including VOTING AT ELECTION PERIODS, to elect into office people they think will uphold those cardinal prophetic principles, FREEDOM, EQUALITY AND JUSTICE in any confederacy, nation or state. They draw from the prophet’s precedent.
Yes, the Muslims, and particularly the northern Muslims under the stewardship of Ahmad Bello Sardauna, the great grandson to The Mujaheed, Uthman Foede, and Abubakr Tafawabalewa and the entire emirs and scholars in Nigeria signed the amalgamation pact of 1914 to be part and parcel of the country, in order to live in peace and harmony, with various elements of of the country. Because they believe that those cardinal prophetic principles will always be respected, implemented and promoted in all niches of the Nigerian society. And they did that with all sense of consciousness and righteousness in implementation of the prophet’s precedent.
As scholars, our duty is not to crack that pact laid down by the prophet and former leaders by directing people not to participate in electoral processes, our duty is to guide them as to how to vote putting into consideration those prophetic principles.
Zaruq writes from FCT, Abuja via @ aahmadzaruq@gmail.com