WOMEN, ISLAM AND CURRENf .. ISSUES IN DEVELOPMENT In H onour, o f / Dr. Lateefah Durosj Edikticf'By: ^ iib fe A66as f..* fc-.-i/.V": Ja m ’ iM oM nm etf UNIVERSITY OF IBADAN LIBRARY W o m e n , I s l a m An d C u r r e n t I s s u e s I n D e v e l o p m e n t (Essays in Honour of Dr. Lateefah Durosinmi) Edited by ‘Wole Abbas & Jade’ Mohammed UNIVERSITY OF IBADAN LIBRARY Women, Islam And Current Issues TABLE OF CONTENT Acknowledgement............................................................................................v In Development Foreword ......................................................................................................... vi (Essays in Honour of Dr. Lateefah D urosinm i) Dedication.......................................................................................................vii Preface...........................................................................................................viii Biography.......................................................................................................... x List o f Contributors............................................................ :................... ...xiii Edited by 1. Muslim Women Activism in Nigeria - M. A. Ambali...................................................... .1 -1^ 2. Prospects and Challenges Facing the Global Ummah And ‘W ole Abbas Humanity A, & - Habiba Muda Lawal........................................................................16-27 Jade’ Mohammed 3. Women Leadership under the Shariah- Nimah Modupe Abdulraheem...........................................28-37 4. Women and Islam in Southern Nigeria: Between Sharia and Culture - ‘Jade Mohammed.................. 38-50 © ‘Wole Abbas and Jade’ Mohammed (2009) 5. Public Perception of Fomwan: A Vision and aStrategy for the Future - Bilkisu Yusuf (mni)................. 51-63 6. Activities of Fomwan, Akwa Ibom State Chapter - Kudrat B. Sanni.............................................................. 64-68 ISBN 978-136-169-7 7. National Policy on Education and Impact on National Development - Muslims in Particular - L. M. Okunnu (OFR)...................................................... 69-85 All rights reserved. No part of this publication may be reproduced or 8. Girl-Child and Women’s Education: A Panacea for transmitted, in any form or by any means, without permission all-round Development for Muslim Ummah - Lateefah Durosinmi......................................................... 86-97 9. School Discipline - An Islamic Perspective Editorial Consultants - Yasmin Ibrahim............................................................ 98-106 Prof. Yisa Kehinde 10. Rights of The Child in Islam Prof. Sidikat Yetunde Ijaiya - M. A. Bidmos...............................................................107-114 Prof. Fola Lasisi 11. Islamic Parenting (Tarbiyah) and the Development Dr. Oseni Kehinde Owolarafe of Children and Youths- Nafisatu Dahiru - Muhammad, (OON)........................115-130 12. NIQAB: Issues and Implications - Ibrahim Olatunde Uthman & Mrs G. A. Adesina- Cover Design by: Uthman..........................................................................131-161 Jade’ Mohammed and Mistura Sanni. 13. The Position of Islam on Polygamy - Rafiat Sanni.......162-169 14. Human Rights and Dispensation of Justice - Mustapha Akanbi............................. ....... .................. 169-177 Published & Printed by Obafemi AwOlowo University Press Limited 15. Penal System in Shariah - Abdulkadir Oriire.................178-185 Ile-Ife, Nigeria. iii ii UNIVERSITY OF IBADAN LIBRARY ACKNOWLEDGEMENT 16. Islamic Economy: Between Reality and Fiction Ishaq O. Oloyede............................................. 186-202 All praises and adoration is due to the Almighty Allah (S.W .T ) 17. Political and Social Impact of Globalization without whose permission the thought of this project would not have - Saudatu Shehu Mahdi..................................................203-213 surfaced or blinked not to mention its realization! It has however 18. Creating Wealth through Investment; Least and pleased Almighty Allah to make use of various persons and institutions Most Option to bring this work to fruition. To this end, we register our gratitude as - M. A. Asupoto (JP)........................................................214-238 follows: To Federation of Muslim Women’s Associations in Nigeria 19. Changing the Face of Breast Cancer in Nigeria (FOMWAN) and Muslim League for Accountability (MULAC) for - Simiat 0. Elias...............................................................239-248 granting the permission to use some of their past commissioned papers; 20. Cervical Cancer: Causes, Symptoms and To all contributors without whom there will be no work to edit; To the Management ^ planning Committee for undertaking the task of kickstarting the book - K. O. Ajenifuja.................................................... 249-257 project. They are Alhaja Rafiat Sanni; Alhaja Lateefat Giwa, Sis. 21. Technological Advancements in the Face of Divine Mistura Sanni, Sis. Mistura Sanusi; Sis. Surura Bello and SiS. Jade’ Trials Mohammed and all those who took keen interest in the project. - Morufat O. Balogun...................................................... 258-270 We re particularly grateful to all our editorial consultants and 22. Resurrection and Judgement in Islam our mother in Islam, Hajia Aisha Lemu for agreeing to write the - Lateef‘Wole Abbas...................................................... 271-277 foreword. To all we say Jazakumllahu Khayran. Index................................................. *............................278-282 Special thanks to the publishers for their interest in the book project. IV UNIVERSITY OF IBADAN LIBRARY FOREWORD dedication It is with pleasure that I commend the production of a new book in honour of Dr. Lateefah Moyosore Durosinmi titled "Women, Islam TO and Current Issues in Development". The book is significant in providing reference materials and Islamic perspectives on various ALHAJA (DR.) LATEEFAH DUROSINMI aspects of our national life and development. It is therefore not just a book in honour of a worthy Muslim woman AND and activist, but also a contribution to a pool of literature that moves humanity forward within the framework of Islamic guidelines. All Muslim Women Activists in I therefore recommend this book to all those who are Nigeria and beyond who incessandy toil for the ideals of social Justice interested in this field. I seize this opportunity to congratulate Dr. for all and women in particular. Durosinmi for the well-deserved honour, as well as the Project Committee for a job well done. May Allah (SWT) reward them all abundantly. vi vii UNIVERSITY OF IBADAN LIBRARY PREFACE excluded from the wealth of the nation and be perpetually retained in the cycle of poverty. In contemporary times, it is fashionable to honour eminent In all the treatise, there is the latent as well as the overt personalities with writing of a book. It is also a pastime of many requirement of justice as this is Allah’s command. (Q. 4: 135; 16: 90). Nigerians to think, discuss and write about many developmental The ultimate goal in Islam is not to attain mere comfort but falaah - problems facing our nation. Fulfilling these twin objectives is what has eternal prosperity and contentment. Every Muslim must therefore bear resulted into this book. . in mind in all situations that there is one day everybody must This book which contains twenty-two chapters is a contribution constantly be conscious of, the day of resurrection and judgment. to many discourses on the Nigerian nation as a member of the global This book therefore seeks not just to honour a worthy Muslim community and its developmental issues with greater emphasis on woman, activist, scientist, educationist and a mother in Islam, Alhaja women and education and coming from the stable of Muslims. (Dr.) Lateefah Durosinmi, but also to offer solutions capable of The book covers such issues as Muslim Women’s Education, redirecting the nation towards sustainable development in all its Muslim Women in Polygamy, Muslim Women Leadership, Women in ramification from Islamic perspective. Organizations (particularly FOMWAN), Islamic Parenting and Child We therefore invite every one who has keen interest in finding Rights. In all these, the importance of education of Muslim women and solution to the multi-facetted problems of the Nigerian nation to read their participation in national development from the family level to the this book. centre of politics is brought to the fore and without resulting into any state of disharmony. Although children have rights and parents their ‘Wole Abbas duties, the system of inbuilt checks and balances within the Islamic & framework guarantees effective individual development and ultimately the development of the nation. It is therefore not only necessary' but Jade’ Mohammed required for Muslim women to stand up in activism and resist all forms of injustices. In the book is also a diet on Health and Technology wherein recipe for prevention and treatment of breast as well as cervical cancer is served; indeed health of women is the health of the nation, thus requiring keen attention. It is a promise of the almighty Allah that human beings will face trials and tests from Him. Thus the chapter on Food Technology reminds us that success in the toil and struggle of persons can only be achieved if Allah permits (Q.90:1-5, Q. 55:33), hence all effort directed at any technological advancement should be in conformity with the laws and guidance of Allah (SWT). In other chapters, economic issues of the individual and the national are discussed. The wealth of the individual is the wealth of the nation. A Yoruba adage says “ebi kii wonu ki oro miran wo” - A hungry person is an angry person; and an angry person is next to being mad. But Muslims must seek lawful means of creating wealth. There is thus the need for further research in this area so that Muslims are not viii tx UNIVERSITY OF IBADAN LIBRARY BIOGRAPHY Dr. Lateefah Moyosore-Oluwa Adunni Durosinmi (Mrs.) was born on July 7,1957 to the Williams family of Olowogbowo/Koseh Street, Lagos Island, Lagos State, Nigeria. Her father was Late Alhaji Tijani Akanni Kolawole Williams (a.k.a T.A.K.) and her mother, Madam Wusamot Abeni Kareem. She had a well grounded background in Western Education and Islamic upbringing - her father being a retired Sales Manager of Asbestos Cement Products Company, Ikeja, Lagos and her grand father - Alhaji Issa Williams, a pioneer member of Ansarudeen Society, Lagos. In fact, it was recorded that late Alhaji Tijani Akanni Kolawole Williams was bom on the day Ansarudeen Society was formed in Lagos. Dr. Lateefah Durosinmi’s mother hailed from Kareem/Tinubu family of Lagos, that is her father and mother’s side respectively. She with her husband taught virtues of piety, contentment, hardwork, honesty and integrity to their children. Some of the siblings of Dr. Lateefah Durosinmi include Alhaja Airat Fahm, Mr. Kareem Toyin Bada and Mr. Hakeem Williams - a pilot. Dr. Lateefah Durosinmi thus started to thrive on the love of Allah, parents and siblings alike early in time. For her primary education, Dr. Lateefah Durosinmi attended -■ Patience Modem Girls’ (Private) School, Olowogbowo, Lagos while she had her secondary education at Girls’ Secondary Grammar School Gbagada, Lagos as a boarder. Between September 1974 and June 1976, she had her Higher School Certificate (“A” level) education at the Federal School of Science, Victoria Island, Lagos. She immediately gained admission to the University of Ibadan to study Chemistry. She was a Scholar of the Lagos State Government. In October 1986, she obtained a Master of Science (M.Sc.) degree in Analytical Chemistry from the same university. Dr. Lateefah Durosinmi met her heartthrob, Muheez Durosinmi, then a Part IV medical student after a jumat service at the University of Ibadan in January 1977. It was a reunion so to say as both had known each other as distant family friends on the platform of Dr. (Mrs.) Lateefah Durosinmi their Uncles in their childhood in Lagos. Late Alhaji Imam Mustapha Ekemode - a big uncle-in-law to Dr. Lateefah was the Chief Missioner of Ansar-ur-deen Society and the Coordinator of Muslim programmes on Radio Nigeria, Lagos while Alhaji Liadi Egberongbe, Dr. UNIVERSITY OF IBADAN LIBRARY Muheez’s maternal uncle was his assistant, hence both families associated closely. career responsibilities and or progression as well as waxing stronger in Dr. Lateefah Durosinmi got married on May 9Ih, 1981 and her services to humanity in various ways. continued with her postgraduate studies with the encouragement and Someone has also asked the question, is a husband always a support of her husband. She moved to Obafemi Awolowo University, necessary condition for a happy home? Those who have them know Ile-Ife in 1987 in company of her husband and was appointed an that some are more of a burden rather than an asset (See A Instructor in Practical Chemistry and a Fellow of the Postgraduate Woman’s Struggles, Triumph in The Nation, Wednesday, December Y School of the same University in 1988. In 1989, she became an 6, 2006). Alhamdulilahi that Professor Muheez A. Durosinmi does not Assistant Lecturer in Inorganic Chemistry and a full Lecturer in 1992 belong to the group of the burden but that of the asset and indeed a having completed her research work in Synthesis, Characterization, good example of a Muslim man. He represents everything positive in and some properties of Amino-Phosphoric Acids for the award of the the life and struggle of his dear wife. This is in obedience to the degree of Doctor of Philosophy (Ph.D.) in Inorganic Chemistry. injunctions of Allah as contained in Q2:187 viz: “They are your Sire has since been committed to teaching various courses at garment and you are a garment for them” and that of the Holy Prophet undergraduate and postgraduates levels and supervision of student Mohammed (SAW) especially as contained in His last sermon viz Do research projects in her department as well as undertaking various treat your women well and be kind to them, for they are your administrative duties in the University. She has also participated in partners and committed helpers. Remember that you have taken various academic and scientific conferences in Nigeria. Between 1994 them as your wives and enjoyed their flesh only under God’s trust and 1995, she was a Postdoctoral Research Fellow in Loughborough and with his permission. They thus both share the belief and University of Technology, Leices in the United Kingdom. philosophy that all hands must be on deck to help the course of She is the current Acting Dean Students’ Affairs of Obafemi humanity, education, women, youth and Islam in'particular, hence, Awolowo University, Ile-Ife. Since 1979, when Dr. Lateefah both are not resting on their oars. As such, both are members and role Moyosore-Oluwa Durosinmi obtained her first degree and observed the models who have continued to inspire many young ones in the Muslim mandatory National Youth Service in Kwara State; she has remained world and outside of it. They are thus blessed with many friends, committed to Science education and scientific research. She was a families and children. Their biological child however is Dr. Miss. Chemist II, Quality Control Labor story, Lagos State. Water Rafiat Durosinmi who has also stepped into the shoes of her parents by Management Board, Iju Water Worki,, Lagos State (1980/81) and doing humanitarian or social works amongst her peers. Chemistry Teacher ('A ’ Level), at the famous St. Anne’s School, Dr. Lateefah Durosinmi has had the fortune of meeting and Molete, Ibadan (1981-1985). Her activist spirit did not only manifest in working with many notable Nigerians and Non-Nigerians alike, academics but also in her service to her religion, women and youths in Muslims and Non-Muslims alike. Of particular mention are Dr. particular. She recalled that her inspiration for Islamic activism grew Abubakri Sanusi, a Consultant Nephrologist and the Chief Imam of the during her M.S.S. days at the Federal School of Science when various Obafemi Awolowo University Mosque, Ile-Ife, and Alhaja Lateefa Muslim leaders gave talks to the young Muslims. She particularly Okunnu, a past National Amirah of FOMWAN and former Deputy recalled that Alhaji Olatunde and Alhaji G. Otiti were two of such Governor of Lagos State whose resilience resourcefulness and leaders. enthusiasm in working for the course of Islam has continued to be a Dr Durosinmi has attended and presented papers at Islamic source of motivation for her. Conferences at the Local, National, and International Levels. It is Dr. Lateefah Durosinmi is the current National Amirah of believed in some quarters that for a woman to make it to the top, she FOMWAN. has to stay single, and strong! This principle, idea, or philosophy, name Success is indeed a journey and not a destination. This is it, has been wholly debunked by Dr. Lateefah Durosinmi who has wishing the family a continuously rewarding life as they continue in successfully coordinated her family affairs without derailing from her their world of service to Islam and humanity in general. xi Xll UNIVERSITY OF IBADAN LIBRARY LIST OF CONTRIBUTORS 10. M. A. Bidmos is a Professor of Curriculum Studies, Faculty of Education, University of Lagos, UNILAG, Akoka, Lagos. M. A. Ambali is a retired Justice and former Grand Khadi, Sharia Court of Appeal, Kwara State 11. N afisa tu D ah iru M uham m ad, Ph.D, (OON), is the Executive Secretary, National Commission for Nomadic Education. Habiba M uda Lawal, Ph.D, is the Director, Women Affairs in the Kaduna, Nigeria. Federal Ministry o f Women Affairs, Abuja. Nimah Modupe Abdulraheem, LL.M, BL, is a Lecturer with 12. Ib ra h im O la tu n d e U thm an, Ph.D, & G. A. A d es in a -U th m a n the Faculty of Law, University of Ilorin, Kwara State. - lead Author, is a lecturer with the department of Arabic and Islamic Studies, University of Ibadan, Ibadan and the other a ‘Jade Mohammed, LL.M, BL, is a Chief Magistrate with Oyo Ph.D student in Universiti Putra Se langor, Malaysia State with research interest in Gender, Law and Development. She is a former Legal Officer, Federation of Muslim Women’s 13. Rafiat Sanni is the Principal, Isabatudeen Girls School II, Orita Associations in Nigeria, (FOMWAN), Osun State Chapter. Bashorun, Ibadan and a staunch member of Science Teachers Association of Nigeria. She is also a member of the National Bilkisu Yusuf, (mni) is a former National Amirah of Federation Executive, Federation of Muslim Women’s Associations in of Muslim Women’s Associations in Nigeria, (FOMWAN), and a Nigeria, (FOMWAN). seasoned journalist. 14. Mustapha Akanbi; is a retired Justice and former President of Kudrat B. Sanni, Ph.D, is a Lecturer at Department of the Court of Appeal; He was also the first Chairman of Education and Curriculum, University of Uyo, Uyo and the Zonal Independent Corrupt Practices and other offences Commission, Coordinator of Federation of Muslim Women’s Associations in (ICPC), Federal Republic of Nigeria. Nigeria, (FOMWAN), for South East II. 15. Abdulkadir Oriire is a retired Justice and former Grand Khadi L. M. Okunnu (OFR), former National Amirah ^deration of of Sharia Court of Appeal, Kwara State Muslim Women’s Associations in Nigeria, (FOMWAN) and Deputy Governor of Lagos state. She is member of various 16. Ishaq O. Oloyede is a Professor of Islamic Studies and the National Committee on Education and founder of the Muslim Vice-Chancellor, University of Ilorin, Kwara State, Nigeria. League for Accountability (MULAC), an NGO in Nigeria. 17. Saudatu Shehu Mahdi, is the Secretary-General of Women’s Lateefah Durosinmi (Mrs.), Ph.D, Department of Chemistry, Rights Advancement & Protection Alternative (WRAPA), an Obafemi Awolowo University, Ile-Ife, is the Acting Dean of N.G.O. in Nigeria. Student Affairs of the University. She is the current National Amirah of Federation of Muslim Women’s Associations in 18. M. A. Asupoto (JP), MPA, is a retired Acting Registrar, Federal Nigeria, (FOMWAN). . Polytechnic, Ede. He is now a Wealth Creation Educator and Bee farmer. Yasmin Ibrahim - delivered this paper at a National Conference of National Association of Model Islamic Schools (NAMIS) 19. Simiat O. Elias, a Medical Doctor and Senior Lecturer at the Ibadan, 2006. Lagos University College of Medicine, LASUCOM, Ikeja, xiv UNIVERSITY OF IBADAN LIBRARY Lagos. She is also a member of The Criterion - An organization Muslim Women Activism In Nigeria of Muslim Women in Business and the professions. 20. K. O. Ajenifuja, is a Medical Doctor and a Consultant By Obstetrician and Gyneacologist, Obafemi Awolowo University Teaching Hospitals Complex, Ile-Ife, Nigeria. M. A. AMBALI’ 21. Morufat O. Balogun, Ph.D, is a Research Fellow with the Activism and rights cannot be separated because one emanates from Institute of Agricultural Research and Training (IAR&T), Moor the other. In similar manner that men are classified into grassroots Plantation, Ibadan. populace and activists, women fold comprise grassroots class and the champions of the protection of. their rights. They can be well accorded 22. L.O. Abbas, Ph.D, is a lecturer in the Department of Arabic and the status of the activists and the champions of women’s rights. Indeed Islamic Studies, University of Ibadan, Nigeria. the status is as old as Islam itself and it has to continue as long as the rights of women fold are trampled upon or threatened by individuals or societies. A good number of events eloquently speak volumes of the agitations for the rights of women by women activists before the Prophet, peace be on him. They ranged from one subject matter to another. Hind bint cUtbah wife of Abu Sufyan led a group of women to the Holy Prophet, peace be on him, to make allegiance. Their dialogue went as follows: Prophet: Do you promise me that you shall not associate anything with Al-Mighty God, Allah? * Hind: How do we expect that association of anything with God which, is not taken from man, shall be taken from us? Prophet: That you will not commit theft? Hind: Abu Sufyan (her husband) is a miser. If I pinch something out of his wealth, I do not know whether it will be legitimate or forbidden?* * M. A. Ambali is a retired Justice and former Grand Khadi, Sharia Court of Appeal, Kwara State 1 xv UNIVERSITY OF IBAD N LIBRARY Abu Sufyan: Cut in and replied her that what she has taken in the past In the same manner that Umma Salmah’s remarks provoked is over. Then the Prophet smiled and then recognized Qur’an 3:195, Salmah, the guardian of Ibrahim, the son of the Holy her and said: are you Hind bint Utbah?* Prophet, peace be on hint's, discussion with the Prophet led the latter Hind: Yes, it is me. Forget and forgive what has passed. May to say: God pardon you. Prophet: Do you promise me that you will not commit illicit A pregnancy attracts the reward of 270 day’s fasting and cohabitation? uninterrupted 270 midnight Nawafil, voluntary prayers. Hind: Does a responsible woman do it? Each drop of milk a mother uses to feed her child earns her Prophet: Do you pledge before me that you will not practise a reward. For every sleepless night a nursing mother infanticide? qualifies for the reward of setting 70 slaves free to seek Hind: We reared them and you (men) killed them when they God’s favour.....The grace of God is not farfetched. He are grown up. You and they know best: (She cleverly rewards every good deed either in the service of God or in referred to her son Hantala who fell at Badr war in the the interest of humanity.s hands of the Muslims). Umar, may Allah be pleased with him, laughed heartily. The significance, appreciation and the rewards of the role of women in Prophet: You will not commit any act of abomination? family favourably compare to those of Jihadists and Fuqahac-jurists. Hind: That’s bad: All you directed us to do is uprightness and Asmacu bint Abubakar, may Allah be pleased with her and her good manners. father, was another woman who displayed unparallelled courage and Prophet: You will not disobey me in the order that you do good. instilled it in her child, Abdullahi Ibn Zubair, may Allah be pleased Hind: I swear by Allah that we cannot provide this forum with both father and son. The son held unto power in Hijaz that is while we harbour in our hearts, to disobey you in any Makka/i and Madinahh regions in the early days of crisis after the respect' demise of the Prophet, peace be on him. He was afraid of the Like Hind, Umma Salmah was another forthright woman onslaught of the rival enemies and went to her mother, Asmacu for activist who came to the Prophet, peace be on him, and said: Why did advice. Their discussion was as follows: Qur’an concentrate on men only about the reward of Hiji ah, sacrifice Abdullahi B. Zubair: Dear mother, those who stood by me lacked the to leave Makkah or home for Madinahh and the maximum sacrifice, fortitude to resist the attack of the enemies. Jihad, participation in wars in the cause of G od/ In reply to her bold What do you recommend? remarks Qur’an 3: 195 was revealed, saying: Asmacu: By God, you know best about yourself. If you are on the right path, then go ahead as people of And thus does their Sustainer &&■ V ^ the same belief did. But if you desire the world, answer their prayer: “I shall \j (jju ... not this tree, lest you be of the estate is to each (father and ... alj <3 a jj wrong doers. But Satan caused mother of the deceased) if he is them both to slip by means of it survived by any child. and drove them out of the state in which they were.... Another instance is from Qur’an 4: 12 where God said: This verse strengthens the stand that each is accountable to God If the man or woman whose jM if* St̂ »| jt djLS for his or her actions and inactions. The removal of the two inheritance is in question has bM t-44» aaI.j |j_£jj clII j! stigmatizing myths places woman and man on the same plain in terms ieft neither ascendants nor .diiill plSJli '^1 dlfi 'j&\ of responsibility and equality of origin. The complementary attributes descendants, but has left a of the two sexes are emphasized in (Qur’an 2” 187) brother or a sister each of the two gets one sixth but if more They are apparel for you (men) .0^ ^ o-dl 6* and you are apparel for them. m Qur’an 4:11 7 6 UNIVERSITY OF IBADAN LIBRARY than two, they are (equal) Indeed I fear, if I disobey my sharers in one third of the Lord*,* *t*he punishment of an awful estate. day: IS A FEMALE WITNESS HALF OF HER MALE These three examples expose the fault in the allegations. Every COUNTERPART? system has its own peculiarity. Qur’an 4:35 imposes the maintenance Why should the evidence of two competent women be equal to of a female child, like that of her male counterpart, on their father from that of one male competent witness? An Islamist will respond as infancy till the latter attains adulthood and he is capable to earn a follows: He will cite Qur’an 2: 282 and go further to say that is Wahy living while that of the daughter hangs on him till she is married and -revealed message. No muslim has power to change it out of his/her the marriage is consummated.*** will. He will find support from Qur’an 10:15 qouted earlier in the paper to support the immutability of Sharia. Then her maintenance shifts to her husband. It means, in Islamic society, as daughters or wives, the females are maintained and In Islam there is but one Law, and it is the Religious Law, as fathers or husbands the males bear the responsibility. Hence the signified in the word Sharia. In other words it is the only principle of ratio 2:1 in men’s favour. . supreme Law; for it emanates from God, who decreed its main It is a fact, well known, that not all men discharge this duty. bases in the Koran. With Muhammadans the law is also Yes, but that is no basis to call for the amendment of the Divine orders. dogma ' ! *' If we continue to change laws because men flout them, there shall be no end to it. In Islamic society it is the Laws that mould the citizens’ Further justification will be indisputable strains and rigours to way of life and not the reverse. which women are exposed and which cut across their entire life span. For here it has been neither the nation nor They range from cyclical and psychological strains of monthly course, the people which has made the Law; it is the early pregnancy burden, labour room experience, the mixture of pain Law which has made and moulded the and joy of child bearing, child care and breast feeding, the ante-natal nation and the people^5* and post natal depressions, the fear of the on set of menopause, their attendant lethargy... Some critics argue that in the interest of equality and changes It cannot be readily ascertained in which of these states of mind in our societies, there is need to change that ordinance. Readily the did the incident occur and upon which they are to give evidence. Or adherents of Islam will recall Qur’an, saying: what they will be experiencing out of all these at the time they are to testify. And when our clear Signs are V Qaiil UjIj I (jfiu fjjj Germaine Greer, a feminist author said: recited unto them, those who do I JLA p\j-!U Cul OJli] not hope for meeting with Us say: q! JL qjL L» AJlj jl You can’t try to postpone the inevitable. The whole thing about Bring a Qur’an other than this or VI £-jjI (j! women is that they change. We are the changeable sex. Men, change it. Say, “It is not for me to Ql l i lA l y J l ^J| poor old things seem to me to just go on in the same groove for change it of my own accord. I only Lil a_c. their whole lives4*** follow what is revealed to me. m As-Sayyid cUthman b. Hasanain Al-Maliki, 1982/ 1402 Sirajus Salik, Qur’an 10:15. Commentary on Ashalul Masalik, Darul Fikr, Lebanon, Volume II, page 118. ftt Ruxton F.H. (1916), Malik Law, London Luzac & Company page 1. F.H. Ruxton Lucas & Company, London, Maliki Law page 1. Shamshad Khain, (1992) Why Two Women Witnesses Taha Publishers Limited, London page 12 8 9 UNIVERSITY OF IBADAN LIBRARY The stains and stresses have a lot of effect on them but God is so orthodox schools, although the minorities hold contrary v i e w s . T h e kind to endow them with forgetfulness which is a blessing, to radical views were championed by Ibn Jari At-Tabariy and Ibn Hazm. usher in relief. They do not make women inferior to their male Both allow women to adjudicate on all matters.” *" Some hold that counterparts. They only illustrate that they are different to enable women can adjudicate only on issues related to family law. In between them fulfill the purpose for which they are created. the two views, are those who support women’s adjudication in family Law disputes mainly and at best civil matters. MUSLIM WOMEN IN PUBLIC OFFICES The strongest reason in support of the orthodox and majority For the purpose of this discourse public offices shall be view of the jurists is strains and anxieties to which women are categorized into (a) key offices ranging from heads of ministries, generally exposed by their nature, which make their testimony require public and private enterprises and other key areas of public services second opinion. The maxim is where you cannot testify, you cannot such as Health, Education, Security, industrial sector, banking, finance adjudicate. This is because, in the case of testimony it cannot be stated and many other segments of the public service including political with certainty the prevailing condition(s) during the acquisition of the offices at all levels, (b) Judicial appointments of all categories, such as information. Similarly it cannot be guaranteed that the female judge is magistracy, State and Federal High courts of Justice, Sharia Courts of not under one of the naturally tense situations to which women are Appeal, Court of Appeal and the Supreme Court (c) Holding the subjected. highest office in the country as the President or Prime Minister as the We should however not rush to decision. The majority opinion case may be. operates in Islamic states because they are governed in toto by Islamic Law. It shall not be the same in the muslim societies which are not Precedent governed by Sharia. It is the constitutions of such states that govern Umar b. Al-Khattab, may God be pleased with him, gave Ash who does and who does not qualify to hold judicial offices. Shifau Al-Cadawiyvah the responsibility to supervise the affairs of the market of Madinah. She was respected for her intelligence, honesty CAN A MUSLIM WOMAN HEAD A NATION? and capacity. It is on the basis of this that the view rests that as long as Ordinarily and very promptly a good number of Islamists will a woman possesses the attributes of a leader she can head public say, being Head of a State or Government is reserved by Islamic Law institu'rons such as schools of all grades, health institutions of all for men and it is a no go area for their female counterparts. Readily, grades, security outfits, financial houses, law firms etc as long as she they will refer to Qur’an 4: 34. possesses the qualification, merit and attributes to discharge the responsibility. Nothing and nobody, for any reason should stand in the Men shall take full care of women Jlas Uj fU-ull Jfc. Ij S way of muslim women because their services are needed like their with the bounties which God has .Ij&t Ujj ^ Allt male counterparts in this competitive world of ours. bestowed more abundantly on the former than on the latter and they MUSLIM WOMEN AND JUDICIAL APPOINTMENT. may spend out of their Hardly can this be thoroughly discussed without dividing possessions..... societies to purely Islamic ones like Saudi Arabia, Iran, Pakistan and other Muslim societies which are not governed by Islamic law such as The jurists who hold this popular view rely very heavily on the Egypt, Sudan, Senegal, Nigeria, for example. In the former, women first part of the verses under reference that men are the cannot hold judicial offices. This is the opinion of all the four s§s§ Nasir At Tariqiy, (1914/1414) Al-Qadai fi cahdi cUmar b. Khattab Taobah Press, Riyad Volume 1 page 212. ...... Ibid. 10 11 UNIVERSITY OF IBADAN LIBRARY guardians/superintendents/ protectors of women. They then concluded that women cannot be the head of a nation since they are to be catered And if a woman has reason j ' diti. c\j for within the family. to fear ill-treatment from her ijl ^ ^da'jcj The opponents of this interpretation drew our attention to the husband....It shall not be yilallj lad̂ a Lg-dj fact that this verse deals with family matters only. This becomes very among for the two to set clear and very convincing when the following part of the verse, things peacefully to rights discussing the duty of the men to maintain their families, the reciprocal between themselves! For duties of the women in the family set up and guidelines to follow to peace is best....... resolve conflicts in the family is read. It says: Another instance of quranic verse of generic interpretation is And as for those women whose ill 0 * . . . Q.22:37 will you have reason to fear, admonish ... yA-Ad! them (first;, then leave them alone in ... ijjiuii ul; Vn j t i i ..... (Mind you) Neither their Vj Ain JlL bed..... flesh nor their blood reaches ijSlj. And if you have reason to fear that a Allah what reaches Allah is your breach might occur between a (married) righteousness. couple appoint an arbiter... Although Qur’an 22:37 discusses animal sacrifice, the The circumstance of its revelation supports second view that concluding part conveys universal meaning that applies to all modes of the verse deals only with marital affairs and duties. Habibah b. Zaid b. worships and deeds. This cannot be said of Qur’an 4: 35 where the Zuhair misbehaved to her husband. Ahu Said h Ar-Rabic and he circumstance of the revelation is more determinant of the interpretation slapped her. Her father took her to the Prophet, peace be on him, to rather than its wordings. complain, that he gave Abu Said the apple of his eyes as wife but he The popular statement of the Prophet, peace be on him, that AH slapped her. The Prophet, peace be on him ordered retaliation. The actions shall be judged by the intention behind them: Jt-cV' M verse was revealed on how to orrect an erring Muslim wife.ttttT GUilU was made in respect of Hijrah, it has generic interpretation. The proponents concede that the wordings of the verses of the The minority view concedes that Qur’an 4:35makes the man Holy Qur’an are as important as the circumstances of their revelation. the head of the family under any circumstance. It however makes a Rightly both Lafz, wording and Sababun-Nuzul, circumstances of clear distinction between the functions of a man as head of family and revelation go a long way to determine the applicability of a verse to a a head of a nation. In the former he protects, guides and provides situation under consideration. The contention then between the two money to maintain the family, while in the latter he manages the groups: majority and minority opinion holders is whether to give the resources of the society for the well being of the society. This is an lafz in Qur’an 4:35 generic interpretation or restrict it to the family answer to the majority view that since a woman cannot head a family, matters based on the circumstance of its revelation. It is very clear that which is a small component of the larger society, she cannot head the the case herein (Q.4:35) is quite different from the elastic interpretation nation. of the popular statement As-Sulh Khair, meaning reconciliation is The arguments against leadership of women go further to say better contained, in Qur’an 4:128. Interstingly both discuss family that neither the Prophet, peace be on him, nor the Caliphs, may God be matters. Qur’an 4:128 reads: pleased with them, appointed women as leaders of any society. The minority challenged it saying there was no clear - cut order against it. They say: l1 ft Ibn Kathir Op c it . 12 13 UNIVERSITY OF IBADAN LIBRARY Islamic Law? If we do not talk of Islamic Law in the offices occupied It is only what law forbids that J4a!I Jj u by men, what hypocrisy or male chauvinism is worse than saying is unlawful. Muslim women in Nigeria should not vie for such positions? In the Farewell Address given by the Prophet, peace be on him, The strongest support for the view of the minority comes from during the Farewell Hajj, he expressed serious concern and fear over the story of Biliqis, the Queen of Sabai as contained Qur’an 27: 32: 34 three things. One of them is the status Islam accorded women. That shows that the rights will ever be threatened unless resisted. The ^ jia l fjEol U ( 315 champions of the resistance are the Muslim Women Activists and their She added: “O you nobles! Give me 14j j J Aiiati diiS Ua brother-sympathisers of the women’s rights. The victory of the women your opinion on the problem with j j I jf jlj Q lji yju Ijili activism is justice and its defeat is to perpetuate injustice.which I am now faced; I would never make a (weighty) decision unless you .jjj-a'u 2l4 j jJeuli cllll are present with me”. «uj2 I l 2 l (jj Cilia They answered: “We are endowed aJj ! '44*1 Sjcl UjjLiSl with power and with mighty prowess in .Cijl* 2132s j war - but the command is thine; consider, then, what thou wouldst command. Said she: Verily, whenever kings enter a country they destroy it and turn the noblest of its people into the most subject. And this is the way they (always) behave. The stories contained in the Qur’an are not for entertainment like moon light stories. They were events from which muslims in particular and mankind in general should learn. In the story of Bilqis as a ruler, Quran commends her wisdom to discern truth from falsehood, her genuine concern for interest and wellbeing of the ruled and the attribute of consultation before taking major decisions. These attributes remain features of good governance for ever, both in an Islamic or non Islamic states. Why on earth did Qur’an use.the leadership of Bilqis to teach the art of governance, if a woman cannot lead a nation remains a pertinent question for us to answer. The universality of the verses of Biliqis rulership negates the generic interpretation of Qur’an 4:35. In Nigeria, like other Muslim states which are not Islamic states, it is the constitution of the country that governs who leads and who does not. In addition we should put the chauvinism of our male political class where it belongs. Where in Nigeria, and to what public office, executive or legislative, manned today by men do we follow 14 15 UNIVERSITY OF IBADAN LIBRARY Prospects And Challenges Facing The Islamic faith. Predominately Muslim nations stretch from Bosnia to Bangladesh to Nigeria to Indonesia (the largest Muslim nation). The Global Ummah And Humanity Muslim Ummah population spreads over the continents of Asia, Africa, Europe and Latin America. 57 countries of Muslim Ummah form one third of the UNO membership and the Muslim Ummah By controls all the waterways and land routes. Muslims own 60% of the Mediterranean, the cradle of all civilization; in fact the sea is a Muslim lice. They hold 60% of the world oil wealth beside many strategic HABIBA MUDA LAWAL* minerals. Apart from the mammoth market provided by the huge population, it has tremendous economic potentials. This includes 50% world’s oil production and approximately 40% of world’s export of INTRODUCTION Perhaps, the first place to begin is re-emphasizmg who is a raw materials. The income snectrums of Muslim countries are evenly Muslim. spread, from very rich to really poor. A Muslim is a man or woman, boy or girl that believes in the There is therefore, a lot of promise of trade and investment between the OIC nations. Accessibility to finance, easy and Kalimat Shahada “I bear witness that there is no deity except Allah, and Muhammad (SAW) is the messenger of Allah”. competitive transportation links, standardized marketing and Ummah literarily translated means a “community”. However management strategies as well as easy access to information on Islam has its defined characteristics of a Muslim Community. The first available resources are some of the key issues that would help to of such is the reference verse found in the Suratul Al-lmran. augment intra-trade within the Muslim Ummah. Therefore, the aim of this paper is to assess the prospects and If one wants to see the wide interplay and dizzying range of challenges facing the Global Muslim Ummah i.e. the Muslim Muslim cultures, one place is the holy city of Mecca, where Muslim Community. Thus, can there be such a thing as ‘progressive Islam’ in pilgrims gather from every corner of the globe to fulfill a sacred duty. the difficult times we live in? What are the challenges and prospects While the precise figures remain elusive, there is no dispute that the of this latest wave of Islamic thought? These are some of the questions numbers are on the rise. Islam’s appeal lies in'the simplicity of its that will be addressed in the course of this paper. principles, in its harmonious interplay of faith with reason, its vision While challenges facing the Muslim Ummah are stupendous coordinates the sacred and the secular into a comprehensive whole. these times, the prospects are even brighter. Due to Islam’s stress on equality and brotherhood of its community, it has special appeal for the historically oppressed. Thus, mosques, Islamic centers and schools truly represent a melting pot for the PROSPECTS Islam is not a monolithic religion, but, like its practitioners, has Muslims all over the globe. A remarkable phenomenon of the first half many faces and different ethnic identities: it is a faith that celebrates of the 20th century was the cultural “Westernization” of the “Muslim peace and honours diversity: it also values knowledge and World”. This has been reciprocated in the latter half by the understanding as a fundamental principle of both spiritual and secular demographic “Islamization” of the Western world, consolidating lives. One out of the five people around the world is a member of the Islamic presence in the West through migration and conversions to Islam. The West has lured Muslim professionals and experts from their native lands contributing to the drain of where they came from. Now, Habiba Muda Lawal is the Director, Women Affairs, Federal Ministry of Women along with the growth of Muslim population, the West has witnessed Affairs. the birth of Muslim professional associations of engineers, educators 16 and scientists. 17 UNIVERSITY OF IBADAN LIBRARY CHALLENGES colonialism coupled with the Breton Wood institutions ensuring However, in spite of so much assets and strengths, the Ummah market and state capitalism, the environmental exploitation by the is like a disabled giant. Major reasons for that is the unrepresentative consumptive developed nations, worst of which is the dumping of governments followed by massive illiteracy, low quality of radio-active material in the third world countries. While the developed governance, lack of operational commitment to Islam, especially by nations find it economical to dump this waste in others’ yards than to the elite, people-government polarization with lack of credibility of the neutralize it, this is a serious threat to human and other life for a long latter, lack of real reforms and misusing Islam for ulterior motives. The time to come. Larry Summers once referred the dumping of radioactive fragility and ineptness of institutions, which if do exist, prevalent waste as a typical expression of neo-colonialism. permissiveness and promiscuity, riled up ethnic issues and finally Cabal, subversion and espionage, both from within and without. The INVASION AGAINST MUSLIM UMMAH Organization of Islamic Countries (OIC) which is an association of all The political installations of surrogate governments in Muslim Muslim Ummahs is confronted by a number of challenges that is countries are the most blatant forms of invasion of the Muslim threatening the peace and stability, economic development, faith and Ummah; in addition to the economic exploitation and trade invasion the fundamental elements of their way of life. These were some of the and mortgaging of developing economies. The subtlest and yet lethal many challenges voiced by delegates during the Inaugural OIC with long lasting effect is the cultural invasion made in the forms of Business Forum, which was held on the sidelines of the 10th OIC encouraging permissiveness and promiscuity among the Muslim Leaders Summit in October 2002. The heads of state/govemment of masses, particularly the educated and the youth. Alongside is distortion the Islamic states have so far participated in 13 summit meetings in of history in the sectors of archeology, anthropology etc. which they have voted for the establishment of an Islamic common Destabilization of technology, assault by media, strategic intelligence market, Islamic television, Islamic army, disarmament supervision and introducing the sweetened ideas of pluralism, secularization and body, Islamic tribunal, Islamic university, and the list goes on. other pantheistic perceptions are also some of the challenges faced by However, the resolutions of the Islamic body have remained on paper the Muslim Ummah. only. - THE ISSUE OF ‘FUNDAMENTALISM’ ECONOMY It seems that whatever cannot be attacked on the basis of Though there is a lot of promise of trade and investment religion, can be attacked in the guise of politics. Hence, the birth of the between OIC countries, because of its potentials and resources. unfounded concept of ‘Fundamentalism’, the feigned concern about Member countries’ share of world trade only stands a little over 6%. ‘Fundamentalism,’ and the subsequent attempts to link The large amount of resources available amongst the Muslim Ummahs ‘Fundamentalism’ to illegal actions. Let us look further at the remains largely untapped due to the lack of technological capability terminologies and perceptions. and more importantly, the/absence of visionary policies. Clearly, there is a lot of promise of trade and investment between the OIC nations. • If by ‘fundamentalists’ it is meant those who align themselves Accessibility to finance, easy and competitive transportation links, with the fundamentals of their faith, then every true believer of standardized marketing and management strategies as well as easy every faith tradition is duty-bound to be a fundamentalist. access to information on available resources are some of the key issues that would help to augment intra-trade. • If ‘fundamentalism’ is equated with fanaticism or extremism, The Ummah is burdened by neo-colonial history and policies then Islam explicitly distances itself from those things. The that are detrimental to their interests by others. To make such policies Qur’an clearly states that Muslims are “those who are balanced, effective we have ineffective and non-genuine regimes, that are called followers of the middle path” [Qur’an 2:143]; while the surrogate governments, and the UNO is an effective instrument of neo­ Prophet Muhammed stated, “destroyed are the extremists.” 18 19 UNIVERSITY OF IBADAN LIBRARY Extremists are found among people of all ideologies. They do of silent suggestion is very damaging to Muslims because it does not not represent the faiths, nor are they the model sample tor provide an opportunity for a conscious rebuttal. judging people of faith. The question implies that extremism and ‘fundamentalism’ are synonymous and that this extremism THE QUESTION OF IDENTITY is a component of Islamic ideology. Both assumptions are Islam being associated with terror and equated with incorrect. fundamentalism poses a double-edged sword. One is made to feel guilty by association and there is almost a demand that if you are a The first definition in Webster’s dictionary for Muslim then clearly distinguish yourself from the (false) perceptions ‘fundamentalism’ is ‘a movement in twentieth-century Protestantism that prevail. Despite multi-racial, multi-ethnic and multifaceted emphasizing the literally interpreted Bible as fundamental to Christian differences and tensions throughout the globe today, Muslims are often life and teaching.’ How and why this term has been sufficed to Islam portrayed as a homogenous bloc. Some simply fail to acknowledge the and Muslims, with distinct negative connotations, is as mysterious as it global diversities and instead view the population as a unified force, is diabolical. It is unfortunate that the media often reinforces the without dissension or distinction. Few believe the answer is isolation negative stereotyping of Islam with images of radicalism, terrorism, from all non-Muslims; many either shroud their identity or abandon the and militancy. This negative portrayal is unjustified and certainly religion altogether. Most are struggling with trying to be good Muslims inaccurate. All people of faith are expected to live by the fundamental and good citizens. Neither isolation nor absorption is generally seen as principles of their faith, but none has the right to be extremists. a goal in the conversations among Muslims who are searching for The term has been appropriated forcefully by some Western guidelines and principles that can speak to the majority of the members writers for use in derogatory contexts. Today, even the press in Muslim of the complex body that is American Islam. countries uses it uncritically. Yet, its meaning was never made clear. Can Muslims, recover the dynamic principle of ijtihad - The term has been used to refer to a host of groups, which apparently sustained and reasoned struggle for innovation and adjusting tc change have no common denominator. For example, it has been used to - that has been neglected and forgotten for centuries? Can Islamic describe countries such as Iraq, Libya, Syria, Iran and Saudi Arabia. It civilization avoid the future being programmed by globalization and has been used to describe political activists who happen to be Muslims, create an alternative modernity, that is, not destructive to tradition but and to describe devout A ;slims who have no interest whatsoever in adopt it critically, challenging feudalism and patriarchy and politics. In short, it has been used to lump several categories together, authoritarian knowledge politics, and creating a world, modern, but innocuous as well as dangerous, constitutionally protected as well as different from the West? criminally prosecutable. It lumps all of them all in one single neat The possibilities are mixed. With the ascension of the West, package, which is then presented to the American public as hostile, Muslims have internally adopted the Orientalist codes, seeing dangerous and threatening force emanating from the Islamic tradition. themselves not through their own historical eyes - gaze — but through As a result of this subconscious suggestion and the equivocation on the the lenses of Western categories. What results then are imitations of meaning of the word “Islamic Fundamentalism,” every observant the West, instead of multiculturalism or anti-West rhetoric for local Muslim, every covered Muslim woman, every mosque-frequenter, has power politics. The strength of globalization in terms of shaping the become a suspect and protected religious minorities have been turned world economy as well as world culture - the politics of idea into unprotected ‘extremist political groups’. production, how Hollywood movies shape world notions of self-do not The association of Islam with ‘fundamentalism’ has raised a bode well for other cultures (except in exoticized forms). plethora of problems. The term itself, when coupled with negative The hallmark of a Muslim (Believer) is that he cannot be bitten connotations, appears at least linguistically and psychologically to twice from the same hole. But today the position of Ummah, and signify that the problem lies with the fundamentals of Islam. This kind particularly that of the rulers of Moslem States, is such that they are bitten not twice but again and again because of lack of Faith and 20 21 UNIVERSITY OF IBADAN LIBRARY Muslim’s characteristic wisdom. This does not end here. They make educationist objective but synthetic and values based, focused on an rbunds of the same hole and show respect to it. This is not a mere emotional commitment to understanding Allah's world. parable. While the abov e presents an alternative paradigm of Islam, it is the vision of an ummah, a global community of believers and non­ THE TRUTH ABOUT ISLAM AND MUSLIMS believers that defines this alternative globalism. At heart, Islam desires to reintegrate the individual as part of the natural order. While Western * Muslims need to separate the essential and fundamental issues civilization has come to life in long drawn out battles against the from secondary and non-essential. They need to prioritize and tyranny of royalty (from the Magna Carta to the Glorious English emphasize the fundamental essentials. The crucial element that Revolution) for Muslims it has been the most recent battles against the parents could import these generations is a coherent, colonialism and imperialism that has unleashed a humanistic spirit. rational and cogent perception of Islam with patience, courage The vision of the ammah “must be able to transcend cultural and understanding. specificity [and] inhabit, the realm of universal ideas.”- This means that the vision of the Ummah must draw on the • Muslims still have to learn how to leverage their increased cultural resources from Islamic history using them to engage with other visibility and access in a way that results in their inclusion in civilizations through inclusive dialogue. However, the universal must policy discussions, shaping policy and impact the general be stated within evolutionary terms, as part of the human unfolding public opinion, by becoming an influential constituency. drama. But behind this idealism lies the current reality of an Islam, that while dramatically increasing in numbers, is decreasing in conceptual ISLAMIC PARADIGM unity, decreasing in its viability to create a new politics and economics, Generally this alternative paradigm as articulated by various indeed, culture, that is; while Muslims trust in Allah, they are not Muslim writers consists of the following: There are ten such concepts, doing enough to tie their camel - to become culturally and four standing alone and three opposing pairs. Tawheed (unity), technologically innovative. Khalifah (trusteeship),, ibadah (worship), ilm (knowledge), halal The levels of consciousness and goals aspired by the Ummah is (praiseworthy) and haram (blameworthy), adl (social justice) and zulrn listed in the order of their strength: establishing of khilafa, establishing (tyranny) and istislah (public interest) and dhiya (waste). an Islamic state, Islamisation of existing laws, revolt against east and Tawheed articulates the larger Islamic unity of thought, action west, discovering faith as binding force in the Ummah and attaining and value across humanity, persons, nature and God. Khalifah asserts political autonomy. that it is God who has ownership of the Earth. Humans function in a The means for reviving Muslim realization through faith are: stewardship, trustee capacity, taking care of the Earth, not damaging it. The goal of the Islamic worldview is adl, social justice, and it is based • Reversion to Islam of both Muslims and others through tabliqh on the larger needs of the people, istislah. To reach these goals, and dawa, observance of religious imperatives in quality as ibadah, worship or contemplation is a beginning and necessary step. well as quantity aspects, working for achieving greater political From deep reflection, inner and outer observation, ilm or knowledge of and economic cohesion and strength. self, other and nature will result. One’s actions then are halal, • Dissatisfaction for the existing un-Islamic practices and trends praiseworthy and not haram, blameworthy. Moreover with this and divisive factors. framework, dhiya (waste) of individual and collective potentials is avoided as is zulm, tyranny, the power of a few, or one, over many, or • Adopting Islam as a regime-maintaining strategy and a definitive quest for Islam as reaction to permissiveness and the power of a narrow ideology over the unity within plurality that the other poisons. Islamic paradigm advocates. The science that emerges from it is not 22 23 UNIVERSITY OF IBADAN LIBRARY These levels of efforts are a measure of responses to re-establish our responsible for the bleak prospects of the upcoming generation of the identity as Muslim Ummah. ■ ummah. Suggestions on what to do: (a) Review the memorandum of association of the UMMAH AS AN INTERPRETIVE COMMUNITY - A Organisation of Islamic Countries organically and PREFERRED FUTURE change the title of its’ chairman’ to ‘Khalifa-tul- Ummah as an operating framework for the future challenges Muslimeen’, saying this symbolic change will convey a and as a concept means three things: totally different message. ( 1) The Ummah is a dynamic concept, reinterpreting the past, (b) Organize an Islamic defense force. meeting new challenges. (c) Establish Islamic common market and Islamic DFIs, (2) The Ummah must meet global problems such as the (d) Use all possible means to introduce Islam in its original environmental problem. “The Ummah as a community is purity, - required to acknowledge moral and practical responsibility for (e) Organize Muslim communities living in the non­ the Earth as a trust and its members are trustees answerable for Muslim world as good ambassadors of Islam the condition of the earth. This makes ecological concerns a (f) Achieve media independence, vital element in our thinking and action, a prime arena where (g) Reform and/or change surrogate regimes through we must actively engage in changing things.”. internal means, not from without. (3) The Ummah should be seen as a critical tool, as a process of (h) Establish supremacy of Sharia, reasoning itself. To create a future based on the Ummah, equity (i) Set up an Islamic court of justice and justice are prerequisites. This means a commitment to (j) Evolve strategic intellectual consensus (SIC) and eradicating poverty. It means going beyond the development (k) Establish an Islamic Council of Ijtehaad. debate since development theory merely frames the issue in We are at the crossroads. We may join the march at the tail of the apolitical, acritical language. Western caravan... Or we may return to Islam and make it fully This means rethinking trade, developing south-south trade as effective in the field of "'ur own life, spiritual, intellectual, social and well as “new instruments of financial accounting and transacting ... economic. The ultimate ssue is with Allah; our duty is to trust in Him, and the financing of new routes and transportation infrastructure. But and to have faith. Islam for one is not an ideology to create splits. In perhaps most significant is a commitment to literacy for all. It is only the light of Unity of Allah it is a unifying force. with access to appropriate education can Ummah consciousness take Implementation of Islamic projects would definitely guarantee room and make possible the Ummah of tomorrow as a personification the solidarity of the worldwide Islamic Ummah (community). of the pristine morality of Islam endowed with creative, constructive, However, if the plans continue to remain on paper, the OIC can never critical thought. But Ummah should not become an imperialistic fulfill its lofty mission. concept; rather it requires that Muslims work with other civilizations in Since Islamic states have one-fifth of the world’s population dialogue to find agreed upon principles. We need to recover that and possess 80 percent of global energy resources, they should use historically the Ummah meant models of multi-racial, multi-cultural, their great potential and utilize the resources at their disposal to multi-religious, and pluralist societies. A true Ummah respects the effectively influence international developments. A revitalized OIC rights of non-Muslims as with the original Medina state. would definitely be a major player on the world stage. The issue at stake is not merely the future of the Islamic world Furthermore, Muslims expect the Islamic forum to demonstrate but the future of the entire world. Can we move to a gaia of its firm will through practical measures. If OIC officials fail to address civilization, an interpenetrating dialogue of traditions where the the challenges facing the Islamic world today, tomorrow they will be 24 25 UNIVERSITY OF IBADAN LIBRARY damage of five hundred years of the victory of the West is undone and implementation question comes back but framed as: how can we make the ways of knowing suppressed to achieve hypermodernity are tamed? the moral, the rational, the easier path? While the idealist vision of an alternative more pluralistic softer Islam remain, one that is future-oriented, ecological, community- CONCLUSION based, gender equal and electronically-linked, we are struck with not It is believed that the Muslim Ummah is now ready to take the an attempt to imagine a new politics for the Islamic world but to offer necessary steps to improve our union and to speak with one voice. In imagined histories. Moreover, attempts to create alternatives remain promoting unity, however, we must move beyond speeches, slogans mired in strategic politics as with the Iranian revolution -in fighting for and mere rhetoric. Our union, while underpinned by the spirit of survival space - or with creating a fortress to stop globalism as with Islamic brotherhood, must also be supported by stronger economic the Taliban. cooperation and better people-to-people relationships among the However, is there a possibility of a future of Islam but no Muslim Ummah. Muslims, that is, a future with continued struggles between factions in the Islamic world and between sects with the West continuing its REFERENCES millennium struggle against its projected other. A bright future is Suratul-Alimran, Qur’an Chapter 3. possible but not certain. Suratul Baqara, Qur’an 2 vs. 143. Does humanity have the wherewithal to do so? The signs are Webster Dictionary of English Language. mixed. Just as the expansion of human rights continues, the battle of Inayatullah, Sohail Islamic civilization in globalization: From Islamic local and national leaders to hold on to privilege strengthens. futures to the post western civilization; Nationalism becomes a method of reducing some of the excesses of http://www.metafuture.org/articles/islamiccivilization in globalization; globalization but it does so at an incredible cost, creating a politics of published version.htm. identity that is generally culturally violent. Still, without a vision of the future, we decline - we do not battle slavery, we acquiesce to injustice. The vision pulls us forward, ennobles and enables us. It calls out the best of us. Muslims have had glorious periods in human history; these can be recovered and used to move onward. Activists and technocrats, Muslims have called for a vision of the future with five key attributes. • Self-reliant ecological communities. • Electronically linked khalifa, politically linked • Gender partnership - full participation of females - An alternative non-capitalist economics that takes into account the environment and the poor. • The ummah as world community as guiding principle based on tolerance. • Leadership that embodies both technical and moral knowledge. These points may or may not come about. The structures of oppression, the weight of history pulls us away from our desired futures. But our desires give us agency. The future can be door into an alternative world. If we take this door, then the policy and 26 27 UNIVERSITY OF IBADAN LIBRARY Women Leadership Under The Shariah same kind) and from them twain has spread a multitude of men and women/ By It provides in another chapter as follows: “He (God) it is who did create you from a single soul NIMAH MODUPE ABDULRAHEEM* and there from did create his mate, that he might dwell with her (in love).3 45 INTRODUCTION In Nigeria today, women play a minimal role in the area of With the above quoted verses, Islam upgraded the status of politics, not because they are incapable, but because of the ways and woman from an ordinary chattel or slave and makes her a pair of her manners, men have decided to play politics in Nigeria. Even though male counterpart. Islam recognizes the rights of women, and both the constitution guarantees their right of political activism, women are enjoy equal rights in all spheres of life. Although some believe that still far behind their male counterparts in this regard. Islamic law is one among some early Arab nomadic tribes, matriarchal system was of the legal systems applicable in Nigeria; it equally guarantees the dominant, they nevertheless acknowledge that the ruling system was right of women in politics and in decision making of the nation. The patriarchal. Human rights and an independent identity for women were controversial area is whether a woman can become a leader of the not recognized. The most important short-term objective of the Prophet country or not. Arguments abound as to whether or not this is possible. was to establish social institutions and a civil constitution giving This paper therefore examines the roles of law that guarantees the woman an independent human identity, so that they would be political right of women under the Islamic law with a view to recognized in the same way that men were, and no longer defined as determining their right to rule the nation. slaves, chattel or a man’s property." Therefore, women whose human status had gone unrecognized in the savage patriarchal society arose WOMEN IN ISLAM during the Prophet’s great revolution. In Islam, rights must be taken Before the advent of Islam, the world had degraded the woman and not given. The Prophet therefore prepared ground for women to and had almost outcast her.1 It is in the midst of this darkness that partake in their own liberation and fashion their destiny.6 7 The engulfed the world that the divine revelation echoed in the wide desert revolution, which began by banning the burying of live female of Arabia with a fresh, nobl.' and universal message to humanity." The children,' subsequently recognized women’s civil, political and Qur’an provides, economic rights and independence.8 “O mankind, keep your duty to your Lord who created Muslims in history have experienced a significant declination you from a single soul and from it created its mates (of from the general ideals of life as taught by Islam. It is therefore not at all surprising that their loss is equally great in the area of social guidance, which Islam offered regarding woman. Whenever weakness creeps into the faith of Muslim men, they tend to treat women N. M. Abdulraheem is a lecturer, Department of Jurisprudence and International oppressively and seek to exploit them. This is because most of the Law, Faculty of Law, University of Ilorin, Uorin. 1 Shaikh N.M. Women in Muslim State (1991) Kitab Bhavan Pub. New Delhi, p. 17. 2 Jamal A.Badawi, “The Status of Women in Islam” www.islamfortodav.comhtm. P. 3 Q4:l. 50 & 14. 4 Q.7: 189. 28 5 Maryam Rajavi, “Women, Islam and Equality” (1995) www.islamfortodav.ht.3 p. 6 of 14). 6 Ibid, p. 7 of 14. 7 Q.16:58-59. 8 Ibid. 29 UNIVERSITY OF IBADAN LIBRARY worship God, would they go to paradise? In the end, it was decided rulings of the Qur’an regarding woman were sent down as restrictions that women do possess soul - which was a break from previous on men with a view to preventing them from transgressing against tradition - but that their purpose was not just to worship God, but also women and only few Qur’anic injunctions impose restrictions on ' to serve men.1’ It has been argued that in matters of right, man and women.’ 9 > woman are equal. Those who avert that argument quoted the Qur’an, EQUALITY OF MAN AND WOMAN IN ISLAM which provides as follows: Man and woman are equal in Islam in the essence of human “And they (women) have right similar to those (of men) dignity or reward and accountability for personal conduct and matters over them...”13 4 pertaining to property rights, morality and religion.10 In this regard, the Qur’an says: The other argument was that all human beings are equal, as the Qur’an does not discriminate between them based on sex, race, language, “Men are the protectors and maintenance of women, colour or place etc. However, in the sight of Allah, the noblest of them because Allah has given the one more (strength) than will be the man or woman who is the best in conduct.15 the other and because they support them from their means...”11 It has been further stated that nature has not willed a perfect equality in the two sexes, but a complimentary distribution of vocation The Prophet (S.A.W.) is also quoted to have said, and functions e.g. a man cannot conceive a baby, similarly, the natural “Anas reported that the messenger of Allah said: Search attributes of man cannot be exercised by women.16 Thus, if there is a for knowledge is compulsory upon every Muslim male certain natural inequality between the two sexes, in many other aspect and female”.12 of life, they resemble each other. Therefore, their rights and obligations in this domain will also be similar. Hence, a woman is equal to a man The above injunctions goes to explain that men and women are in certain respect and not so in certain others. This could be understood equal in Islam, because they are created from the same sources, the better in the description of her obligation and her rights.17 only thing being that, because one has been created to be stronger than the other, he is said to be the protector and supporter of the other. In Much as there is no controversy as to equality of man and addition, the hadith of the Prophet relates to both men and women, to women in certain areas, (like religion, property, human dignity, search for knowledge, and this simply points to the fact that one is not morality, reward and accountability), there is however a serious superior to the other in term of creation. Men and women share the disagreement as to whether a woman can enjoy equal participation in essential ingredients of Islamic behaviour, which differentiate a political rights and participation in government. In addition, arguments Muslim from a non-Muslim, (like prayer, fasting, zakat, etc.). abound as to whether a woman can become a leader of the nation or Moreover, this is of extreme importance because it breaks from the not. This therefore leads to the question; can a woman become a leader tradition of religion. For example, it was reported that before the birth under Islamic law? of the Prophet, there was a gathering of Bishops in France to discuss whether women possessed soul or not, and that, if they do, what would be their purpose on earth, was it to worship God? Moreover, if they 13 Sheik Ali -al-Timimi, “Islam Elevation of Women’s Status” www.islamfortoday.com.htm. 9 Dr. Hassan al-Turabi ‘on the Position of Women in Islam and Islamic Society” 14 Q2: 228. For the argument, see Muhammad Sharif Chaundhry - "Women’s Right in www.islamfortodav.com.ht. P. 21 of 27. Islam. (1997). Adam Publisher, Delhi, p. 159. ,0 Mohammad Hashim Kamali, Equality, Freedom and Justice in Islam (1999) 15 Q. 49:13. Ilmiah Publishers, Malaysia p. 85. 16 Mohammad Sharif Chaundry op. cit. p. 160. 11 Q. 4:34. 17 Ibid., p. 61. 12 Ibn Majah. 30 31 UNIVERSITY OF IBADAN LIBRARY WOMEN AS LEADERS charge of commanding good and forbidding evil, and the head of According to a view, Islam does not permit a woman to lead public grievances, tribunal that partake in both religious and temporal the Muslim nation (Ummah) because she does not possess the qualities authority, Islamic commentators held that only the first two are of leadership, and it shall be against her nature to entrust a woman with reserved for men but the rest are subject to disagreement.26 According the task for which she is not capable.18 This kind of step will lead the to a view attributed to Al-Mawardi, a woman cannot hold the post of a Ummah to nothing else but destruction.19 This view quoted the Prophet Caliph (Head of state and Prime Minister). This is because, these two to have said: posts entailed military leadership for which women were not eligible.27 He quoted the following Qur’an verses to support his argument. Men were destroyed when they obey woman.'0 “Men are the protectors and maintenance of women Also there is another which reads as follows: because Allah has given the one more (strength) than A nation which has entrusted its leadership to a woman the other, and because they support them from their cannot be successful.21 means...”28 Notwithstanding the above, a fair investigation of the teachings of “Women have rights similar to those^hat men have over Islam into the history of the Islamic civilization will surely find a clear them in a just manner, and then have a degree above evidence of woman’s equality with man in what we call today them”.2903 “political rights”.22 This includes the right of election as well as the He also cited the hadith which says: nomination to political offices. It also includes woman’s right to participate in public affairs. In both Islamic history and the Qur’an, “A nation whose affairs are led by a woman shall not examples of women who participated in serious discussion and argued succeed.’00 even with' the Prophet are well stated.''’ This includes the right of However, these two verses have corue for interpretation before election as well as the nomination to political offices. It also includes the supreme court of Pakistan in the case of Ansar Burney v. , yyoman’s fight to participate in public affairs. In both Islamic history Federation of Pakistan31 and the court held that the word gfreTthe Qur’an, examples of women who participated in serious “Qawwamum” (protector) and “one who manages the affairs of .dise,pssion and argued < en with the Prophet are well stated.^4 Also women” were interpreted to the effect thr men spend of their property during the Caliphate of Umar Ibn Khattab; a woman argued with him to support women. The superiority, if any, is not for natural proficiency in the mosque, proved her point, and caused him to declare in the in one and deficiency in another but is only on account of the liability presence of people, that “A woman is right and Umar is wrong”.25 to maintain. ARGUMENTS AGAINST WOMEN AS LEADERS Also, the hadith that was quoted is inconclusive, as this As for the eligibility of women to public offices, such as the statement was only made when the prophet was informed that the office of president, prime minister, judges, governors, officers in Persiah had enthroned a daughter of Chosroe as Queen over them. 18 This cannot be said to be the true interpretation of the Shariah injunctions. 19 Shaikh N.M. op. cit. p. 64. 20 Bukhari. 26 Mohammad Hashim Kamali, op. cit. p. 89. 21 Sahib Bukhari (Muhsin Khan’s trans), Vol. IX, hadith 219. 27 Ibid. 22 Jamal A. Badawi, op. cit. P. 11 of 14. 28 Q. 4:34. 23 Jamal A. Badawi, op. cit. p. 11 of 14. 29 Q2:228. 24 Ibid, he refers to Q58:14 and 60: 10-12. 25 30 Sahih Bukhari (Muhsin Khan’s trans), Vol. IX, hadith 219.Ibid. 31 PLD (1983) FSC p. 7 quoted from Hashim Kamali, op. cit. p. 90. 32 33 UNIVERSITY OF IBADAN LIBRARY More so, the hadith only speaks of prosperity/success and does not impose any prohibition on women to become leaders/' imposes certain liabilities on the citizen’s men or women, but also confers reciprocal rights on them. If this idea is developed further and The consensus is said to have been that women are not eligible taken in the modem sense, it would include the right to vote, right of to become heads of state and prime minister, by analogy, however, this representation, right to elect the public representatives, head of sate view has been extended to other public offices, which were said to and government and to participate in social political activities of the have been reserved for men.’3 Imam Abu-Hanifa is however of the state. From the idea of mutual consultation in Q. 42:38, we can safely opinion that women can be judges in matters which they are admissible conclude that the Qur’an vests the vicegerencv of God on earth in all as witnesses, (i.e. cases of prescribed penalty (hudud!) and retaliation, human beings, men and women equally/8 Qisas/ 4 Ibn Hazm is however of the opinion that except for the office of the caliphate, women are eligible to hold public offices.3* 45 He The protagonists on the other hand, are of the view that the supported himself with following verse: Qur’an has not prohibited the rule of women anywhere, there is no single word in the Qur’an disapproving or disfavouring it. Had it been “God commands you to hand over the status to whom unlawful, the Qur’an would have revealed verses prohibiting it.39 they belong”.36 Also, the story of a woman ruler Bilqees, the Queen of Sheba The antagonists of women leaders also argued that Allah has was reported in the Qur’an. She was reported to be democratic and she placed the viceroy on the earth on Adam, the man and not the woman. was reported to have a good quality of consulting others on all They also quoted Qur’anic verse to support their argument that women important affairs of the state, before she makes decision, she was a are to console the man, produce and bring up children and not to aspire very wise woman with a high sound of opinion. She was against war for political post/7 and loved peace. Above all, she accepted Islam as a ruler when she met ARGUMENTS FOR WOMEN AS LEADERS the Prophet. The Qur’an has not talked of the rule of the Queen of Sheba with disapproval and condemnation or denunciation, rather her The Protagonists of women as leaders argued that in Q. 60 verse 12, the Prophet is instructed to take oath of allegiance from habit of consulting others before taking decision on vital issues, her peace loving temperament, her wisdom and sound judgement and her Muslim w'omen. This oath is not only a solemn promise on the part of every Muslim man or woman to uphold the Islamic values but also the readiness to accept Islam at once rather than persisting in disbelief belief in the unity of God, performance of like belief in the unity of have found special mention in the Qur’an.40 God, performance of acts of worship - abstinence from evils like Furthermore, Qur’an 42:38 laid down foundation of Islamic stealing, adultery, telling lie, killing etc. In addition, there must be a democracy “... and whose affairs are a matter of counsel.” If this verse declaration on his or her part to remain loyal to the Muslim community is considered with the one preceding it, one would see that the Qur’an and Islamic state through thick and thin and to protect it against mentions the virtue of believers female and male and one of these is internal disruption or external invasion. A Muslim woman being equal that they decide their affairs by mutual consultation. This is however citizen of the Islamic state has equal obligation and consequently equal true of the Queen of Sheba. rights with man. Therefore, the idea of the oath of allegiance not only The Prophet himself was also said to consult the believers before taking a decision on some occasions, he consulted the women. At Hudaybuyyah he consulted his wife, Hudaybuyyah Umm Salama j2 See Mohammad Sharif Chaundhry p. 167 and Hashim Kamali, p. 98. j3 Hashim Kamali op. cit. p. 97. and made an important decision. It was also stated that Aishah, the 34 See ibid. ’ 35 Ibid. ' 36 Q. 4:58. 38 Muhammad Sharif, op. cit. pp. 149-150. ’7 Mohammed Sharif op. cit. p. 169. 39 Ibid, p. 170. 34 40 Ibid, pp. 170.-171. 35 UNIVERSITY OF IBADAN LIBRARY wife of the Prophet commended the troops and participated in the It could also be seen that the only type of government favoured battle of the camel in order to get Qisas (retribution) for the murder of by Islam is one by consultation which in modern term is referred to as Uthman, the third Caliph.4* Islam does not stop short at merely democratic system of government. consulting with women, but the Qur’an also refers to the equal rights According to Dr. Hasan Turabi weak commitment to religion of men and women when it provides as follows: which tends to cultivate unjust and hostile treatment of women, is one “And believers, the men and women, are leaders one of of the reasons why men prevent women from becoming ruler of a the 'other, they bid to honour, and forbid to dishonour, nation. For unlike man, a woman is created and brought up gentle and ' they perform the prayer, and pay the alms, and they delicate. Performance of her natural functions keeps her away from the obey God and His Messenger. Those upon them God toughening experience of everyday public life. Man, uncultured by will have mercy; and God is Almighty, All wise”. religion, tends to oppress her as is common in many human societies. (Tawbah: 73). Men purposefully keep women weak, and the jealousy which they eniertain in respect of women induces them to multiply the means for The*Qur’an also stresses the need for vanguards and leadership women and all their affairs with a view to assert their vanity and (whether male or female) for the furtherance of the Islamic movement arrogance. Male jealousy is but one aspect of masculine capricious and the unity of the large society”,42 tendencies which only godly men are immuned from and which * And hold you fast to God’s bond, together and do not inculcated the myth that women, by nature, suffer from excessive scatter, remember God’s blessings upon you when you incapacity. Men use that fantasy as an excuse to ban women from were enemies, and He brought your hearts together, so active participation in the broad spectrum of human life and to deprive that by his blessing you become brothers. You were them of experience and training - thereby devitalizing and debilitating upon the brink of a pit of fire, and He delivered you them intact and finding reason for further ill-treatment and prejudice. from it, even so God makes clear to you his signs, so These maie tendencies and the appending customs and ways are happily you will be guided. Let there be one nation of manifested in many societies where male arbitrariness runs amok with you, calling to ~ good, and bidding to honour, and no religious or human limitation”.43 He further argue that the Muslim forbidding dishonour* those are the prospers. Be not as societies out of ignorance attribute their unlslamic culture to Islam those who scattered and fell into variance.. (Al-Imran, itself:44 98:102). . Finally, it can be submitted that women in Islam are allowed to CONCLUSION be rulers or holders of any political office as there is no express prohibition of it in either the Qur’an or the hadith which are the main From the arguments averred by both the antagonists and the sources of the Islamic law. The assertion is seen as a further method of protagonists of women as head of state, it would be seen that all the subjugation and exploitation of women. Women are therefore urged to verses quoted by both parties and the hadith of the Prophet are silent stand up and claim this right, as the right belongs to‘ both men and on making a categorical and direct statement prohibiting women from women without any restrictions. becoming head of state or holding any political office. Therefore whoever is decided by the Muslim community be it a male or female, should be allowed. 43 41 Ibid, p. 172. Dr. Hassan Turabi, op. cit. p. 22 of 27. *44 42 Women, Islam and Equality, op. cit. p. 5 of 14. Ibid. 36 37 UNIVERSITY OF IBADAN LIBRARY Women And Islam In Southern Nigeria: It should be noted that while it is impossible to analyse all the B S A C areas of the Shariah affecting the status of women in the Southwest, an etween haria nd ulture attempt will be made to discuss the prominent issue areas. The practices analysed are largely drawn from the field By research report of Osun State, Women and Law project; which is largely representative of South-Western Nigeria because of the urban ’JADE MOHAMMED nature (free movement and settlement) of the people. Introduction The main focus of this paper is on the practice of Muslim laws Historical Perspective as they affect women and whether these have changed over time, if we Every community or nation has its peculiarities usually in terms can find any evidence of such change or practice being documented. of culture manifested in language, dressing, belief systems, political There is no controversy as to the existence of Islam and Muslims in and judicial institutions. The same is true of the Yorubas. There were Nigeria. What is controversial is when and what aspect of Shariah has beliefs and practices wholly indigenous to the Yorubas while others been applied in the areas now known as Nigeria.1 Many scholars were borrowed. For instance, Yorubas essentially believe in ‘Olorun’ among whom is T.G.O. Gbadamosi2 have proved with facts, that the also known as ‘Olodumare’ and various ‘gods’ (orisa) such as ‘Esu’ application of Shariah is as old as Islam in Nigeria. Instances of pre­ (god of evil), ‘Ogun’ (god of iron), ‘Sango’ (god of thunder) and so on. independence Shariah courts were shown to buttress the point. This belief and practice of magic and medicine constitute the major However, it remains unclear whether Shariah or Islamic law as elements of Yoruba traditional religion/ However, distinguishable practiced in Yorubaland particularly in relation to women is reflective imported beliefs or practices were introduced to the Yorubas by other of proper interpretation of the laws. This is the focus of this paper nations; a good example of such is ‘Ifa’ which is believed to have been taking into consideration historical events, processes and conditions introduced by the Nupes.3q that are responsible for the way the Shariah is understood and practiced The Yorubas also believe that the man is the head of the family in Yorubaland. and in fact ‘owns’ the wife and her properties. This and other cultural We have, in this study, used interchangeably the terms beliefs were to have effect on the interpretation of Shariah as it is “Yorubaland” and “South Western Nigeria”. This does not include practised among the Yorubas. Ilorin and its suburb which though are Yoruba but of the Northern part The exact date that Islam came to Yorubaland, is not clear, of Nigeria. what is however clear is that by the seventeenth century, Muslims of Yorubaland were mentioned by Abdullah Muhammad B. Massaih in his book Shi fa Ruba f i tahrir fuqaha Yoruba.3 4 By the year 1840, however, Yorubaland had been Islamized considerably. This was evident in the ‘sprinklings’ of Muslims and their practices in different *' Prof. Anderson in his book “Islam in Africa", London, Frank Cass, 1954, had locations across Yorubaland such as Ikoyi, Ogbomoso, Ketu, Lagos, stated that Islamic law was observed only as a religious precept in Yorubaland thus Igboho, Oyo, Osogbo5 among others. In addition, by the period 1861­ leading to generalization by subsequent writers; The case of Adesubokan v. Yinusa (1971) NNLR 77 was based on such view. 1894 Islamic centres had developed in major towns such as Iwo, 2 T.G.O. Gbadamosi; The Growth of Islam among the Yoruba, 1841-1908. Longman, Ikirun, Ede, Ibadan, Lagos and Epe where Islamic Law was 1978, p.3: The Research Finding in Osun State also support this. 38 3 T.G.O. Gbadamosi, op. cit. 3q T.G.O. Gbadamosi, op. cit. 4 T.G.O. Gbadamosi, op. cit. 5 Ibid. 39 UNIVERSITY OF IBADAN LIBRARY administered. The Shariah thus became Ihe second legal system to establishment of enforcement machinery (the Courts) for Islamic Law operate pari pasu among Muslims whose original system of law was in colonial and post colonial Southern Nigeria. customary law. Furthering the culture of legal pluralism, colonial rule Sharia in the Post Colonial Period coupled with Christian evangelism, brought with them the English Although the constitution of Nigeria8 recognizes Islamic Legal System and this later developed into the general law. personal law, the resistance to formal enforcement of Shariah has Early Islam in Yorubaland was understandably permeated by remained unchanged in Southern Nigeria. There is no formal structure Yoruba customs which were gradually being substituted by the actual in place for the enforcement of Islamic Law though a large proposition stipulations of the Shariah. of the area are Muslims. The question then arises whether Shariah is being or can be practiced in Southern Nigeria. This is what shall be Sharia in the Colonial Period discussed in the next part. Before the advent of the British rule, both customary Law and the Shariah Jurisprudence co-existed in Yorubaland. The colonial The Practice of Sharia as found in the South-Western Nigeria policies (both political and administrative), however, operated in such Findings from the field research on women and law conducted a way that checkmated the growth of Sharia which was equated to in Oyo and Osun States show that there is a limited practice of Shariah customary law and subjected to passing the repugnancy test of natural in the area. This is due to inadequate knowledge or misunderstanding justice, equity and good conscience despite the fact that Shariah is an of the law compounded by lack of machinery for enforcement. An international law which has its in-built mechanism for equity and attempt will now be made to discuss some of the areas to which natural justice. Shariah is applied. Native Councils and courts became the foundation of the British rule. Thus, the customary law was tolerated and enforced. Marriage Customary law constituted no challenge to Christianity which the Marriage is the social institution of lawful unification of a man colonialists were promoting. On the other hand, Shariah, with its and woman for the purpose of having lawful sexual intercourse and potentialities, was seen as a rival or threat to the Judo-Christian procreating children so as to preserve the human race. In Islam, common Law. Consequently, it was held that Shariah was not marriage is compulsory for a person who is able bodied, has strong enforceable in the Sou h. This was reflected in a series of judicial sexual desire and can afford dowe. and maintenance under the decisions of the period.' Shariah.9 In fact, efforts by Muslims to expand Islamic Law in the area Marriage takes a contractual form, thus it requires the essential were frustrated under the pretext that customs of the area and not a requirements of a valid contract which are agreement, intention to foreign culture should be promoted. In 1894, the Lagos Muslims create legal relations and consideration. Under the Shariah, marriage petitioned for Sharia while the Ibadan Muslim Community and the contract must fulfill certain legal requirements.10 viz: Muslim Congress of Ijebu-Ode made the same attempt without • Marriage substraction (Mahal); success.7 This development no doubt laid the shaky foundation for the • Absence of legal impediments, • Payment of the Dower (sadaq); 6 Such judicial decisions include Re-Aminatu Alayo (1946 18 NLR 880 where the court held that the deceased though a married Muslim did not subject herself to 8 Part II - C, Sections 245-249 as amended of 1979 Constitution and Section 244 of Islamic Law because there was no such evidence and in addition, Ijebu-Ode was not the 1999 Constitution. a Mohammedan area; See also Adesubokan v. Yinusa (1971 NNLR 77); Molade v. 9 For other instances such as when marriage is obligatory and recommended, see Ogunsola Suite No. 231 of 1944. Abdulmalik Bappa Mahmud, Marriage and Divorce under Islamic law, Nig. Feminist 7 Muri Okunola J.C.A; The Relevance of Shariah in Nigeria - Paper Delivered at Law Journal p. 83 and 87. Islam in Africa Conference, November 1989, Abuja, Nigeria. 10 See Mahmud Bappa op. cit. p. 88 for full discussion. 40 41 UNIVERSITY OF IBADAN LIBRARY • Marriage Formula (Sighah); divorce and even the waiting period after the death of her husband. During the latter period a woman is maintained from the property of • Marriage Guardian (Wali); her late husband. • Witness (Shuhud) In practice, however, some parents impose husbands on their Otherwise there is no marriage. daughters especially where the marriage is the first one. This is said to Parties to a marriage contract are free to make stipulations in be in accordance with Shariah. The forced marriage (ijbar) is meant for the agreement. As long as such stipulations are not contrary to the girls who do not possess the mental ability to choose a husband. The Sharia or public morality, parties to the marriage contract are bound. In abuse of forcing girls to marriage has virtually disappeared among fact any stipulation that is illegal or opposed to public morality is void Yoruba Muslims of Yorubaland. ab initio and cannot be enforced. Stipulations such as a wife shall not Usually, Islamic marriage is conducted by the local Imams with leave the matrimonial residence or that the husband shall not contract a little or no specified terms of the contract. What are usually second marriage while the first marriage is in existence are permissible emphasized are the duties of spouses to each other such as cinching, under Sharia.1 feeding, housing by the husband and the duty of the woman to please and obey the husband. Many conditions permissible as terms of Polygyny marriage contract under Sharia are not specified and many brides are Under the Sharia, polygyny is permissible as men are enjoined not even aware of such rights. For instance a Yoruba woman will dare to marry two, three or four and if they cannot do justice among wives, not ask that she will not share her lodging with the husband’s y 12 should marry only one. relatives,15 whereas the Shariah accords her that inalienable right. In Yorubaland, it is customary that the bridegroom presents Divorce gifts to the family of the bride. This gift is called dower. The sadaq There are provisions for divorce where a man and a woman can (dower) stipulated by the Shariah is not meant for the family but the no longer live in peace and with each other and all efforts to reconcile bride herself. Some brides are not given the gift while the bride’s them have failed.1 23 Either party to a marriage contract can seek parents at times waves the gift. This practice is illegal under the divorce. Where a wife seeks for divorce without any fault of the Shariah for no one can waive another person’s right.16 It is a common husband, she will return to the man the Sadaq or dower received by her practice, however, to provide some initial needs of the wife particularly or even more. But if the divorce is due to the wickedness of the man, clothing which is made by the bride’s family. she will not have to return the sadaq or dower. Culturally, the Yorubas practice polygyny as a means of increasing the family population thereby providing more labour for Maintenance their farms. Even when Yorubas practise a religion that preaches A woman is entitled to maintenance by her husband14 while a monogamy, they still marry more than a wife. It was therefore marriage subsists. This includes feeding, clothing, shelter and other convenient for Yoruba male Muslims to interpret the Islamic Law incidental expenses. The right is retained during the waiting period for provision for polygyny (which is an exception) to be the rule.17 It is usual to hear expressions such as lMee ni Olorun wi' that is, Allah has decreed many women for a man; four, six, eight and so on. This 11 Amina Wambai, The Rights of Women in Islam. Paper presented at 1998 however has no legal basis. A Muslim is allowed up to four wives with FOMWAN Annual National Conference at Benin, Edo State on 14 August, 1998. 12 Quran Chapter 4:3. 13 Quran 2:231 provides that it is better for them to separate in honour and equitable terms than to remain in hatred. 15 Justice Amina Wambai op. cit 14 In Suratul Nisah Quran 4:35, Allah says: “men are the protectors and maintained 16 Women and Law (Nigeria) project, Osun State Report documents the practice of of women because God has given the one more (strength) than the other, and because the people. they support them from their means”. 17 Quran 4:3. 42 43 UNIVERSITY OF IBADAN LIBRARY stringent rules. Little or no regard is however accorded the Shariah (N200.00) for the upkeep of the child is to say the least inadequate. rules by the Muslim polygynists of Yorubaland. There was not even the assurance that the order would be obeyed since Often, the first wife is rarely informed of the coming of other the defendant was not present in court. The Islamic law provisions for wife. It is also a common practice amongst the polygynous men to custody of children (al-hadanah) are also not recognized or practised virtually abandon the senior wives in preference for the young and new because under customary law, there is no distinction between custody ones. This attitude is also extended to their children. Where they are and guardianship. not abandoned, the man barely fulfils the minimum requirement of In Islamic law, the custody of a child should be granted to the being a husband such as keeping the wife’s company and making divorced wife until the child reaches marriage age, yet the father must provision for maintenance. In fact in such situations, each wife is provide the sustenance including rent. This type of cases is of common substantially responsible for her survival and that of her children. Such occurrence, particularly among the low income level people in practices are nevertheless contrary to Islamic teachings of equity Yorubaland. among co-wives. In another case Ismaila Ajadi v. Mujidatu Ajadi, 19 the plaintiff In the issue of divorce, the lack of thorough understanding of claimed against the defendant the dissolution of their marriage on the Shariah becomes manifest. The rules of divorce are not considered ground of adultery. The plaintiff closed the wife’s shop and seized her at all not to mention the application of such rules. For instance, the clothing complaining of bad character. The marriage was with no Shariah discourages divorce and stipulates that where it appears dowry and two male issues were had. The court dissolved the marriage unavoidable, a waiting period called iddah should be observed while and ordered the plaintiff to return the defendant’s properties to her. The the wife continues to enjoy her full status and privileges for about three court also ordered that the plaintiff be paid two hundred naira months. The customary courts to which the Muslims turn in (N200.00) monthly for her upkeep until she remarries. This case also Yorubaland waste no time in separating Muslim couples without the shows the looseness with which Muslim law was applied by the observance of the Idduh period which ought to, among other values, customary courts which have little or no knowledge of the Shariah. explore the possibility of reconciliation. Though the parties were Muslims, it was not clear whether the In the case of Muibatu Adegbami v. Kamoru A degbam i,the marriage fulfilled the legal requirements under the Islamic law. The plaintiff married the defendant without the consent of her parents. The payment of dower under customary law was even not fulfilled. defendant did not pay ' iy dower and the plaintiff had a three year old Although maintenance money was to t>e aid to the woman, it was not child by that marriage. The defendant did not take care of the plaintiff clear whether the woman must stay in the husband’s house. As this and the child. The plaintiff sued for divorce. The customary court type of order is not even usual, there is no guarantee that it will be observed that the marriage had broken down completely, dissolved the obeyed. Custody of the two children of the marriage aged 6 and 8 years marriage and ordered payment of two hundred Naira (N200.0CT) only was granted to the man - this of course is not in line with Islamic law monthly for the upkeep of the child until the child attained the age of which grants the mother or her close relation the right to the custody of six. the children. It is obvious that the marriage neither followed Islamic law nor Barrenness after marriage is a ground for divorce in Islam, this customary law in the first instance and as such it is doubtful whether it is a common excuse by men who seek divorce or go into polygyny in could be called a marriage. There was no parental consent or payment Yorubaland. Where it is the woman who seeks divorce, in most cases, of dower. It is however understandable that the situation may be more the husband withdraws all or some of the gifts given by him to the complex if the court refused to assume jurisdiction and the mother and wife. Men do not maintain their wives once there is separation or the child may find themselves in a perplexed and embarrassing divorce, but they maintain in some cases. Thus,* women hardly seek situation. Be that as it may, the monthly payment of two hundred naira divorce, rather, they prefer to manage through and stay with their 18 Case No. CI/49/95 at Customary Court, Ile-Ife. 19 Case No. CI/266/95 at Customary Court, Ile-Ife 44 45 UNIVERSITY OF IBADAN LIBRARY control over the type of work they do or the income earned from such children because in extreme cases they may lose the right to visit their jobs. This control is often indirect and in a few cases direct. This is children again. manifest in the way husbands share their responsibilities with women In fact the popular attitude is that custody belongs to the father or outrightiy abandon same. The result is that most women are forced regardless of age while some believe that boys should be with their to use their own resources to run the home under the guise of pleasing father while girls stay with their mother. Whereas, the Shariah grants or obeying the man. the custody to the mother. Where men perform their duties of maintenance, some women manage to own properties which they also control subject to their Economic Rights of Women husband’s advice. The provision of the Shariah that a wife requires the This aspect of practice deserves special attention. Economic consent of her husband to make a gift of more than ‘/3 of her wealth is rights relate to issues which affect the economic standard and welfare misunderstood to imply that she cannot expend more than ‘/3 of her of women. Economic rights can be traced to various sources such as property without the husband’s consent. However, most women are inheritance acquisition of property (by the person paying the cost from engaged in low income work or petty trading; this is reflective of their income earned) and engagement in employment or business. educational background. Some do not have income of their own but Under the Islamic Law, a woman has the right to own and serve as full time housewives according to the wishes of their acquire any type of property, movable and immovable. This is clear by husbands; this is observed among both the educated and not so the provisions in the Quran. educated Muslims.22 In inheritance matters, it would appear that the common And in no wise covet those things in practice in Yorubaland is routed in culture rather than the Sharia; for which God hath bestowed his gifts more example, the right of a widow to inherit a fixed V a or V 8 of her late freely on some of you than on others: to husband’s estate is jettisoned in many cases, for the culture that men is allotted what they earn and to deprives her of such rights. In some cases, both Islamic law and culture women what they earn. (Qur. 32) are intermingled.-J When someone dies, the property is shared amongst the children and relations. There is no specific formula for doing this. Thus Zakat, in religion properly tax both men and women. The Sometimes balloting may be adopted in respect of all properties : ight to own property is so recognized that a husb: nd cannot take over including land. This system is known as ‘ori-ojori’ system. In some che wife’s property except what she gives to him under the Shariah. cases the property is divided according to the number of wives; this is The wealth possessed by a woman is her personal property and known as ‘idi-igi’ system of inheritance. It was observed that in some cannot be a reason for a husband to waive his duty to maintain his places, landed property particularly undeveloped is not inheritable by a * wife. Maintenance includes feeding, clothing, sheltering among others. woman (from her parents) due to the belief that she is now part of her Failure to do this constitutes one of the grounds for divorce.-0 husband’s family. A Muslim woman has the right to inherit from her husband, In a few cases especially where there are Islamic scholars in the parents, brothers, sisters, sons, daughters as her male counterpart. The family, the Shariah aspect of giving a daughter Vi the share of a son is sharing ratio of inheritance is specified and does not depend on a what is misrepresented as implying that in all cases a female takes half, will.0 21 of the share of his male counterpart. For example, the portion of the What we find in practice, however, can hardly be said to be in father or the mother is the same in most cases despite gender line with the Islamic provisions. Although the majority of women are engaged in income generating ventures, they do not have absolute 22 WLUML Osun State Report, p. 71. 20 The Muslim Woman, Vol. 1 No. 3, 1991 pp. 17 and 18. "3 WLUML Osun State Report, pp. 63 and 64. 21 Quran 4:11-12. 47 46 UNIVERSITY OF IBADAN LIBRARY differences. What is observed can, therefore, be termed a selective language, city-village life style, political hierarchy and the complex application of some aspects of the Shariah. religious beliefs and practices mentioned in the early part of this chapter. The religious and customary practices soon became clogs in Political Participation the wheel of progress of Islam and its laws as the two were in no way Politics is the, struggle over resources of the people by synonymous. Some of the affected practices will be highlighted below. individuals or groups. This obviously has been the pre-occupation of Under the customary law, it is believed that a man owns his the male folk in Southern Nigeria and in the country at large. Although wife and her belongings; this is not in consonance with Islamic law. women have also been involved, this has been minimal and for the This belief was extended to changing of name of a woman upon Muslim women, the participation is almost insignificant. marriage to the man’s name, a practice which was actually encouraged The popular view among Muslim men and women is that it is or influenced by the imported English legal system (which believes unislamic for Muslim women to aspire to any political office. To them, that there is unity of persons of a man and a woman upon marriage). this is because Allah has commanded the Holy Prophet that his wives The practice is unknown to the, indigenous Yoruba natives. In Islam, and the wives of other Muslims should limit their activities to indoors; the child is to bear the name of her/his father, whether married or not, thus even if a Muslim woman must aspire to public office, she must unless the woman prefers to adopt the husband’s surname. first seek the permission of her husband."4 Much as it is conceded that In inheritance matters, the common practice of disinheriting a there should be an agreement between a man and woman on several woman still continues. This is the effect of the custom which sees a issues that may affect the home, the basis for insistence on taking woman herself as inheritable. Significantly also under customary law, permission before participating in politics or the idea of outright devolution of property follows the blood. Whereas under the Islamic abstinence from it can hardly be found in Sharia. There is ample Law, marriage and blood relationships form the basis of inheritance.27 evidence in Islamic history that women contributed their quota to the As regards labour or employment of women, the customary affairs of the State. They complained and sought redress. The story of belief is that the place, of the woman is in the home, hence women are khaula bint Tha 'laba wife of Aus son of Samit4 25 is an example of such. discouraged from working outside the home. The practice is not so The case of ummu Salama26 who advised the prophet on a critical issue popular again because of economic expediency and not necessarily is also on record. The women served as representatives of the women because the custom has changed. But Islamic Law does not only folk and advisers to ie ruler in those situations. This role can be recognize a woman’s right to wort outside the home but also states likened to those of legislators and advisers at various levels of clearly that she is not “assigned the tole of an unpaid servant or worker government today. During the aborted third republic in Nigeria there for the husband”. She does not even have the obligation to cook and was only one Muslim woman elected as Local Government clean.28 Thus if she works in the home, she should be paid; this, Chairperson in Osun State while the few women legislators and however, is difficult for an average Yoruba man and even woman to advisers in the State were Christians. understand or accept; rather it is convenient for an average Yoruba Impact of other legal Systems on the Practice of Sharia in male Muslim to abandon this stipulation of the Shariah for a custom Yorubaland that enslaves the wife. As Islam developed in Yorubaland, it had to reckon with Perhaps of greater impact is the introduction of the English various characteristics. Such characteristics included common legal culture to Nigeria on the advent of the British in the middle of the 19th century. The English legal culture which was not hitherto known 24 WLUML op. cit. pp. 73-74. " 25 Quran 58:1-2 (the woman who plead) Suratul Mujadila relates that Khaula bint "7 Muri Okunola, op. cit., p. 169. Thalaba pleaded to the Holy Prophet to help her in prayer to Allah to abolish the old 28 The Muslim Woman, December, 1991, p. 19; Ali Ashgari Engineer: Equity, social practice of ‘divorce’ by Zihar and Allah accepted the prayer. Justice and Muslim Women, Occasional paper No. 1, Muslim Women’s Research and 6 M.A. Ambali, op. cit. p. 3. Action Forusm, 1999. 48 49 UNIVERSITY OF IBADAN LIBRARY to the indigenous people has developed to become the general law of the land with its machinery fully developed and integrated into the Public Perception Of Fomwan: A Vision Nigerian legal system. The Sharia did not have such opportunity but later some aspects And A Strategy For The Future of the law viz: personal law' were recognized. Even at that, the machinery for the enforcement of this branch of the Nigerian law was By not well developed. In fact the machinery already in place deteriorated and degenerated. Today Islamic centres in Yorubaland do not serve BILKISU YUSUF* any longer as centres of operating the law but mere learning centres for future Muslim clerics and scholars. The benefit of proper Introduction understanding and application of the Islamic principles of law thus That Muslim women have been more visible and vocal in the could not be gained. The result is what has been discussed earlier on: past decade is not in doubt. What needs to be highlighted and assessed the various confusion or distortion of what is regarded as the practice is the impact their activities have had in the arduous task of nation of Sharia. building. What views have they expressed on a variety of issues that have been on the front burner of national debate? What has been their Conclusion method of operation and how does the public view their activities? Attempt has been made to showcase some provisions of the This presentation is a discourse on the public perception of the Islamic Law and the interpretation and application of such by the Federation of Muslim Women’s Associations in Nigeria (FOMWAN). Muslim Yorubas. The obvious is that the practices represent the In doing so it takes the audience to the beginning when the federation continuation or perpetuation of discriminatory cultural practices came into being, why it was established and what it sets out to achieve. against Muslim women under the cloak of religion. Islam does not Of course, in the process of actualizing its mandate, the federation has discriminate against women. It rather recognizes women as different attracted public attention. This chapter explores the varying public from men and were so treated to accord with their nature, and perception of the federation and outlines a strategy for its internal responsibility. efficiency and effectiveness in its activities and future interactions with Had it been that Islamic Law was left to grow side by side with the public. English law in terms of enforcement machinery, perhaps Sharia would have been better understood and applied by Muslims in Nigeria, Establishment of FOMWAN particularly in the Southwest. The Yoruba Muslim women should The Federation of Muslim Women’s Associations in Nigeria endeavour to study and understand the correct interpretation of the (FOMWAN) is a non-governmental, non-partisan religious Shariah and continue to strive for its correct application particularly on organization. It was established in October 1985 at a conference matrimonial matters. attended by Muslim Women from different states of the federation and Abuja the Federal Capital Territory. Its aim is to promote the understanding and practice of the teachings of the Qur’ an and Sunnah, the two basic sources of Islamic law. To achieve this, FOMWAN adopted two broad strategies, the first is through education and public enlightenment and the second is networking. The expanded strategy includes the following: * Bilkisu Yusuf, is a former National Amirah of Federation of Muslim Women’s Association in Nigeria, (FOMWAN), and a seasoned journalist 50 51 UNIVERSITY OF IBADAN LIBRARY • education of women in the teachings of Islam; forward were often contrary to the teachings of the Qur’an and Sunnah, • encouraging Muslim women to establish groups throughout the and therefore not acceptable to Muslims. It was therefore felt necessary country for educational and da'awah (Islamic propagation) to establish an independent platform from which Muslim women could purposes; express a specifically Islamic view of the problems of women and of • establishing a framework for national co-operation and unity the society in general. among Islamic associations and Lastly it was felt that certain problems affecting Muslim • providing a forum for Muslim women’s views to be articulated women in particular, such as that of female education and the and expressed at national and state levels.’ fulfillment of women’s rights as guaranteed under the Shariah, could Various factors have contributed to the emergence of FOMWAN. They only be effectively tackled by the initiative of Muslim women, in are, the low level of education among Muslim women, their cooperation with their male counterparts. This is because the problems marginalization in nation building, misunderstanding or of a Muslim community must be cured by Islamic solutions that will be misinterpretation of Islam particularly as it reiates to women’s rights acceptable to conscientious Muslims at all levels of society. With all and the lack of awareness of Islamic solutions to contemporary issues. these needs in mind, the women concerned met in April, 1985 in Kano Before the establishment of FOMWAN, various Islamic groups existed at the International Conference organized by the Muslim Sisters which tried to present accurate teachings of the Qur’an and Sunnah. Organisation (MSO). Participants at the event agreed to call a Some of them are small neighbourhood alasalatu or Islamiyyah conference to establish the organization, which was done in October, schools usually attached to a mosque, or national organisations such as 1985 in Minna. At the Kano conference of the MSO, participants had the Muslim Students Society (MSS) with membership drawn from cause to disown non-Muslim women’s groups which claim to be students in secondary schools and other higher institutions of learning. speaking for all women while disregarding the multiplicity of cultures In some cases, female students had established the Muslim Sisters that exist in Nigeria.12 Organisation (MSO) whose membership base was expanded to include young Muslim professionals. FOMWAN’s Vision However, most of the organized groups operated entirely in The federation envisions a world where Muslim women are isolation, not knowing of each others’ existence. Therefore there was properly educated and equipped to work with men for an equitable and no mutual encouragement and no exchange of ideas, programmes or peaceful society. information. There was therefore need for a central focus to link all these FOMWAN’s Mission groups together and to help establish new groups in areas where there To educate Muslim women and ensure that they live according were none. Another serious need was for a body, which could express to the tenets of Islam and make positive impact on national affairs, the views of Muslim women at national and state levels. Many women both religious and secular. societies already existed in the country mostly aiming at social progress for women, and some Muslim women joined such societies. FOMWAN’s Objectives However, in most cases, they were dominated by non-Muslims who The federation’s constitution3 has three broad objectives. They were not interested in the Islamic approach to social problems and are to encourage Islamic propagation, to promote unity among Muslim current issues. At national and international levels such societies would even claim to be speaking for all Nigerian women, while the ideas they put " See Yusuf, Bilikisu, “Hausa-Fulani Women: The State of the Struggle” in Hausa Women in the Twentieth Century. Catherine Coles and Beverly Mack (eds.) University of Wisconsin Press (1991). 1 An introduction to the Federation of Muslim Women’s Association (FOMWAN 3 Constitution of the Federation of Muslim Women’s Association in Nigeria, 1985. FOMWAN. 52 53 UNIVERSITY OF IBADAN LIBRARY women and promoting their educational and social development. iv. Enlighten and educate Muslim women on national Under its aim of encouraging and propagating Islam the federation issues affecting them in particular and the Muslim aims to: Ummah in general. v. Develop Tarbiyyah (proper child-upbringing) of (a) Encouraging and propagating Islam Muslim children in the country. i. assist Muslim women to live according to the tenets of vi. Encourage charitable activities in compliance with the Islam as found in the original sources of the Sharia (that tenets of Islam. is the Holy Qur’an and the Sunnah). ii. raise the level of consciousness of Muslim women in FOMWAN’s Activities order to combat undesirable influences (e.g. in fashion, At the national level, the federation has been coordinating the literature etc.) activities of its numerous affiliates through networking. The quarterly iii. find ways and means of mobilizing Muslim women to meetings of the National Executive Committee (NEC) attended by all play their own part in the establishment of Islam in this states and national officials provides an opportunity for exchange of country. information on the various programmes being implemented in the iv. make a positive impact on National matters both different states. These range from establishment and management of religious and secular with a view to guarding the schools, hospitals, orphanages, pharmacies, income generation projects interests of Islam. to visits to hospitals, refugee camps and prisons. Others include regular media enlightenment programmes, monthly lectures and participation (b) Promoting Unity in many state and local government health, education and skills i. unite Muslim women’s organisations in Nigeria so as to acquisition activities, Hajj training for women pilgrims etc. enable them to speak with one voice, by acting and In addition to networking, the national programmes include making decisions together. construction of a national office complex in Abuja, organizing the ii. Serve as a liaison body between Muslim women and the annual national conference, publication of a magazine, The Muslim government (Federal and State). Woman, organizing national seminars on national issues. The last two iii. Do away with sectarian, ethnic and other divisive seminars were on the Family Economic Advancement Programme, factors which sometimes keep Muslims apart, and FEAP, banking and other credit facilities, and their implications for encourage close ties between Muslim women in all Muslims; “Shariah and Muslim Women” hosted in Abuja the federal parts of the country. capital and Gusau in Zamfara State respectively. The NEC has also iv. Represent Nigerian Muslim women at international been coordinating the federation’s networking at the international level level. with Muslim Women’s Associations in Ghana, Liberia, Sudan, Sierra- Leone, Gambia, Mauritius and Niger. (c) Promoting Educational and Social Development i. encourage the establishment of classes and institutions Public Perception of FOMWAN for women’s Islamic education and literacy. The federation’s activities have generated interest from a ii. provide a forum where social problems 'of Muslim diverse sector of the society. Perception of its role and the impact it is women can be discussed. making also varies, depending on which segment of the federation is iii. assist Muslim women in achieving self-fulfillment being assessed, the national body, the state affiliate groups or the local according to the tenets of Islam. branches. Those who adopt a holistic view describe FOMWAN as a grassroots organization which has over 500 affiliate groups spread nationwide in towns, villages and local government headquarters. 54 55 UNIVERSITY OF IBADAN LIBRARY Indeed the federation’s strength at the local level lies in its network of local Islamiyyah schools. They object to Muslim women’s neighbourhood Islamiyyah schools. They highlight the fact that where participation in other activities outside the home, particularly those that these local branches exist, their activities and projects reflect the needs take place in other towns. Some even insist that a Muslim woman’s of the people in that community and their da’awah activities are also voice is an aurah (naked) and should not be heard in public.4 To these conducted in local languages. However, others see the federation as an groups of men, FOMWAN members are just meddling by conducting elite led group with a grassroots membership. They underscore the fact daawah for which the men are best suited. They also argue that it is not that the majority of the leaders who are elected to key positions at state allowed for Muslim women to take religious leadership roles where and national levels are elites who are privileged to combine both there are competent men who could do so on their behalf. This line of Western and Islamic education. The majority are university graduates, thinking must be responsible for the non-recognition of FOMWAN by graduates of higher institutions of learning, seasoned public officers, the conservative apex organization that leads Nigerian Muslims. professionals and successful entrepreneurs. They attribute these FOMWAN’s response is to insist that Muslim women are best women’s leadership positions in FOMWAN to their high level of suited for conducting da’awah among Muslim women and it is not education, achievements and social status. While the need to have a FOMWAN’s ambition to lead the men. What it deserves is their common language of communication at NEC meetings and other support. The federation draws its inspiration from the Quaranic verse activities has heavily influenced the election of this caliber of leaders, that enjoins believing men and women to be awliyyah (protecting the federation encourages states and local government affiliate groups friends) of one another (Quran 9:71). Together they are supposed to to elect leaders that are selfless, upright and acceptable to them, leaders enjoin what is right and prohibit what is wrong. Every Muslim should who can lead them to achieve their goals. No educational qualifications be conducting da’awah through their behaviour and interaction with are set for any leadership position in FOMWAN. Indeed, some of the others. The federation is happy that active male da’awah groups states have elected leaders who fulfill their aspirations but have no nationwide support its activities and champion its causes. FOMWAN forma! secular education. With the support of their team, they are networks with all male national Islamic groups such as the Da’awah leading the state branches. Consultative Council (DCC) and the Jama’atu Nasirul Islam, JNI The majority of Muslim men and many male Islamic groups whose women’s wing is an affiliate group of FOMWAN. The see FOMWAN as a "ay of hope and one of the best developments ir federation reflects the Quranic junction “Hold fast to the rope of the daawah terrair. within the past decade and a half. They art Allah and be not disunited.” Tne federation believes that there is convinced that Muslim women are best qualified for conducting strength in unity in diversity. FOMWAN’s motto is “Allah’s Guidance daawah among their colleagues. They therefore support the federation is the only true guidance” and it believes that all Muslims should work in all its activities. They invite it to represent Muslim women at towards guiding their brothers and sisters in faith. functions and give moral and financial support to FOMWAN. They also urge other men to encourage their wives and female wards to FOMWAN as Pacesetters and Mentors become active in Islamic propagation activities. One of these male Many of the youth see FOMWAN members as role models, supporters at a public function even called on men to emulate mothers and sisters in da’awah and would always invite FOMWAN to FOMWAN because of the remarkable achievements it has made in the their activities. On its part, the federation has designed special short period since its establishment whereas male groups that have existed for over forty years have less to show for their age. Those who 4 See Muhammad Lawal Is-haq, Daily Trust p.7, 2001 Kaduna. In response, a share this view emphasise the fact that no male Islamic group has been FOMWAN member replied that a woman’s voice is not an awah citing examples of able to evolve a unifying body with an efficient national structure like Aisha (R.A.) the Prophet’s wife who was a teacher of men and women to justify FOMWAN. women’s public life role. The Prophet (SAW) was also a teacher of men and women. However, some conservative men criticize FOMWAN’s He selected special days to teach them and the women consulted him on ail issues involvement in any form of da’awah that goes beyond attendance of including personal ones as the case of Khawla, the woman mentioned in Suratul Mujadala in the Quran confirms. 56 57 UNIVERSITY OF IBADAN LIBRARY programmes to reach out to the youth, in recognition of the critical role government alone cannot provide all these services without support they must play in the future development of Islam and Muslims in the from the communities. The federation being an education-focused country. The annual FOMWAN youth camps hosted in different zones group has thus attracted admiration and support from governments. in the country provide an opportunity for imparting Islamic knowledge, FOMWAN participates actively in girl-child education task forces in life skills and goal setting for the youth. It also allows them to several states and in national education policy bodies at the federal strengthen their Islamic activities and envision a future of service to level, such as the national summit on universal Basic Education, UBE. their various communities. Various state branches of FOMWAN have Indeed the federation’s basic literacy policy of “each one teach one” also designed secondary school based extra-curricular activities for the was adopted by the Federal Government’s agency for mass literacy and young FOMWAN associations. The federation’s magazine The non-formal education. Muslim Woman has a junior comer where Muslim youth are introduced At the national level, the federation is also implementing an to Islamic religious knowledge. It also provides the forum for them to integrated maternal health project in four states of Kano. Kaduna, display their literary skills through publication of their poems, short Plateau and Sokoto which is designed to be replicated in others. stories, personality interviews, riddles and jokes and networking. The FOMWAN also collaborates with government in grassroots column for pen pals also encourages Muslim youth to get to know each mobilization for health programmes such as the National Programme other and develop beneficial and lasting friendship. Several youth on Immunisation (NPI), distribution of vitamin A in villages and serving Islamic organisations such as National Council of Muslim deworming of school children. In appreciation of the community work Youth Organisations (NACOMYO), Muslim Students Society (MSS), undertaken by FOMWAN, some state governments give subvention to Muslim Sisters Organisation (MSO), Movement for Islamic Culture the federation’s branches in their state. However, FOMWAN at the and Awareness (MICA), etc, draw inspiration from FOMWAN national level does not accept subvention from government although it members who are their mothers, sisters and aunties. The federation participates in government activities. believes in carrying the youth along in its programmes, hence their involvement as resource persons at this year’s annual FOMWAN Donors’ Perception of FOMWAN conference. This is envisaged as an opportunity for the youth to FOMWAN is seen by donors as a national NGO with contribute to future strategies for the federation’s development. grassroots reach. As an NGO in consultative status with the United FOMWAN has also earned respect from other non-Muslim Nations, FOMWAN is accepted by donors as a credible international religious groups. They often invite FOMWAN to participate in and national representative of Muslim women in Nigeria. Donor community activities they initiate, such as peace building fora and agencies that have an interest in funding programmes targeted at inter-faith dialogue etc. They respect FOMWAN members for holding women, particularly in the Northern states also find ready partners firmly to their beliefs and serving their communities while opening among FOMWAN‘s affiliate organisations. Some of the donors who doors for others to understand Islam. FOMWAN has participated in have worked with these organisations were impressed with the several inter-faith activities at mational and international levels. The accountability displayed by them. They have in turn recommended federation has a board for International relations which coordinates its these organisations to other donors seeking to work with Muslim international activities. The chairperson of this board is also a well women’s organisations as partners. known personality in international Islamic circles. Donors are also impressed with FOMWAN’s self-reliant posture. For the first ten years of its existence, the federation relied FOMWAN as Development Partner only on internally generated funds from members, local On its part, governments at local, state and federal levels see philanthropists, zakat paid by their families and proceeds from its FOMWAN as partners in development. Provision of education and publications. This strategy was adopted to avoid donor dependence and health are considered as key priority needs of the people which promote sustainability of whatever projects the federation might have governments strive to undertake. However, FOMWAN is aware that designed for implementation. In spite of this limit in its scope of 58 59 UNIVERSITY OF IBADAN LIBRARY funding, the federation’s various branches were into implementing iii) Permanent Office impressive projects such as schools, hospitals, orphanages, pharmacies, The federation is currently operating from a rented building in income generating projects etc. Abuja. One of its short term goals should be to build at least the Other donors also see the strength in FOMWAN’s networking administrative block and mosque with a permanent office, FOMWAN framework not only within Nigeria but across West Africa. By its tenth will then have a permanent address. This will facilitate networking and year, FOMWAN had toured the West African sub-region and initiated its image will be enhanced. the process of getting its partner organisations in West Africa to set up a federation of Muslim women’s groups in the English speaking iv) Computer Literacy countries. This has yielded fruit with the establishment of Federation The federation must update its Information and Communication of Muslim Women’s Associations in Ghana, FOMWAG and the Technology, ICT. Key officials should undergo the basic computer Federation of Muslim Women’s Association in Sierra Leone literacy training. The International Press Centre (IPC) Lagos and FOMWASL, while the Muslim Women in Gambia have made Abantu for Development, Kaduna, organize a week or one-day courses considerable progress in getting women’s mosque based islamiyyah for NGOs. FOMWAN should explore these. The federation should groups to come together. A Muslim sister had established the Gambia develop a website, e-mail facilities, install a telephone, a fax machine, Association of Women in Islam. A sure step to establishment of the computers and ensure internet connectivity. It is the fastest and easiest Federation of Muslim Women’s Associations in Gambia FOMWAGA way to network at the national and international level. has been taken. All these groups are a replica of Nigeria’s FOMWAN.3 v) Human Resources Development A Strategy for the Future The federation should employ full time, competent and well- (A) Providing Institution Building remunerated staff. Human resources development should form part of the issues the strategic plan would address. FOMWAN has made remarkable progress but the federation needs some institution building in order to adequately face the (B) Enhancing Public Relations challenges of the tw ’ity first century. The main thrust of this chapter is to envision FOMWAN’s public relations but other competing issues also formed part of the i) Strategic Planning discourse. The advocacy component of the federation’s programme The first step to be taken is to conduct a strategic planning requires complete overhaul if it is to be a trail blazer in this workshop for the NEC members. This will enable the organization to millennium. The following are suggested; funds should be sourced for chart short term and long term path for its future development. the publication of conference papers not later than a year after the event. In addition FOMWAN should set aside a special vote for ii) Fund Raising production of Information, Education and Communication (IEC) The federation must strengthen its funding base by undertaking materials such as brochures, handbills, pamphlets etc. fund raising activities. One of these could be writing letters to The federation’s magazine, The Muslim Woman which is individual philanthropists, corporate organisations and launching of a published irregularly should be published at least twice in a year with book published by FOMWAN. With funds raised from these, the the hope of making it a quarterly magazine. State branches should also federation should complete the first phase of its headquarters in Abuja be made to improve their marketing, fund raising and advertising which is now under construction. skills. The magazine as FOMWAN’s voice and key networking organ should be given the appropriate attention it deserves. Members should 5 See “A FOMWAN Journey Round West Africa” in The Muslim Woman No. 5 1995 write articles for publication and stimulate interesting debates in the p. 12. medium. The federation also needs to be more proactive in responding 60 61 UNIVERSITY OF IBADAN LIBRARY to contemporary issues through press releases; articles written for mass media and submission of memoranda on critical national issues such as A Regional Muslim Women’s Organisation the ongoing constitutional review and sharia. FOMWAN should improve its contact with its partners in the West Africa region and indeed across Africa so that its initiative of Long Term Strategies providing a voice for Muslim women will become a reality. The following long term strategies are suggested. Conclusion Zonal Offices: The federation has expanded so fast that the national This discourse has reviewed public perception of FOMWAN. It body had to establish zonal coordinators to oversee three zones. There highlighted the areas of weaknesses in its image promotion efforts and should be a long term plan to increase the zonal offices to six because made recommendations on future strategies for enhancing its image. some of the zones cover several states that are far from each other. A special budget should also be provided for their management. The International Relations Board FOMWAN is an NGO with a consultative status with the United Nations. It therefore receives invitations and annual calendar of all UN activities at which such NGOs are expected to participate. However, the federation is unable to respond effectively due to funding and personnel constraints. There is need to expand the federation’s International Relations Board so that experts in dhe various sectors can help to articulate Muslim women’s concerns on the various issues. The following sectors should attract special attention: • The status of Women. • Follow-up on International Conference on Population and Development (ICPD) and Fourth World Conference on Women FWCW Beijing ’95. • Sustainable Environment and Habitat Conferences. • Convention on the Elimination of all forms of Discrimination Against Women, CEDAW/Human Rights. • Conflict Management/Peace building. • Poverty Alleviation and Good Governance. • Convention on the Rights of the Child (CRC). a Education for All Initiative (EFA). FOMWAN is a member of a local education for all coalition - The Civil Society Action Coalition on Education for All (CSACEFA). It should strengthen its networking with education and health; promotion coalition nationwide. 62 63 UNIVERSITY OF IBADAN LIBR RY A ctivities Of Fomwan, Akwa Ibom also affirms that the former have 56, while the latter have 94. This of S C course, is an indicator of the low level national development in terms tate hapter of technology and self-reliance. The main thrust of this paper is to identify in practical terms, By those aspects of technology that Akwa Ibom State FOMWAN has been involved in the last two years and how these have led to wealth KUDRAT B. SANNI creation and self reliance for these women; and consequence development of the chapter, the state and nation. This attempt does not INTRODUCTION exclude what other FOMWAN chapters do, to contribute to nation Nigeria is one of the developing countries of the world that has building. consistently pursued an economic policy which favours the acquisition Technology, one can have varied definitions depending on the of technological value, with the intention of creating and conserving professional orientation of the user or how a person sees it. Litterer wealth for the national growth for over two decades now. (1973) sees technology as a body of knowledge as well as tools, Eze (1989) cites the indigenisation decree of 1975, which techniques, device and gadgets. Hetzler (1969) made a categorization empowers Nigerians to predominantly control the means of of technology and defines the ‘core of technology’ as tools, techniques manufacture, production and distribution of goods in their own and machines. While Drucker (1958) asserts that technology deals with country. This policy has been followed by aggressive programme of how individuals work; this can be seen as a managerial aspect of accelerated manpower training for the indigenous labour force. The technology. In 1978, Bennett gave a comprehensive view of Industrial Training Fund (ITF) has also been used by the Federal technology when he opines that, it is a state of knowledge, methods, Government to enable students from tertiary institutions procedures, and technical operations used for producing goods and (Science/Technology based), gain more practical skills in the course of services, and determining die nature of the job performed. their study and to help train Nigerian workers through in-service From the foregoing, it is important to mention that whether training programmes. technology is described as the organization of knowledge for the Corporate bodies, well-meaning individuals, non-governmental achievement of practical purposes or shaping materials and fabrication organizations (N ;Os), like the Federation of Muslim Wome s of objects for practical ends, it is made up of values such as Associations in Nigeria (FOMWAN), a religious body have not been knowledge, skills, and attitudes as well as artifacts; employed in left out in the bid to implement this lofty policy. The motivating drive manufacture and production. has been the move to acquire the much needed technological transfer The Muslim women under the umbrella of FOMWAN in the and subsequent self-reliance. The realization of this goal of course, is a State, have utilized the application of scientific knowledge, skills and sure promise of quality of life for an average Nigerian. desirable attitudes to develop new processes and with the adoption of Another reason why the government and other bodies have, these processes produced goods and services for the benefit of self, always rallied round to implement this agenda is because of the family, community and the society as a whole. The benefits accruing revelation from a body that the developing countries including Nigeria, from the adoption of the different technological inventions have pooled together have per capita income of less than $2,000 and the always led to the creation of wealth for those Muslim women who are physical quality of life index (PQLI) achievement of less than 90. And actually involved. This act of acquiring knowledge to better one’s lot when the PQLI for all the developing nations were compared with and that of others is in line with some of the aims and objectives of those of industrialized ones, the study according to McLaughlin (1979)1 FOMWAN. According to article 7 of the Federation’s constitution (revised, 1 K.B. Sanni, Ph.D, is a Lecturer at the Department of Education and Curriculum 1998); the following sections C, M and O corroborate members’ Studies, University of Uyo activities thus: 64 65 UNIVERSITY OF IBADAN LIBRARY • To educate Muslim women in their duties and rights, and actualization; which is the goal of every mortal. Islam is not alien • To establish and encourage female education, including literacy to this because the Qur’an promises to grant succession of the earth or classes, general education, Islamic education and vocational authority to only those who believe and do righteous deeds just as classes, and Allah granted this to those before them (Q24:55). • To initiate the involvement of Muslim women in incomes- One important aspect of Islamic development among the early generating activities while at the same time maintaining and Muslim was the development of Muslim women. A hadith of the upholding the ideals, principles and virtues of Islam. Prophet asserts that ‘... to develop a woman is to develop a nation’ Among FOMWAN affiliates in Akwa Ibom State, technology (S'hih Bukhari). This is to say that, the training of a woman whether in in beaded works as in bag making, shoes, designers table covers, car a formal or informal school system through trial-and-error seats covers, market and dressing bags, as well as jewelries in beads apprenticeship system (of the trainees), matters because it impacts on for necklaces, ear-rings and even bracelets of different qualities and the individual and group wealth through the production of goods and shapes are produced. Apart from beads technology, a new area of services for human satisfaction and national development. interior decorations, as in blinds, chair head and back rest training is Wealth creation as a concept is not new to Islam. But what can already in the pipe-line; to empower Muslim women to acquire and be said to be new about it are the ways of creating and procedures of utilize the knowledge for wealth creation. accomplishing it. Even though, Allah’s purpose of creating man and The chapter also uses the Zakat scheme which comes from the jinn is to worship Him alone (Q31:56) yet, to really worship (Ibadah) larger Muslim Ummah in the state to assist Muslim women succeed in is to give services to humanity by way of satisfying man’s numerous legitimate business ventures. This is where the use of experience and needs and conquering one’s environment. This is because man is knowledge come in the form of counseling the beneficiaries to utilize Allah’s vicegerent on earth, due to the intellect and free will he is the fund judiciously in setting up small scale trading, for their benefits endowed with. and that of others. This of course, has promoted economic activities For FOMWAN to continue to pursue one of her goals of among women and the spirit of self reliance is kindled in the creating awareness and the education of members for religious and membership. .... social mobilization, the Muslim women must continue to acquire Going by the National Executive Council’s (NEC) meeting knowledge, skills and appropriate attitude capable of creating positive reports (2005-2007), one can boastfully say that most FOMWAN change in their lifestyles and that of others as believers and citizens of chapters have gone into one form of technology or the other. From cap, Nigeria, so that, these women will continue to contribute their quota to hijab and dress making to Garri processing technology for the less national growth through self, family, and community development. privileged Muslim women and others who desire to acquire such skills However, the act of women enhancement through technological for self enhancement and development. This effort is in agreement growth and sustenance is a sure means of women’s wealth creation for with scholars’ view like John Lock in Ferkins (1974), who endorses the citizens and a sin-qua-non for nation building. individualism, accumulation of wealth and technological development as tools for the subjugation of nature. Although, Islam agrees with the REFERENCES - assertion but goes beyond that and recommends a collective effort in Al-Muntada Al-Islami (1997). (rev.ed). The Qur’an: Arabic text with addition to individual striving for survival ‘And hold firmly to the rope corresponding English meanings. Riyadh: Abul Qasim of Allah all together and do not become divided... ’ (Q3:103). Publishing House. The different FOMWAN Chapters’ effort, it should be noted, is Bennette, R.E. (1978). Orientation to work and Job/Work design: geared towards assisting fellow Muslim women to attain their full Management Decision, 16, 6, 341. potentials in skill acquisition and its utilization for creation of wealth Drucker, P. (1958). Technology, Management and Society, London. to the individual, group and the nation, as well as for self fulfillment 66 67 UNIVERSITY OF IBADAN LIBRARY Eze, T.I. (1989). The Im plications o f w ealth crea tion in Technology f or sm all-sca le industries in develop ing countries. The N igerian National Policy On Education And Its jo u rn a l o f Industria l E ducation a n d L abour relations. 3 1 Impact On National Development - Ferkins V (1974). The future of Technological Civilization, New York: George Braziller. Muslims In Particular FOMWAN (199%). The F ederation o f M u slim W o m en ’s A ssocia tions in N igeria (F O M W A N ) C onstitu tion (rev. ed). BY etzler S. (1969). Technological, C u ltura l a n d so c ia l change. Routledge and Kegan Paul. L. M. OKUNNU (OFR)* Litterer, J.R. (1973). The A na lysis o f O rgan iza tions (2nd ed.) New York: John Willey and Sons INTRODUCTION McLaughlin, M.M. (1979). The U.S. c u t the W orld D e v e lo p m e n t New The first National Policy on Education was published in 1977. York: Praeger Publishers. The document had since been revised four times in 1981, 1988, and 2004. According to the Federal Ministry of Education “Revisions of the National Policy on Education have been necessitated by the need to address noticeable gaps in content and provisions that emerge in the course of implementation, maintain currency and relevance and to give adequate attention to new opportunities, issues, and challenges” (foreword to the draft National Policy on education February, 2007). The issues and challenges are usually related to National development within and closely connected to global events and agreements to which Nigeria as a nation is committed such as the commitment to the global Education for All (EFA) initiative, the Millennium Development Goals (MDGs) as well as national development goals encapsulated in the National Economic Empowerment and Development Strategy (NEEDS) document. Thus the revision of the (2004) 4th edition for 5th edition National Policy on Education was informed by the need to: 1. reposition the Nigerian Education sector effectively to meet the challenges of the Education for All (EFA) initiative, Millennium Development Goals (MDGs) and National Economic Empowerment and Development Strategy (NEEDS); 2. improve and refocus education quality and service delivery for the accelerated attainment of the NEEDS goals of social * Mrs. L. M. Okunnu (OFR), former National Amirah, Federation of Muslim Women’s Association in Nigeria, (FOMWAN), Deputy Governor of Lagos state 68 69 UNIVERSITY OF IBADAN LIBRARY and economic transformation, wealth creation, poverty The South-West Zonal Consultative Forum which I had the reduction, employment generation and value reorientation. privilege to attend covered a lot of grounds ranging from pre-school to tertiary education, with well articulated positions from professional 3. situate the education sector within the overall-context of bodies, and individuals, serving or retired public officers, Faith-Based government reform agenda enunciated in the National Organisations (FBOs), Non-Governmental Organisations (NGOs), Economic Empowerment and Development Strategy state ministries of education. The FBOs worked together in promoting (NEEDS). the agenda on repositioning religion to the core subject group at all 4. reflect, accommodate and respond to the UBE programme, levels and the campaign against the content of sexuality education in the provisions of the UBE Act and the implications for the the curriculum of Lagos State. Nearly all the discussions and education sector and resolutions at that forum was reached by consensus. At the end of the day participants left with a clear idea of what the new education policy 5. achieve public ownership of the national policy on education and improve compliance to its provisions through would contain, thus achieving public ownership of the package with consensus building in its development and strengthened expected commitment to its implementation. The effective media implementation monitoring coverage given to the forum generated public interest in education and served as a positive pre-cursor to the barrage of reform initiatives that erupted from the Federal Ministry of Education a few months after. PROCESS OF THE REVISION OF THE NATIONAL EDUCATION POLICY - 2004 THE BROAD ISSUES AND CHALLENGES The process was designed to fit the aim at (5) above, that is, The broad issues of National Development are both local and with full participation of all stakeholders. It started with an global. These issues that impact on the well being of the citizen, advertisement for submission of memoranda from the general public children, youth, adult and the aged. It is a combination of the moral, on the review assignment of the National Coordinating Committee on the material, the economic, the social, the spiritual and the physical. the review of the National Education Policy - 2004 Edition. The broad challenge is that education should be a process through which the individual can develop his innate abilities to enable him That was followed by Consultative Forum in all the six cater for his well being independently without becoming a burden on geopolitical zones, where stakeholders had the opportunity of others. Human development is therefore synonymous with education. presenting their memoranda. The one-day meeting focused on To meet these basic needs, “the constitution of the Federal Republic of • Philosophy, and objective at different levels and aspects of Nigeria stipulates the direction of national policy towards ensuring education in the light of global and national reforms such as the equal and adequate education opportunities at all levels and the MDGs and NEEDS provision of free, compulsory and universal primary education; free university education and free adult literacy programme as soon as • Strategy for the revitalization of Nigerian Education for practicable. It provides the basic legal framework for all the three tiers functionality in the national development. of government — federal, state and local — to participate in the • Gaps and possible areas of amendment of the National Policy management and provision of education. Part of the challenges is that on Education. besides education the resources of the Nation have to be shared with other competing needs of the citizen such as food, housing and a Presentations and discussions at the forum were guided by generally healthy environment with appropriate medical facilities etc. experts in the various fields of education; views were frank, Simply put, governments alone cannot adequately cater for the informative and in most cases the suggestions proffered were education needs of all. Fortunately the Nigerian education sector has thoroughly examined in an atmosphere of conviviality and patriotism. the advantages of ample constitutional provisions and legislative 70 71 UNIVERSITY OF IBADAN LIBRARY support for the three tiers of government (federal, state and local) and The mission of the UBEC is to serve as prime energizer of a all other stakeholders to participate in the delivery of education at all nation’s UBE vision; working in concert with stakeholders, thus levels. As a result, the private sector, Civil Society Organisations mobilizing the nation’s creative energies to ensure that education for (CSOs), non governmental organizations (NGOs), International all becomes the responsibility of all. Development Partners (IDPs), communities and private individuals are very active in this sector. The key challenges are to effectively It is significant to stress that the term “all children of primary coordinate activities and interventions as well as to strengthen and and junior secondary school age” encompasses adult literacy and non­ deepen collaboration through appropriate policy guidelines, monitoring formal education, skills acquisition progrmames and education of and quality control.” special groups such as nomads and migrants, girl-child and women, Almajiris, street children and disable group. Indeed it is at these THE PARTNERSHIP PROGRAMME informal and support arena that creative energies are best mobilized to With the revision of the National Policy on - Education ensure that education for all is the responsibility of all” is most viable concluded, its intention, expectations, goals, presumptions, standards and the impact of education on national development could be most and requirements clearly outlined, it was time to re-launch the visible. Universal Basic Education Programme. To appreciate the import and relevance of the numerous (a) Universal Basic Education initiatives emanating from the Federal Ministry of Education with respect to UBEC it is necessary to enumerate some particular In line with the structure of the Nigerian education system, objectives of UBE as follows:- basic education covers the first fifteen years of a child’s life. Thus UBE programme Encompasses Early Childhood Care, Development i. Ensuring an unfettered access to nine years formal and Education fECCDE). six years of primary education, and three education by providing free, compulsory UBE for even,' years junior secondary education. school-age child. “The Universal Basic Education (UBE) is a Federal ii. Reducing school drop-out and improving relevance, quality Government initiative that is aimed at achieving and efficiency; and unfettei d access and completion of quality basic iii. Acquisition of literacy, numeracy, life skills and values for education by all Nigerian children irrespective of their life-long education and useful living. socio-economic conditions”. The UBE envision that “at the end of nine years of continuous education every iv. To remove distortions and inconsistencies in basic child that passes through the system should acquire education delivery. appropriate level of literacy, numeracy, communication, v. Reinforce the implementation of the 6-3-3-4 system of manipulative and life skills and be employable, useful education as envisaged by the National Policy on to himself and the society at large by possessing Education; and relevant ethical, moral and civic values” vi. Enhance community participation in decision making The implementing organ for the UBE is the Universal Basic process in schools with a view to engendering community Education Commission (UBEC) which was established in 2004 by an interest in, and ownership of basic education institutions. Act of the National Assembly known as the Compulsory Free A detailed analysis of these objectives reveals that none of them could Universal Basic Education Act 2004. The Act provides for compulsory be achieved without the partnership with UBEC by all stakeholders in free universal basic education for all children of primary and junior education. Effective management of resources is also a key factor in secondary school age in the Federal Republic of Nigeria.” achieving the goals of UBEC. The Public Private Partnership 72 73 UNIVERSITY OF IBADAN LIBRARY Initiatives (PPPI) of the Federal Ministry of Education is designed co instigate and promote this synergy in concrete terms. For example, the DECEMBER, 2005) AS REQUIRED BY SECTION 9 (B) OF THE Community Accountability and Transparency Initiative (CATI) is UBE ACT, 2004 designed to involve the public stakeholders in education, the proper S/N COMPONENT DESCRIPTION PERCENTAGE public scrutiny of the deployment and management of resources in our 1 . school system. When we realize the fact that 85% of all children in Matching grant to be given on equality basis 70% * primary schools and 65% of those in secondary schools are in public subjects to fulfillment of stipulated schools, we are no longer in doubt that the key to the success of UBE conditions lies in public interest in and ownership of basic education institutions. 2. Grant to States to rectify educational 14% Revelations from a recent concluded complete inspection of all imbalance within and between states and public secondary schools in Nigeria affirmed the pathetic situation of local government infrastructure and manpower resources in public schools all over the 3. Grant to State adjudged as performing well in 05% country. This does not justify the enormous resources already accordance with the set criteria as incentive expended by the Federal Government on these areas of needs under the 4. UBE Fund. It is also true that our academic achievement is yearly *Special Grant to States and order providers declining, thus lowering the bar for our children because: to assist in the education of physically and mentally challenged 02% • We are not funding education adequately, effectively and 5. ^Special Grant to States for school feeding sufficiently, program to increase enrolment. Retention • We are not deploying enough technology into education. and nutritional level of children as well as 05% • We do not have adequate infrastructure and facilities at all their cognitive development. levels. ' ~'~ 6. UBE Commission Implementation Fund 02% • We are not cultivating the right partnership. 7. UBE Monitoring Fund 02% • We are not educating enough at every critical education stage. TOTAL 100% . • We are not providing adequate number and the right quality of *The UBE Intervention Funds are dedicated to public basic teachers. education institutions, grants for physically and mentally The UBE programme is financed mainly through the commitment by challenged, which private providers could benefit from. the Federal Government of 2% of all the Consolidated Revenue Fund Ref: The Universal Basic Education Programme by Dr. Lami Amodu. (CFR) which in the year 2006 amounted to N30 billion and N24.3 It is a fact that human capital influences development; education and billion in 2005. States on their part contribute an equal amount of health therefore have a major impact on development. This assertion is Matching Grant. Formula for the disbursement of the 2% is shown in further strengthened by the realization that the public school system the chart below: remains the saving grace of the poor hence the imperative of FORMULA FOR HE DISBURSEMENT OF THE 2% OF THE maximizing growth in education through different initiatives to meet CONSOLIDATED REVENUE FUND (CFR) APPROVED BY the combined effort of education and health into human development. EXECUTIVE COUNCIL, APRIL 2005, (AND AMENDED IN 74 75 UNIVERSITY OF IBADAN LIBRARY (a) Primary school education, and HOME GROWN SCHOOL FEEDING AND HEALTH PROGRAMME (b) Junior secondary school; One of the initiatives that meets the dual role of poverty iii- The stakeholders in education in a local government area alleviation and retention of children in schools is the Home Grown shall ensure that every parent or person who has the care School Feeding and Health Programme (HGSFHP). It is one of the and custody of a child performs the duty imposed on him packages of the Federal Government under the UBE Act designed to under section 2(2) of this Act. fast track the Education for All (EFA) and the Millennium The foregoing provision of the Act can only be guaranteed under an Development Goals (MDGs). effective community-based and community driven arrangement. AIMS AND OBJECTIVES Hence, the need to build community spirit and involvement in education. Specifically, the programme is meant to: • Reduce hunger among Nigerian school children. COMMUNITY INVOLVEMENT IN BASIC EDUCATION • Increase school enrolment, attendance, retention and completion, particularly of all children in rural communities The slogan, “Education for All is the Responsibility of All” aptly and poor urban neighbourhoods; describes the ethos upon which the current initiative to establish a • Improve the nutritional and health status of school children; permanent partnership in the realization of the goals and objectives of the UBE between the government and the civil society. The school • Enhance comprehension and learning achievement of pupils, belongs to the community. This is manifested at different levels such • Correct gender imbalance through increased girl-child as Parent-Teachers Associations, Old Boy/Girl Association, governing enrolment; Councils, non-governmental associations like Red Cross/Red Crescent, • Buiiu and strengthen capacity for effective community Boys Scout. Y\ e also have a long tradition of private sector generousity involvement and participation in school management. to schools in form of books, equipments or endowments. The current • Stimulate the development of small and medium-scale programme of public private partnership basic education is “envisioned enterprises; and as a collaboration that will ensure that a quality learning environment • Reducii g the incidence of poverty. is created through conscious private sector input to public basic As the name suggests the programme is designed to provide a balance education institutions to enable learners acquire skills, knowledge and and adequate meal during the school day. The meal will be sourced experiences that are relevant to the growth of Nigeria’s economy.” from locally produced foodstuff and stored, prepared and packaged THE SCHOOL-BASED MANAGEMENT COMMITTEES locally. It will be school-based and community driven. All the three (SBMC) tiers of government, organized private sectors and development partners will participate in the funding. This is a body set up by government to manage the public affairs of schools. To qualify for the “Adopt-a-school” benefit, every In order to ensure the achievement of the laudable objectives ol public school must have a School-Based Management Committee the UBE, the UBEC Act states that:- (SBMC) with standard guidelines on the composition of the body to i. Every government in Nigeria shall provide free, make it truly representative of all stakeholders in the school. SBMC is compulsory and universal basic education for every child of to source for fund for their schools and to monitor expenditure and primary and junior secondary age and render account to the donors through the appropriate authorities. They are also responsible for the implementation of all programmes related ii. Every parent shall ensure that his child or ward attends and completes his 76 77 UNIVERSITY OF IBADA LIBRARY to the Millennium Development Goals (MDGs) and the Home Grovvn expressed on meeting the needs of Muslims in education. Powerful School Feeding and Health Programme (HGSFHP). networks are being put in place to map out strategies for addressing the ADOPT A SCHOOL INITIATIVE high rate of illiteracy among Muslim communities across the nation and to tackle the problems of low enrolment, retention, completion and • This is one of the strategies of sourcing additional funding for transition from one level of education to the other of Muslim children UBE institutions under the Federal Ministry of Education PPPI especially the girl child in schools. The peculiar problems of the initiative. Individual or consortium of private sector partners may Almajiris and the interaction of the Quranic School system into the acquire adoption right. It could be full adoption (one academic year) or UBE programme are being addressed at high government levels. partial adoption minimum of one term). Partners will take total responsibility in line with guidelines provided by the Federal Ministry The case has been made that; “in view of the high proportion of of Education Adopt-a-Public School Project framework. children in Quranic schools and in recognition of their contribution to raising the literacy levels and providing moral training, there is the A big plus for the programme is in its versatility thus giving urgent need for government involvement in the integration and opportunities for a wide range of participants and giving everyone a transformation of the Quranic and Islamiyyah schools with the sense of belonging. Apart from partial or full time adoption Private conventional schools not only to increase access but also for the rapid Sector Partners (PSPs) can also intervene in other ways such as development of a large part of the nation’s manpower resource” donations, provision of infrastructure, subsidies and many more. The (Northern Education Research Project 2004). key to the success of this programme therefore seems to lie in adequate publicity of its content and mutual benefit for the national It is in realization of the numerous benefits that the UBE development. It also lies in the ability of the operators to run a programme has for Muslims that Professor Aliu Babs Fafunwa, one of transparent and accountable system. the greatest advocates of Muslim education in Nigeria opined that “the UBE seems to be tailor-made for the Muslim. If we Muslims had to THE ROLE OF MUSLIM ORGANISATIONS IN EDUCATION pay for it ourselves it would take 40 to 50 years to educate all our One of the goals of the recent review of the fourth (2004) fellow Muslims. But UBE is free and compulsory; we must take edition of the National Policy on Education is advantage of it”. • “to achieve public ownership of the National Policy on The response of the Ummah to the Review of the National Education and improve compliance to its provisions Policy on Education (2004), was positive throughout the country and through consensus-building in its development and some of our positions were reflected in the final draft of the document. strengthened implementation monitoring”. By way of follow up the Muslim Ummah has been fully involved in the Public-Private-Partnership Initiatives (PPPI) of the Federal The other was to “reflect, accommodate and respond to the UBE Ministry of Education and the planned Community Accountability and programme, the provision of the UBE Act and the implications for the Transparency Initiative (CATI). education sector. Muslim leaders have bought into the need for the Federal The timing of the review of the national policy is auspicious for * Government to partner with Faith-Based Organization (FBOs), with the Muslim Ummah. The move by the government to achieve public their value-construct to monitor how effectively and how efficiently ownership, of the national policy coincided with a period of serious the resources of the government are reaching the public schools. In this efforts by Muslim organizations all over the country to promote connection we are preparing the necessary machinery to ensure education in its entire ramification. Consensus were being seriously representation of Islamic organizations in the school-based built on how to revamp the content, and methodology of education to Management Committees of all public schools. We also plan to fit into the Islamic culture. Most importantly, concerns have been organize “Adopt a School” programme on the platform of Muslim 78 79 UNIVERSITY OF IBADAN LIBRARY organizations and Muslim Philanthropists through advocacy at the stakeholder status in the Federal Government Universal Basic Mosque’ and other Islamic gatherings. It is heartening to note that Education (UBE), the Nomadic Education programmes and at the Joint Muslim women organizations have been part and parcel of this positive Consultative Committee on Education (JCCE). The Organisation is development in the Muslim community. It is with a sense of profound also involved in FG/UNICEF Quranic Education Programmes. gratitude to Allah that I single out the organization that is currently FOMWAN is a member of the Civil Society Coalition in Education ably headed by Dr. Lateefa Durosinmi as an epitome of this For All (CSACEFA). Various state branches are also networking and phenomenon. The Federation of Muslim Women’s Associations in collaborating with other non-governmental organizations (NGOs) in Nigeria (FOMWAN) is an umbrella organization of Muslim women’s education and rehabilitation of Almajiris. with 34 States of the Federation. FOMWAN is a member of the Technical Steering Committee THE ROLE OF THE FEDERATION OF MUSLIM WOMEN’S on Girls Education Project (GEP) of the Federal Ministry of Education ASSOCIATIONS IN NIGERIA (FOMWAN) (women and basic education division) FOMWAN is also currently one The Federation of Muslim Women’s Association in Nigeria of the Nigeria partners in the Community Participation for Action in (FOMWAN) was established for the purposes among others, of the Social Sector (COMPASS) Education project of USAID. The promoting education and social development of women through the education project is centered on programmes for the retention of Girls establishment of classes and institutions for women’s education and in schools. literacy and the development of Tarbiyya (proper up-bringing of In a similar project, specifically Ambassadors Girls Scholarship Muslim children). Programme (AGSP) FOMWAN through USAID — World Education Therefore our vision on women education consists cf the girl incorporation provided scholarship for 291 girls in both primary and child, the adolescent, women or house wives and the old women both junior secondary school in three states - FCT, Nasarawa and Niger. at the formal and non-foimal levels from kindergarten to the grave. In The programme has recently been extended to a forth state - Ogun. pursuit of these objectives, a national committee on education was set To actualize our vision on education, FOMWAN has up with the following statutory responsibility: established 80 schools in different parts of the country. We also • Advoc. y for the retention of girls in the schools. influence programmes in ever 1000 Islamiyyah schools that are u structured for spiritual educa ion (both religious and conventional) and • Promotion of women’s literacy activities. economic empowerment of children, boys and girls. We organize an • Encouragement of education of females (young/adult/married annual youth camp for senior secondary school girls in all the six women). FOMWAN administrative zones of the country, where spiritual, moral and ethical orientation and counseling take place. In addition are the The Federation of Muslim Women’s Associations in Nigeria numerous women adult literacy classes for working class women, (FOMWAN) Committee on Education has contributed to the Quranic memorization classes and vocational skill acquisition training empowerment of women through capacity building centers. workshops/seminars on various aspects of education. The committee is also networking with Islamic associations and other partners (local, Upon the invitation of the new executive secretary of UBEC, national and international) on education. The committee inaugurated Dr. Mrs. Lami Amodu, FOMWAN attended a briefing on the new an annual education lecture as part of its strategy to mobilize the entire (UBEC), its challenges and the urgency of partnership with all Muslim Ummah to pay attention to education. stakeholders on the tremendous challenges of basic and secondary education. As a follow up to that meeting FOMWAN organized a two- Since inception, FOMWAN has made input into polices day seminar titled “Community Partnership with Government in through partnership with government thereby earning it an official Education - the Role of the Federation of Muslim Women’s 80 81 UNIVERSITY OF IBADAN LIBRARY Association in Nigeria (FOMWAN)” from 13lh to 14th June, 2007. The To guarantee their continued existence, a government demands partnership with UBEC offers FOMWAN the prospect of expanding that the private providers disarticulate junior secondary schools from our scope of operation from the private to the public school domain senior secondary schools and JSS from primary schools in their through the “Adopt-a-school” and “School Based Management existing schools. This translates to setting up separate management, Committees”. It is an avenue for fast tracking the achievement of our physical facilities, teaching and non-teaching staff etc. at very huge mission of ensuring that all Muslim children benefit from UBE project capital cost, without any assistance from government since the UBE towards attaining the goals of Education For All (EFA). intervention funds are dedicated to public basic education institutions The exposure will also provide FOMWAN the opportunity to except grants for physically and mentally challenged, which private guard the Islamic values of education by ensuring that the concept of providers would benefit from. Tarbiyyah (proper child upbringing) is entrenched in the UBE It could be argued that private providers charge fees and programme through active engagement with neighbourhood schools therefore do not run ‘free’ education, but since the children in the and through our involvement in the interaction of Quranic schools schools are Nigerian children and it is obvious that the schools fill the system into the UBE. gap in school enrolment which the public schools would not meet, In her presentation at the seminar, the Executive Secretary, there is therefore a need for government intervention to make the UBEC identified specific roles for FOMWAN in the ensuing reform change of structure bearable for the private providers. This could be by dynamics in the area of girl-child enrolment and retention in schools, way of soft loans, grants-in-aids, concessions in land acquisition etc. sensitization of the ummah on the almajiri menace and on the UBEC should not turn a deaf ear to the concern of the private importance of basic education. These are familiar grounds where in- providers who should be seen as worthy partners in the project of sha Allah we shall intensify actions. Specifically we shall mobilize the UBE. Muslim Ummah on the “Adopt-a-School programme and participation However, since government has not shut the door of in the school-based management committees. These and many more community participation in education on private providers, nothing we intend to pursue insha Allah with participants at the seminar stops them from exploiting the strategies evolved by government to forming the core of advocates in each of the twenty five states of the seek assistance. ■ federation, they represented, and at the level of other umbrella organizations and networks in the Muslim community. .. In order to guarantee adherence to minimum standards in I he implementation of the UBE, facilities for regular capacity building programme for teachers should also be extended to private schools. THE POSITION OF PRIVATE PROVIDERS IN THE UBE A major grey area in the implementation of the UBE is the position of the private providers in the programme with regards to CONCLUSION government intervention. ̂The UBE Act stipulates that every Time is running out on the nation to fulfill its obligations to the government in Nigeria shall provide free, compulsory and universal International Pact signed with the rest of the world on behalf of its basic education for every child of primary and junior secondary citizen in the field of human development. The NEEDS programme is schools age. Government recognizes the role of the private providers in based on this commitment and at the bottom of it all is education. The basic education delivery and the need to guarantee their continued revision of the National Policy on Education 2004 is mainly to clear relevance because the facilities in the public institutions are not the way for the rapid attainment of EFA, and empowering the citizens adequate to enforce the implementation of “compulsory and universal with skills and knowledge to fight poverty and accelerate the growth basic education” for every child of primary and junior secondary and development of the nation. school age.” 82 83 UNIVERSITY OF IBADAN LIBRARY 'Education for All is the Responsibility of All’ calls for a1 Reforming the Quranic School system:- Option and strategies by Mrs. community spirit that will release the human and material resources of Nafisatu Muhammed (Ph.D), Executive Secretary, National this great nation for total and sustainable development. It is a task that Commission for Nomadic Education. must be accomplished. The challenge is mostly for Muslim who form Quran 3:195; Q. 9:71. the majority of the poor and the majority of the illiterates in this country, a situation that is not only antithetic to Islam but it is a reversal of the position of the well being and leadership of mankind held by our forebears, “Responsibility of All” means that Muslim women and men should work hand in hand to redress the pathetic state of the Ummah. Therefore the education of women, particularly the girl-child should be topmost on the agenda. The holy Quran states: “Never will I suffer to be lost The work of any of you, Be he male or female ye are members, one of another” - Quran 3:195. “The believers, men and women are protectors; one of another they enjoin what is just, and forbid what is evil they observe regular prayers, pay zakat and obey Allah and His messenger on them will Allah pour his mercy: for Allah is exalted in power, wise - Quran 9:71 The Holy Prophet (SAW) is reported as saying “Din (Islam) consists in the active pursuit of the welfare of the people” “With Allah is salvation and peace is for all who follow the guidance”. REFERENCES The Draft National Policy on Education (NPE) February 2007. The Universal Basic education programme by Dr. Mrs. Lami Amodu. Trends in Women’s education in Islam - a paper presented by Dr. Lateefa Durosinmi at the Iman/NAMIS Education Conference, 24th February 2006 at Abeokuta. UBE:- A flagship programme of the Federal Government of Nigeria - Universal Basic Education Commission. 84 85 UNIVERSITY OF IBADAN LIBRARY Girl-Child and Women’s Education: In Nigeria, there are over 4 million out of primary school aged children of which over 70% are girls. Of the world’s nearly 1 billion A Panacea for All-round Development illiterate adults, 2/3 are women. 2/3 of the over 130 million children for Muslim Ummah worldwide who are not in school are girls. It is unfortunate that Muslim girls constitute the majority of these groups. Thus, the Girl- Child suffers a lot of deprivation, especially, Muslim girl-child. By ISLAM AND EDUCATION LATEEFAH DUROSINML* In Islam, the term education has a very wide meaning. The Arabic term for education - ‘Tarbiyya’ embodies the totality of Islamic concept of education, which encompasses the overall educational Education is the process of physical and mental development. It is the endeavour and Islamic religious instructions at all tevels and in ali cornerstone, the key to empowerment and the foundation for the forms, in addition to secular education. development of any community. Knowledge acquired through Islam being a religion of distinction and hard work attaches a experience or education, is the greatest source of power. lot of importance to knowledge and scholarship. Islam encourages Education must be an all-embracing system that combines acquisition of knowledge for though education for the development of efficient literacy ability and professional proficiency, with fear of God, the human race. There are numerous references in the Glorious Qur’an respect for values, culture, patriotism and good governance. that testify to this. These include: Q 96:1-5, 58: 11, 3: 28, and the Education could be informal, formal and non-formal. sayings of the noble prophet, (PBUH). Allah, the wise, started the revelation of the Qur’an by The Formal education takes place in standard schools, commanding the prophet to read. including Islamiyya school, starting from the Day-care centres through In chapter 3, verse 28, Allah says: Nursery, Primary, Secondary and Tertiary Institutions. Informal education is the form of education received at home, in public ‘Only those with knowledge among His servants truly fear places, such as religious centres. Informal education is often given at Allah ’. evening classes, coaching centres and adult education fora. Also, in : THE GIRL CHILD A uniform definition for a Girl-child is a female child below ‘Allah will exalt those who believe among you and the age of 18years. — those who have knowledge to high ranks’’ It is sad to observe that in our contemporary world, girls, especially Muslim girls are the least educated around the world despite Thus, Islam is the only religion which considers those with knowledge the injunctions of Allah, Hadith of the Prophet and the impressive role as superior to those without it. It is the only religion which calls women have played in education and intellectual development within mankind to reflect on the universe through reasoning but not through the Ummah in the past. miracles. It is the only religion which taught man the first thing Allah created is “Pen” (because of its importance). In these and other several ayahs of the holy Qur’an, Allah, (SWT) emphasizes that the message of the Qur’an and therefore of Lateefa Durosinmi (Mrs.), Ph.D, Department of Chemistry, Obafemi Awolowo Islam is for the informed, the educated. The call in the Qur’an to University, Ile-Ife, is the Acting Dean of Student Affairs of the University. observe nature, to reflect on the moon, the tide, the glittering stars, the 86 87 UNIVERSITY OF IBADAN LIBRARY plants and animal life in order to appreciate the power of the Creator, '"The seeking of knowledge is compulsory on every male ■ all points to the notion that the religion of Islam is not for the ignorant. and female Muslim". Islam also stressed that the knowledge for mankind is not a special privilege of a class but an essential need for every Muslim and Thus, Islam makes education obligatory on every Muslim and does not thus made acquisition of knowledge obligatory upon all Muslims set boundaries to the knowledge, intellectual pursuits and contribution (males and females) and as a necessary condition to their being true a woman can offer to her society. In fact, a woman can only be useful believers in God and Islam. The prophet (PBUH) also encouraged men to the nation if she has access to basic education. and women to acquire knowledge. A woman should choose whatever field of endeavour that suits her The pursuit of education by a Muslim is an act of worship tp individual intellect and personality and pursue it to its maximum her creator and when positively utilized, a form of service to humanity. potentials. The belief that a Muslim's faith and worship is strengthened by knowledge propelled early Muslims to explore several areas of TRENDS LN WOMEN’S EDUCATION knowledge, such as astronomy, medicine, physics, theology, mathematics etc, etc. DURING THE TIME OF THE PROPHET Islam is the religion that gave the entire world educational The prophet (PBUH) encouraged men and women to acquire renaissance by removing them from the world of darkness to the world knowledge. He appointed a separate day in which he attended to of arts, science and letters .Islam is the religion which gave birth to women’s education. His youngest wife, Aisha made the best of this universities of Azhar Qairawani a thousand years before the opportunity. She learnt so much and had such a wonderful memory establishment of Oxford University. Thus, the Educational thai the prophet told his companions that they could take half of their advancement of the Muslims in the past could be attributed to the fact knowledge of Islam from her. that Islam is a religion which came right from inception with the Aisha was not only the transmitter of the fourth largest number command to mankind to read, to learn, and to acquire knowledge. of the Hadith, she was also well known for her precision, critical The noble Prophet (SAW) also enjoined us to “Seek knowledge faculty, and knowledge of law, history, medicine, astronomy and from the cradle to the grave” thus emphasizing the strategic importance mathematics. Her corre tions of many Hadith became the subject of an of educati; n to the growth and development of the Ummah. 8th-century book of junsprudence which today, more than ever before must be read along with the books of Hadith. GIRL CHILD/WOMAN EDUCATION IN ISLAM This trend started by this early generation of women continued Allah, in His infinite wisdom, made education and seeking of for the most part of Muslim history, where women continue to excel in knowledge compulsory for all human beings, male and female. Islam literally field of learning in their time. Many of the famous scholars makes no distinction between male and female and declared that the among men studied at the feet of many of the women scholars of their pursuit of knowledge is incumbent on every Muslim, male and female. time. Some of these include Ibn Hajar al-Asqalani, who attended Thus, Islam considers the Right to Education a Fundamental Human lectures on Hadith given by Juwairiyya bint Ahmad and also studied Right. It confers on every child, male or female, an equal right to free for some time under Aisha bint Abdullahi, who was considered the basic education and cultural orientation. Therefore, Education of best scholars of Hadith of her time. females is a religious right. Imam Shafi’ himself benefited greatly in his formulation of the The prophet likened the education of a female to the education law, from the knowledge and profound understanding of Hadith of a nation and the education of a male as that of an individual. literature possessed by Sayyida Nafisa, the grand daughter of Hasan, The holy prophet (PBUH) emphatically states: grandson of the prophet. Such was the involvement and contribution of women in the field of scholarship. It must be added that many of these women played 88 89 UNIVERSITY OF IBADAN LIBRARY other role(s) in society, either as administrators or merchants. They “0 Muslim wc?men”“, the Shehu oltcn addre ■ a d llu in also made their wealth available for the Islamic cause. “do not listen to the words of tliou- tnisnulth',1 men «*■/)«• The famous Sankore mosque of Timbuktu in contemporary tell vou about The duty of obedience to vour hiob.md luii Mali, which formed the core of the celebrated Sankore University was they do not te l l you anything about oht'illctn . to ( ioJ built by a woman. and his messef't-Ser■ Other examples of educated Muslim women were Aisha Safiya His brother A-bdullah similarly urged worm'll In i"> "ill in and Ummu Salamah (prophet Mohammed wives). .And among the search for knowledge •with or without the pcnnlvilmi -d dull liindnimb. companion’s wives were Ummu Ativyah, Fatimah bin Qays etc. Abdullah, not only restored the correct Islamic posHImi mi .......... b\ Sumayyah also contributed tremendously in different ways to the putting education o v e r and above marriage, hi lino n till 1 development of Islam. sender relationship in Hausa land. This led in ilir - nun n« m e "I ...... ini Subsequent to the prophet’s time and in the different epochs of scholars in earlier generations. Islam, renowned Muslim women of intellectual prowess emerged. .And Uthman FodiycJ started the practice nl woiiu n . dm illnMi w lib today, many Islamic Countries have their intellectual Muslim ladies. members of his family - Nigeria is certainly not an exception. His wife Aisfaa bint Jobbu, his sisln , md • I ni|dii«« . 'Mir famous for their learning and piely. Ihe moil icnmvm d nmmr Ham AFTER THE PROPHET was his daughter Asm^au; she was a pocl and wren In bull \iabi...... .. The scholarly achievements of women continued generally in Fulfude. the Muslim world until the last three centuries or so when decadence Nana Asma’u feceived education limn lici Inilio in<»iln • -up crept in, scholarship stagnated and women receded to the background. mother, sister and Lsusband. She was hmuglil np III a haiiml In Nigeria, the history of Muslim Women education started environment and her father never restricted liu and ■ -Hi. i 'mm n III with the renowned Muslim reformer of repute, Sheikh Utiiman Dan joining his classes. She learned Islniilli a luu - t an li n Ih/h Fodiyo of blessed memory. Prior to his time Muslim Women were kept (Jurisprudence), T aw hid (theology), Tafxit Huillth \mhlt lull....... at home without any education. He made efforts to restore Women’s grammar, Arabic Literature, Logic, and Miillteiiiall- < right to education. Nana Asma’u was very learned i" ...........1 ll" ll" 1 Uthman Dan Fodiyo emphasized the importance of women Qur’an and could sprite in three lminmm.es -hr liii|H< ml hci education .He called attention to the fact that women should not be contemporaries and gained their confident e Nana \ ana ti > a•- an prevented from attending preaching assemblies as they should not be effective teacher for W om en and Men She held - I .............la i him - left in ignorance. He lamented on the negligence of Women’s for the women (young; and old). She wrott pooirj ' ................ I........... education by Muslims. memorize and instructed them on their right* and n I....... midei Shehu’s contribution in. the revival of women education in the Shari’ah. Islam is singularly remarkable and unprecedented. Shehu from the In the south w*Jst part of Nlgeiln, Allia|a llmiiiilll Slaea • a. onset of the movement was seriously concerned over the ignorance one of the pioneers of female Mus.... Itdu and decadence of the society but particularly the deplorable condition specifically, in Ibadan, Oy° slate. of women. He attacked the Hausa society for the way they turned Alhaja Alaga founded the hftbttlndt - n - - liT in I" A I" n women into chattels, and criticized the scholars for ignoring the Alhaja took her daughter Musillnl to a ml...... . - I.... I lm adnn imi education of women .He defied the conventions of his time and she was asked to wait until till the girl'* limn lilt mils.......mi i Ini'. devoted a lot of time and energy in this direction, literally urging been admitted. She w a ^ upset by thl icllon women to come out to learn and to rebel against the prevailing • other Women to establish the first Muslim < III I - hmd In Ibadan I In injustice. Isabatudeen Girls Grammar school In I I lie • hmd brh ....... I with a population of 3 0 girls, now lilt* ovoi u ln a ..... I luduib 90 <)| UNIVERSITY OF IBADAN LIBRARY Although she was not literate in Western education, she was to be heard, and they pursue this agenda by denying the female intelligent, courageous and industrious. She used her Islamic education folks access to all forms of education, including Islamic which is an all encompassing knowledge to influence the lives of education. Women. • Declining commitment to Islam. Others that have pioneered establishment of educational • Growing poverty, which makes mothers to support their Institutions include Alhaja Mistura Kotun (Lagos), Alhaja Seenat daughters to abandon schools in preference to supporting their Ogunwale and Alhaja Asunmowo Oyedokun, both from Osun State. economic pursuit. • The stupid belief among ignorant parents, that only boy-child THE CURRENT POSITION OF WOMEN EDUCATION can safeguard their future; and therefore refusal by parents to Today, it is sad to note that, Muslim women are the least send their daughters to school for such obnoxious reasons. educated around the world despite the impressive role of Muslim • Lack of visionary policies by the Muslim U m m ah which Women scholars of old, and the fact that many notable leaders of the negatively affect the progress of slam. ~ well-known schools of fiqh, such as Malik bn Anas, Ahmad bn • Complacency among many Muslim Girls and Women Hanbal, learnt at the feet of their mothers. • Lack of women empowerment However, Muslim women have been trying to pool their • Imposition of ungodly and anti-female traditional customs and talents, resources and energies together for the advancement of the cultures. cause of Islam. Alhamdulilahi, one of such organizations that have • The erroneous belief that highly educated girl or woman survived the odds is the Federation of Muslim Women’s Associations becomes arrogant, indiscipline and “uncontrollable”. in Nigeria (FOMWAN). • The down play of morality and values, which is one of the FOMWAN was established for the purposes among others of characteristics features of the modem education. promoting education and social development of women through the establishment of classes and institutions for women’s education and JUSTIFICATION FOR FEMALE EDUCATION literacy and the development of Tarbiyya (proper child up-bringing) of Muslim children. THE GIRL CHILD FC IWAN’s vision on Education consists of the Ed cation of The type of up-bringing or education we give our girls the Girl—Guild, the adolescent woman or housewife and the old woman determines the kind of society we have and the readiness of these girls both at the formal and non formal levels, from kindergarten to the to face the challenges of secularism and plurality of cultures. The grave. Islamic upbringing is one in which the moral and the material, the economic and the social, the spiritual and the physical are inseparable. FACTORS RESPONSIBLE FOR THE POOR ENROLMENT OF By educating a girl-child, she is assisted to discover her talents THE GIRL- CHILD AND CURRENT STATE OF WOMEN and her potentials. EDUCATION • It is important that a child goes through both the secular knowledge and the religious education, the religious education and its • Disobedience to Allah 's commandments. application contributes very significantly to our progress and happiness • Failure on the part of the parents and the Muslim Ummah to in this world and in the hereafter, while the secular education is the appreciate the need for qualitative education (Islamic and yardstick for recognition in the society as well as being essential for general education) for females. k life-skills and self-reliance. • Proliferation of pseudo-Islamic Scholars, with poor understanding of Qur’an and the Sunnah of the Holy Prophet (PBUH), who believe females are only to be seen and are never 92 93 UNIVERSITY OF IBADAN LIBRARY The world is now so complex that without sound education and against the Sharia which expects both men and women to be knowledge in all fields, a human being could be so insignificant and equally educated. irrelevant in the frame of things • The Girl-Child MUST be encouraged to acquire both the religious and western forms of education. She should be THE WOMAN encouraged to choose whatever field of endeavour that suits her By the time an educated Girl-Child becomes a mother, she is individual intellect and personality and pursue it to its expected to make positive impact on her home. There would be maximum potentials. reduction in both child mortality and maternal mortality and • Muslims must overcome the nonchalant attitude towards subsequently, value is added to the economy. education. We must make conscious efforts to invest in A girl/woman must be creative. This cannot be done without education. We must back up our plans with actions. We must education. Creativity brings out those special artistic qualities in you plan for the education of our children. “He, who fails to plan, is and this helps to put a lot of vigour and life into the home. already planning to fail - It is only educated women that can effectively handle the • Muslim parents must appreciate the need for qualitative affairs of the family. Educated women contribute better in helping education for their children. It is imperative that every Muslim children and give necessary support and understanding to their child must have access to good quality, well-integrated general husbands. An educated mother is more likely to send her child to education. We must encourage our children to pursue education school. to greater heights in order to maintain their Islamic identity. Education of women is important for the advancement of Islam, • Muslim secondary schools for girls should be encouraged to for the advancement of the nation. This has been proved by the Jihad eliminate the fear of parents on immorality and other social vices of Usman Dan Fodiyo and the tremendous transformation that took that can result from adolescence mixing. place in the Republic of the Sudan after educating and incorporating women in its struggle for a just society. • There must be intensive Da’wah activities against ignorance and the general negative attitude towards education. Education must in no way be sacrificed for any other consideration, not even marriage, for knowledge takes over precedence • We should evolve a general endowment for education and over marriage.Marriage should not be a barrier to learning. Scholarship schemes in view of the immense poverty among Women's education is very vital. Women’s education is central Muslims. to both women’s development and overall national development. • Muslims should establish more Nursery/ Primary schools, creche/ Women’s education is essential for development and progress of our day-care centres. everyday life and progress of our children. If a woman can read the • Muslim organisations should think of how they can use their Qur’an for example, she will imbibe better the tenets of Islam as well specialities to contribute to the positive development of the girl- as transmit it better to her children. Women are the first and the best child. educators. • The Government should guarantee education with full security for all. The rights of woman to education as rightly stated in the third WAY FORWARD National Development plan, which formed the basis of the National • The Parents and guardians should be guided by Islam and fear policy on Education, must be enforced. of Allah in dealing with their children, irrespective of sex. • Women should be encouraged to acquire both religions and • Teachers /Muslim Scholars should properly educate the western forms of education. Ummah about the position and rights of the Girl-Child/Woman • There must be strong commitment towards economic to education as enjoined in the Qur’an and the Sunnah of the empowerment of women whose prosperity or otherwise has direct Prophet (PBUH). The practice of denying female education is 94 95 UNIVERSITY OF IBADAN LIBRARY impact on children. Women must be intellectually and economically empowered. 4. The Muslim Woman, Magazine of the Federation of Muslim Women’s Association in Nigeria, issue no 6, (1997); Towards CONCLUSION Global Women’s Movement; key note address by Dr Usman Education of the girl child is important for the advancement of Bugaje at the FOMWAN tenth Annual International Islam, for the advancement of the nation. The future of the Ummah Conference, Abuja (August 1995). depends largely on how the society cherishes its female folks. There can be no significant or sustainable transformation in 5. Federal Ministry of Women’s Affairs,- October 2005, societies and no significant reduction in poverty until girls and women Democratic Dividends for Nigerian Women and Children. are properly educated. Fafunwa, A.B (1982); History of Education in Nigeria, The Girl-child, the Muslim woman and the Muslim Ummah London; George Allen and Unwin. must live up to the challenges of education especially in our present multi-religious and multi-cultural society. The Ummah must do its best 6. Federal Government of Nigeria! 1989); National Policy on to reduce the number of ignorant girls and women in our communities. Education; Lagos; NERDC Press. If the mothers of the nation are ignorant, then the nation 7. Riyad-Us-Saliheen, Gardens of the Virtuous people, compiled decays. by Al-iman Abu Zakareya yahya bin sharaf An Nawawi Ad The Girl-Child and Muslim women are faced with a lot of Dimashqi, Translation by Abd El Qader A Alazeez. (Dar Al- challenges, which cannot be effectively tackled without education. Ghadd A1 Gadeed, Egypt- A1 Mansoura. The contemporary world has become much more complex. This complexity suggests the need for greater vigilance, creativity and the 8. Federal Republic of Nigeria Official Gazette, 2003; Child’s need for the Muslim Woman to be educated and be more focused. Right Act. Aiiah says in Q.13 V 11. “Verily, never will Allah change the condition o f a people until they change it themselves (with their own soul)”. REFERENCES 1. Ali, The Holy Qur’an: English translation of the meanings and commentary. A1 Madinah A1 Munawurah; King Fahd Holy Qur’an printing complex. 2. Hornby, A.S (2000, 9th impression) ; Oxford Advanced Learners Dictionary: London Oxford University Press. 3. The Muslim Woman, Magazine of the Federation of Muslim Women’s Association in Nigeria, issue no 9, (2005);- Muslim Women Scholars. 96 97 UNIVERSITY OF IBADAN LIBRARY School Discipline - An Islamic souls” (Qur’an 13:11). As educators one of our roles is to facilitate that change. Perspective Discipline believes that good behaviour is a teachable skill, not unlike mathematics or reading. Consequently, it makes use of the tools that By an effective teacher would use, for example rapport building, following through with logical consequences, real life examples, redirecting, practice, YASMIN IBRAHIM* and giving information in respectful, repeated and varied ways. People who use discipline correctly do not necessarily differ in the number of limits they .stablish, so much as in the dramatically different ways by which those limits Distinction between Discipline and Punishment are taught and enforced. It is a common assumption that discipline is synonymous with It is interesting to make a comparison between the significance punishment. An examination of the root words of both discipline and and role of punishment in a School Discipline System and in Shari’ah punishment is indicative, however, that is not the case. The Latin root (Islamic Way of Life/Holistic Law). Shari'ah derives from the Arabic word of discipline, discipulus can be translated as “instruction”, words for “road” and “to begin” or “prescribed”. According to Hamid “knowledge” or “student” implying a relationship between a student (1989, p.35) the main purpose of Shariah is to “secure the general good and a teacher or instructor. This knowledge and instruction is inclusive or interests (masaalih) of people by promoting their welfare as of the moral training and character education that is a vital constituent individuals and as a collective body and keeping harm and injury away of Islamic Education. Likewise, the word punishment has Latin origins, from them.” It is a complex system that is not merely restricted to poena but the meanings of the root words are vastly different. punishment. Instead, punishment serves as a vehicle to deter the Punishment derives from the Latin root word for pain. As the root community from erring. Similarly, the role of punishment in an Islamic word suggests, punishment itself can be associated with inflicting pain School Discipline System should be parallel to that of Shariah, where or issuing a penalty as a consequence for one who commits offences. punishment serves as a deterrent to discourage complacency among The main objective of discipline is not to merely stop the people and thereby reduce the incidence of offences and unacceptable offence, as is the goal of punishment. For example, in a scenario where behaviour. Punishment relies heavily upon the notion of external a Nursery Pupil speaks to a teacher in an inappropriate manner a control as hudood (the limits imposed by Allah) (Maqsood, p.96, system that focuses on punishment would encourage a teacher to 1998). This demonstrates that in the same way that punishment is only respond in a manner such as, “Don’t speak to me like that! Go and one aspect of Shariah, it should be only one aspect (and, indeed, the stand at the front of the room!” In a system that focuses on discipline periphery/limit) of an effective School Discipline Program. teacher may respond by saying for example, “I know you are angry, In this paper the emphasis is on discipline as a process of but you may not speak to me in that way. Please think of a more training, tarbiyyah and the development of character education. It is appropriate way to tell me ,you’re angry and try again.” Discipline about assisting Muslim students in learning to be responsible human seeks to only use those interventions that would be appropriate means beings who are accountable for their actions and the consequences for by which to create change and personal development in an individual. those actions. It is concerned with encouraging appropriate behaviour And indeed Allah mentions in the Qur’an, “Verily, Allah will never and discouraging inappropriate behaviour. change a condition of a people until they first change what is in their What are the Elements of a Successful Discipline Program? Yasmin Ibrahim delivered this paper at a National Conference of National It is important to realize that due to the nature of individual Association of Model Islamic Schools (NAMIS), Ibadan, 2006. schools, differences will be reflected in the way the school handles and 98 adopts discipline system. However, successful School Discipline System would adopt the following: 99 UNIVERSITY OF IBADAN LIBRARY (i) Reflect the Islamic teachings of the Quran and Sunnah Stage 4. The Qur’an outright prohibits alcohol and describes it It is necessary that all aspects of an Islamic school are parallel as an evil doing of the Satan (5:90). to the teachings of Islam. Each stage was important in preparing the community for the final goal, the outright prohibition of alcohol and to assist people (ii) highlight Positive Behaviour stopping the habit completely. An effective School Discipline System is one that emphasizes In the school environment, this methodology can be used when positive behaviour. This will ensure that the desirable behaviour students are in a boarding school situation, for example, where students increases in frequency. The Prophet adopted this methodology ' stay up late on weekends when there may be no '‘lights out” enforced successfully. and the school authority wishes to implement a new curfew. Another A man came to the Prophet and asked him about Islam and the situation could be trying to move from a situation when students can Prophet told him about the five basic pillars of Islam. The man said he wear any shoes to school to a situation where they must wear black would do this and nothing more. The Prophet suiu he would achieve closed-in shoes to school or even the introduction of a new Discipline prosperity if he implements what he has said he would. System in the school. Rather than focusing on what else the man could do, or comment on the man’s lack of commitment, the Prophet encouraged (iv) Punishment must Fit the Crime the man and praised him for the few required acts he committed It is important that the punishment is not excessive for the himself to do. offence the students have committed and the appropriateness of the The same principle of emphasizing positive behaviour is used punishment is considered. to train killer whales when they are being taught to jump to great heights out of the pools in marine parks. The trainers begin the training (v) Consistent, Non-Discriminatory and Just by trying a rope under the surface of the water. Every time the whale “ Oh you who believe! bland out for justice, as a witness to passes over the rope, feeding fish to the whale reinforces the bahviour. Allah, even though it may be against yourselves, or your parents, or Slowly, the rope is raised a little and a little more and a little more until your relatives” (Q. 31:13). it is out of the water. Each time the whale passes over the rope it is fed It is important that there is consistency in a School Discipline some fis* '. Before long, the whale is able to jump out of th water over System. Every student is disciplined in the same manner for the same the rope at great heights and has been successfully trained through a offence regardless of who is disciplining them. Inconsistency means process of positive reinforcement. By highlighting positive behaviour, that you are teaching a ‘different answer every lesson’. The an individual is able to assist somebody reach his full potential. implementation of a consistent and just School Discipline System inculcates values such as social justice within the students. (iii) Recognise that Change is a Process Even the Prophet himself vowed that should his daughter Discipline involves the, occurrence of change as a process Fatimah be found stealing he would cut her hand off and that people in rather than a single event in order to achieve the desired goal. the past were ruined because they were quick to ignore a nobleman’s Gradation is also used as a methodology of change in the Qur’an and is crime but were quick to punish a poor man. (Sahih Bukhari). indicated by the four stages involved in the prohibition of alcohol. Achieving consistency and justice is reliant on the Stage 1. The Qur’an hints that things that make people drunk disciplinarian being in a positive frame of mind. The Prophet advised are not good. (16:67). that “If one of you gets angry let him be silent” (Ahmad). An educator Stage 2. Emphasis that the disadvantages of alcohol are far i who is enraged with a student is unable to discipline students in a just greater than the benefits of alcohol. (2:219). and consistent manner. Stage 3. The Qur’an prohibits coming to the prayer in a state of A1 Nu’man is reported to have said that the Prophet said “Treat drunkenness (4:43). your children equally, treat your children equally, treat your children 100 101 UNIVERSITY OF IBADAN LIBRARY equally”. (Ahmad. Ibn Hambal in Sunah) in the same way one would (ix) Development of Ummah is Consciousness treat their own children equally, they should be encouraged to treat Ummah’s consciousness can be developed by encouraging their students and pupils equally. students to look at their behaviour in terms of the effects it has on others. (v) Flexibility and Dynamism Mirror the Shariah qualities of flexibility and dynamism. There (x) Inclusion of Reward and Punishment may be times when students are not able to fulfill requirements and Acceptable behaviour should be emphasized immediately and concessions may need to be made. Just like travelers, pregnant women, rewarded. The hereafter is a place of reward for the obedient as well as the ill and the elderly may be exempted from fasting during the month punishment and purification for the disobedient. of Ramadan and may compensate by paying fidya (ransom) or fasting the missed days when they are in a position to do so, it may be the (xi) Clarity of Acceptable and Unacceptable Behaviour case, for example, that students cannot complete homework tasks when Ensure that the students understand the school’s position on assigned or arrive to school too late due to extenuating circumstances. what is acceptable and unacceptable behaviour. Aisha related that the Flexibility is an important characteristic of every just School Prophet was always known to communicate in a manner dial everyone Discipline System. understood. (Abu Dawud). In fact, it was quite often the case that lie (vi) Develop Self-Discipline would repeat things thrice in order so that the meanings ol lie. words An effective discipline system should be one that teaches and were fully understood. (Sahih Bukhari). guides the students to discipline themselves through Taqwa (God In most instances in Shari’ah, guidance is specific and detailed consciousness) and self-policing, evaluating oneself and taking rather than being basic and vague, in order to promote goodness and responsibility for correcting the action. A School Discipline Policy that justice. Bear in mind the basic principle in Islamic jurisprudcni e is that encourages students to follow a oaa deed with a good deed can everything is halal (permitted) unless it is explicitly prohibited or enhance this. “For those things that are good remove that is evil” (Q. Haram. It is also important to emphasise that all that Allah lias made 11:114). haram is only “that which is destructive for a person as an individual, his society and his environment - destructive in the physic al. mental (vii) Demonstrate Respect to the Student and spiritual senses” (Hamid p.37). It is advisable not to pul students in It is important to bear in mind that it is the behaviour of the a situation where they are doubtful as to whether behaviour is student that should be criticized not the student him/herself. permissible or not. For it is fair to punish students when they were not Humiliation should be avoided when correcting or guiding young aware that their behaviour was unacceptable. Muslims. Ensure that new students and teachers are inducted into the The Prophet himself was so concerned with protecting school discipline programme by the Schools Discipline Maslei children’s emotional well-being that when his grandson Hassan climbed on his back during his prostration in prayer, he waited (xii) Explanation of why the Rules Exist patiently until he moved away because he did not want to scold him or It is important that students know the wisdom and logic behind have him feel rejected. particular rulings. Such is the case of the man who approached the Prophet asking his permission to fornicate. The Prophet gave the (viii) Expectations should reflect the Developmental Level of the young man an explanation to help him understand the logic behind the Pupils/Students prohibition of fornication and to help him refrain from committing the Rules should focus on sound principles and for younger act. children should be more lenient as they are not yet accountable for Similarly, students deserve to have a proper explanation to their actions. appreciate the School Management’s decision to implement particular 102 103 UNIVERSITY OF IBAD N LIBRARY rules. This provides the students with opportunity to internally become • Cooperation in R esolving Conflicts their own moral agents and evaluate whether particular behaviours are appropriate for themselves as young Muslims. • Self-esteem , a feeling that “I am part o f the solution"• Clear Expectations and Fair Consequences (xiii) Finding Suitable Alternatives • Respect for those in Authority. Often for moral or safety reasons, schools may choose to ban or remove certain events or practices in the school. It is important if you Conclusion want the full support of the students that you provide them with better We tend to punish as we were punished. It is essential that alternatives (Bashir and Bashir, p. 39). rather than implementing a system of punishment, we need to This was the methodology of the Prophet, when he arrived in implement a system of discipline. It is vital that we pause and examine Madinah, he observed that the people had two annual days of fasting. what we are doing, our objective and analyse if this objective is He told them Allah has replaced these days with two better days, ‘Td a! actually being achieved. _ Aulta and Td ai Fitr. The change was adopted much more quickly As the Prophet mentioned. “Each of you is a-shepherd, and because the community did not feel a loss, rather they felt they had each of you shall be asked concerning his flock: The leader is a gained: shepherd of his people, and he shall be asked concerning his flock; and a man is a shepherd of his people, and he shall be asked concerning his (xiv) Regular Review flock; and a man is a shepherd of his^household and he shall be asked An effective School Discipline Policy should be regularly concerning his flock, and a woman is a shepherd of the house of her reviewed to ensure that it is achieving the desired objectives. husband and of their children and she shall be asked concerning them (Agreed). Formulating a Discipline Pnliev The Prophet is also reported to have said, ... “Allah, the angels Culture often impinges on how we think and practice various and the dwellers in the heavens anu earth, even me ant in its non- <-mu aspects of our daily lives. This could include for example respecting the fish, invoke blessings on one who teaches goodness.” (Tirmidhi) It traditional titles, traditional clothing, the food we eat and whether we is essential that the objective and outcome of our School Discipline are a c nmunal or individualistic society. Islam accomm ,ates culture Systems teach good' :ss by enhancing the students’ submission and as it accommodated the hospitality aspect of the jahutiyah period harmony to the will f Allah as well as develop their total personality (period of ignorance) and Friday as the day of gathering provided these and their consciousness of their responsibilities to Allah. aspects were not contrary to the spirit of Islam. Accordingly, a School The implementation of a School Discipline System is a process Discipline System may reflect the culture of the community provided it rather than an event. The first thirteen years of the Prophet’s mission is not contrary to the spirit of Islam and does not elevate the cultural involved educating the minds of his people and teaching them the norms above Islam where there is a contradiction. The principles of message of tawhid, the oneness of Allah. His conveyance of the Islam and Shariah are universal for all places and all times. It is the message of Allah was successful because he had courage and he had responsibility of the School Administrations to determine what aspects the total commitment of his people who were a unified body of a particular culture may or may not be parallel to the spirit of Islam. possessing clarity and purity of intention. The successful implementation of a School Discipline System will take time and What does an Effective School Discipline Policy Teach commitment, cooperation and a shared vision of the School • Right from Wrong Management, the Educators, the Parents and Students so it really is a • Self-control whole School Discipline System. • Social Justice 104 105 UNIVERSITY OF IB DAN LIBRARY References Nadwai, A. A. (2000): IB E R R ’s M anua l f o r M uslim Schools. IBERR Rights Of The Child In Islam Publication: Cape Town. Bidduiph, S. (1998): The secre t o f happy children. Thorsons: London. Hamid, A. (1989): Islam the na tura l way. MELS: Hendon. By Beshir and Beshir (1998): M eeting the cha llenge o f p a ren tin g in the West: A n Islam ic perspective. Amana: Maryland. M. A. BJDMOS* INTRODUCTION The nature/nurture episode is an age long controversy and from all indications the interested investigators have not got a satisfactory answer to their curiosity. The bone of contention is the need to know which of the influencing factors has a greater impact on the physical and moral development of man; is it the nature or the nurture? By nature, the investigators are talking about the inherent natural tendencies that have implications for shaping and reshaping the life of man such as certain natural phenomena or environmental influences that make man behave in a particular way. Regarding nurture, it is the artificial modifications which interfere intermittently with the growth of man affecting significantly his moral and social development. Though, the controversy continues among the interested intellectuals, our position in this chapter is to show how the X nature/nurture question is resolved in Islam. According to Islam, it is a matter of division of Labour as we have been privileged to know that both nature and nurture are phenomena put in place for a purpose. Each of them has a role to play at different developmental stages of man right from birth. We are reliably informed in the Qur’an that man is created on certain fixed natural dispositions (Q30:30) which are not open to alteration by man the latest developments in genetic engineering notwithstanding. For instance, the creation of night for man to sleep in order to regain his lost energy as a result of the rigorous activities associated with normal daily routines, the creation of the day - a period of physical activities when man works to earn a " M.A. Badmus, a Professor, Department of Curriculum Studies, Faculty of Education, University of Lagos, Akoka. 107 106 UNIVERSITY OF IBADAN LIBRARY living, the colour of one’s skin, the mother tongue of every individual, compatibility in religion. Both the suitor and the spinster must the atmospheric condition of a given place - either too hot or too cold be Muslims. “Do not marry unbelieving women until they - which has a significant impact on the behaviour of those who believe, a slave woman who believes is better than an ... dwell domicile therein are all natural factors which are open to little or no in tranquility with them and He has put love and mercy alteration. He is also provided with brain. (Q 2:164) (Q30:22) (Q76:3) between your hearts verily in that are signs for those who etc. reflect”. (Q30:21). The rationale behind this condition of religious compatibility is o guarantee the right of the child to In addition to the natural forces, man requires special handling an environment characterized by religious harmony where he m form of education, orientation and counseling. Education of man can receive Islamic orientation and Islamic etiquette from both takes various forms and it takes place in different stages and it is parents who share proudly the same religious persuasion. A handled by many agents. And that is nurture (Q9:122). child born into a family of religious incompatibility will get confused: does he follow the religion of the father or that of the THE RIGHTS OF THE CHILD AND THE QUESTION OF NATURE AND NURTURE mother or none of the above? (b) Breast Feeding In this write-up we take nature and nurture to serve as a convenient premise to discuss the rights of the child who on his arrival Islam stipulates a period of two years of breast feeding in this world comes naturally for a purpose (worship of God) and the child. “The mother shall give suck to their offspring for two naturally too with a particular sex, male or female, with a particular whole years...” (Q2:233). The advantages of this natural colour of skin, bom naturally into a particular atmospheric condition handling of the body at this age have been medically etc. But he must be artificially handled, guided and trained towards a established and richly documented. The child is healthy, happy particular life style. As a matter of luck, the child may fall into the care and psychologically well adjusted. Such a child will grow up of a handler who will guide him to uphold the very purpose of his showing affection to other fellow human beings because of the existence which is lbadah (Q51:56). He may be guided (vision) affection he had received from his caring and breast feeding towards a direction different from the purpose of his existence; mother. It means therefore, that a child that is denied the right deper !ing again on his handler. Then, the question arises,, what are his of breast feeding may grow up moody and as an introvert. right: Who are the agents commissioned to administer the rights? By (c) Provision of Maintenance what formula? It is instructive to note that the concept of division of THE FORMAT OF DISCUSSION Labour permeates the teachings of Islam. For instance, Islam demands that while the mother breast feeds, the father provides It should be stated that the rights of the child are divinely adequate maintenance which include shelter, food, cloth, dictated. It is Allah the provider (Q42:49) of the child Who determines medical care etc. It is the right of the child that the mother is what the rights of the child are. But our adopted format in this write-up not neglected by the father during this crucial period. It should is to list the designated agents who are commissioned to administer the be mentioned at this stage that the mother should not make rights of the child and state against each agent his own portion of the outrageous demands that is beyond.......Q2:282. Interestingly, responsibility. For instance, the designated agents are fouj;; namely the the nursing mother is warned against making outrageous parents, the mosque, the school and the state. demands that is beyond the income of the husband. In fact this (1) The Parents provision applies both ways: in other words, no spouse should be over stretched beyond his or her capacities (Q2:282). (a) Choice of Spouse (d) The Parental Care Taking care of the right of the child begins at the level of making a choice of future partner by the would be-parents. The care intended here is not meeting the material needs One of the pre-marriage conditions in Shariah is the of the child by both parents but meeting his religious and moral UNIVERSITY OF IBADAN LIBRARY needs. For instance, a prophetic tradition has it that “every child secularized, the mosque should be reactivated to resume its role of is born on fitrah i.e. natural disposition to the religion of Islam giving the Muslim children Quranic education. The curriculum to be but changes will occur as a result of the parent’s intervention”. implemented by the mosque is not an elaborate one. It is the rudiments So, no effort should be spared towards assisting the baby in of Arabic otherwise called Quranic Arabic which does not aim at maintaining that Islamic status with which he was born. He making a Muslim child speak Arabic fluently or write it effortlessly. should be protected against the criss-cross of the religious The objective of teaching .Arabic rudiments at this level is to equip the propaganda now ravaging the society. He should be introduced Muslim child with the ability to read the Qur’an in Arabic as required to the Islamic etiquette of greeting, performing ablution and in all acts of Ibadah. The curriculum also includes a light introduction Salat at a very tender age. At age seven, he must have been able to the pillars of Islam, one of two tests of Hadith. to observe the five daily obligatory prayers correctly and punctually. At this age, he must have been able to read portions The period for the mosque educational services must take of the Qur’an. Parents are instructed to handle this aspect of the cognizance of the time table in the public schools that run from child’s care with patience (Q20:132). The story of Luqman Monday to Friday. Subsequently upon that, the Mosque can operate with his son comes handy in this regard. It is the right of the about 2Vz hours Monday to Wednesday between 4-6.30p.m. and about child to be given orientation concerning the right manner in 5 hours on Saturday and Sunday between 9a.m. - 2p.m. To make this private and public life. (Q31:12-23). work, there must be maximum cooperation and understanding between the parents and the Mosque. This cooperation becomes necessary with (e) Education a view to checking the tradition of almajiri i.e. the practice of sending Education in Islam is more than mere literacy which is pupils of the Mosque Quranic education to the streets to solicit for the ability to read and write. Education from the Islamic point alms as professional beggars. This habit is rampant among the of view is the process by which the child is assisted to discover Mallams who operate Arabic schools either in the mosques or in their the human elements in him, his talents, his potentials, recognize homes. Those interviewed gave two reasons for sending out the his duties and not only his rights, identify the purpose of Quranic education students to streets to beg for alms. First, education creation and above all how he should conduct his affairs in this given by those Mallams is tuition fee. Therefore, to make ends meet, world which must be in consonance with the divine purpose. the Mallams resolved to professionalize begging for their pupil. His education should assist to define accurately his status as a Secondly, another school of thought has it that the concept of almajiri creature in relation to God as the Creator. Education to the is derived from the trip (hijrah) performed by the prophet Muhammad child is a matter of right and to the parents is a matter of from Makkah to Madinah in 622 CE. And those who performed this obligation and duty. trip with the prophet were known as al-Muhajirun meaning emigrants or strangers. They enjoyed privilege of warm reception, moral and 2. The Mosque financial support from their hosts known as al-Ansar i.e. the people of Madinah. This school of thought likens the condition of the Quranic The second agent of administration of the rights of the child is the school pupils to that of al-Muhajirun thereby considering them entitled mosque which since the time of the prophet Muhammad (s) in to moral and financial support from all and sundry. Madinah has been playing multifarious roles in the Muslim community. The mosque of the prophet in Madinah served as a place of worship by the faithful, a town hall for public meetings, a court for REFUTATION OF THE CONCEPT OF ALMAJIRI the administration of justice by the prophet and a school with (i) If taken for granted that almajiri being a stranger is entitled to educational facilities for both adults and children. Up till today, the alms from his host, is a boy bom and brought up in Kano and mosque has retained those roles but in varying degrees of prominence. starts practising the almajiri “profession” in Kano is he a In many parts of Nigeria, the tradition of giving Muslim children stranger in Kano? Quranic education in the mosques has been phased out. In a place like (ii) Truly, the people of Madinah (al-Ansar) demonstrated a ours where education in the public schools has been completely proverbial spiritual hospitality to the people of Makkah (al- UNIVERSITY OF IBADAN LIBRARY Muhajirunsj but it is on record that al-Muhajirun resolved to The role of the state in attainment of the right of the child is work in order to earn a living in preference to alms freely most crucial. In the first instance, the school building and what roles offered. Their decision to work instead of taking to begging out of it in terms of education quality and quantity wise depends on the must have been informed by the fact that Islam extols dignity state. More importantly, it is the government that determines the state of labour. Although Islam encourages the wealthy members of of economy in the country and it is the state of economy that will the Muslim community to assist their less privileged brothers determine how much the parents can afford to meet the needs of then- and sisters, begging is not recommended to the poor as a source children. So, the activities of the government affect the rights of the of income (Q2:273). So, from the point of view of the Quranic child in a variety of ways. injunction coupled with the lessons of al-Muhajirun/al-Ansar in Madinah begging is condemnable in Islam. The prophet said: First, education. Provision of educational facilities tops the the upper hand i.e. the hand that gives is more honourable than social amenities that the government should provide towards the lower hand (i.e. the receiving hand). Another tradition has it promotion of the welfare of the children. The right of children to that “for any of you to go to the bush to fetch firewood and sell education will be denied if the facilities available are not in the right it to feed himself is better for him than begging people for quality and quantity. In the present dispensation whereby most public alms”. From the foregoing it is obvious that begging is schools are in a state of disrepair parents will be compelled to degrading and it is a crime committed against the personality of patronize fee-paying schools which are an exclusive preserve for the the young ones who were drafted into it by force. The most very wealthy only. Obviously, children from less privileged families unfortunate aspect of almajiri is that it constitutes a shame to are denied right to education. Islam as the non-Muslim observers consider it an integral part Secondly, the shape of economy. A substantial percentage of the of Islamic culture. It is therefore pertinent to organise the Nigerian populace work in the public sector in all tiers of government Quranic school properly in such a way that gives the mallam a i.e. Federal, state and Local. If condition of service is favourable with stable and honourable source of income with a view to provision of adequate social amenities parents would be able to meet preventing them from professionalising begging for their the needs of their children. But in a situation where the bulk of the pupils. parents’ wages gets consumed in transport fares and house rents nothing is left to ceer for the children whose right to balanced diet and 3. The State/School sound education is denied. Furthermore, the attitude of the private The state is taken together with the school in view of the fact employers of labour to their employees in terms of wages, bonus, that the school’s entity is subsumed in the entity of the state. The provision of accommodation, training programs, promotion will infrastructures called school building, the vehicles and the like are depend on the government policy. For instance, if the infrastructure provided by the state. The teachers are trained, hired, promoted and like roads, power supply and water are provided by the government in disciplined by the state. Any shortcoming in the school administration abundance, the employers of labour in the private sector will have can be laid on the door step of the government. For example, during enough to cater for the welfare of their staff who in turn will be more the 1998 teaching practice exercise, an undergraduate displayed in a generous and more caring to their children. But a situation where JSS II class various shapes of contraceptive to teach sex education to companies and factories are compelled to produce their own bore hole girls of 12/13 years old! At the end of the class, I wanted to know how for water, diesel engine for power supply a colossal amount of money she came about such a topic and she informed me that she got it from will go to such service areas leaving the employers of labour less the class teacher who teaches that subject as her normal schedule. If generous to their staff. What the manufacturers, importers and sex education is emphasized in preference to religious instructions in exporters pay as excise and custom duties will adversely affect their the public schools, the state should be held responsible and not the fortunes and by implication their staff will be affected adversely and in schools. It is an infringement upon the right of the children when they the final analysis their children are the worse for it. are taught things that will arouse their sexual sensitivity inste. d of those that sanitize and equip them morally. UNIVERSITY OF IBADAN LIBRARY CONCLUSION Islamic Parenting (Tarbiyah) And The The future of the society emerges as the central issue when the rights of the child are critically examined as already done in the Development Of Children And Youths foregoing. It is therefore hypothesized in this chapter that the type of future anticipated for the country will determine the attitude of the present leaders to the rights of the children who will eventually By become the principal actors in the future socio-political and economic affairs of the nation. Having identified the rights of the children which include careful selection of spouse, breast feeding, parental care, NAFISATU DAHIRU MUHAMMAD (OON)* proper maintenance, character training and balanced education, the chapter listed four agents that should work together in actualizing the rights. It is emphasized that unless the government which is the INTRODUCTION principal agent provides a conducive atmosphere, the rest three agents The term parenting is derived from parent which means which are parents, mosque and school will be handicapped. But the someone who begets or gives birth to offspring. Thus, parenting is the chapter points to the danger of government trying to help the children process of caring for young children according to Oxford Advanced directly under any humanitarian gesture. In other words, if the parents Learners Dictionary. Similarly, guardian is a person who assumes are retrenched, sacked, imprisoned, or economically wrecked the parental responsibilities of a child. He/she automatically becomes the government cannot directly guarantee the rights of the children. But in protector, keeper and custodian of the child. Generally, parenting can an atmosphere of political stability, economic buoyancy, moral be referred to all planned and unplanned activities, actions and in­ probity, availability of social amenities and balanced education the rest actions of spouses, parents and guardians within their relationships on agents of parents, mosque and school will be able to operate with ease. one hand and geared towards their children and wards in a family set Finally, from the point of view of Islam, the right of the child is within up, on the other hand. Khamissa (2006) defines parenting as the relationship between the spouses. Development, according to the the context of worship. The implication of being an act of worship is Oxford Dictionary is defined as the gradual growth of something so the reward awaiting all the agents that are involved in actualizing it or that it becomes more advanced, stronger etc. As it relates to children punishment for those who deny the child his right. and youths, development means the physical, mental, emotional and References moral growth of children and youths in order that they become Quran 30:30, Q. 30:22; Q. 76:3; Q. 9:122, Q. 51:56; Q. 42:49; Q. responsible adults to themselves and to the society. 30:21; Q. 2:233; Q. 2:282; Q. 20:132; Q. 31:12-23; Q. 2:273. Islam is a religion and a way of life for a Muslim. It is guidance for Muslims from the cradle to the grave. It is also the acceptance and obedience to the teachings of God (Allah) as revealed to His last prophet, Muhammed (SAW). It is a source of security and motivation * Nafisatu Dahiru Muhammad (Mrs), Ph.D, (OON), is the Executive Secretary, National Commission for Nomadic Education, Kaduna, Nigeria.. 115 UNIVERSITY OF IBADAN LIBRARY for the Muslim child. Thus Islamic parenting (Tarbiyah) is a holistic (iv) Choice based on preference to exogamy means of parental care, responsibility child upbringing, education, (v) Choice based of preference to virgins. training and above all connecting the child to God (Allah) according to (Vi) Choice based on preference to prolific woman/riches. the teachings of the Qur’an and the tradition (Sunnah) of the Prophet Al-Buhari, Muslim, Abu Dawud, An-Nasai and Ibn Majah (SAW). related that Abu-Hurayrah said that the prophet (SAW) said “It is Khamissa (2006) opined that Islamic parenting (Tarbiyah) has axiomatic that woman is sought for marriage for four reasons: her t- the tendency of affecting the mind, body and soul positively. riches, her noble birth, her beauty, and her religion, so get the religious one and strife for getting her”. (Ulwan, 2001). It is interesting to note that Islamic parenting and the development of children and youths is predicated on the institution of The most important dividend of marriage is having progeny. marriage. Thus Islamic parenting cannot exist in a vacuum, because One of the woman’s (merits) is to bear children, and that is why the Islam does not recognize children outside wedlock and single parent as Prophet (PBUH) preferred Khadijah (RA) to his other wives so he exist in non-Islamic societies. mentioned that “she gave him children while others did not” as inter alia a privilege of hers (Ulwan; 2001). Some salient issues in Islamic parenting are; importance of marriage in Islam and its dividends, parents’ feelings towards children; The very beginning of bringing up children in Islam stems from parents responsibilities and obligations on children and youths and an ideal marriage built on selecting the righteous wife and husband as vice-versa; Islamic etiquette of parenting. applicable. By doing so, the muslim family is formed and the faithful generation; righteous progeny and virtuous breeding follows. Thus the However, some major challenges of parenting are; the attainment of the climax of religion, morals and piety foundations is condition and environment of the parents; internal and external factors laid. From Muqni bin Yassar who reported that there is a prophetic that cause children and youths perversions. tradition thus: “marry and multiply so that I can be proud of you (my Furthermore, some prospects exist as regard Islamic parenting Ummah) on the day of resurrection due to your number”. Reported by because of the dynamism of both Islam on one hand and the nature of Dawud, An-Nasari and Ibn Habban (Saqr; 1982). human being on the other hand. Also, the efficacy of treatment of tne From Ana who said: the Prophet (SAW) said “When a servant v abt causes of pervasions of children and youths v ±in the ambit of of God (Allah) gu married, indeed he completes half of his religion, he the Shariah (Islamic law). should fear Allah in the remaining half. Reported by Al-Baihaqi (Saqr; 1982). FOUNDATION OF ISLAMIC PARENTING Marriage in Islam, which is the bedrock of parenting, is based PARENTS FEELINGS FOR CHILDREN IN ISLAM on strong foundations, and sound rules relating to the selection of spouse. The importance of marriage and principles are: it satisfies the According to Ulwan (2001) it is intuitively known that parents’ human needs, suits the desires of life, attributes the children to their hearts are disposed to love children and are filled with psychological parents, frees the society from libertinism and fatal diseases, achieves feelings, and parental compassion for protecting, having mercy, cooperation between spouses and gets the sentiment for parenthood sympathizing and caring for them. The Holy Quran thus depicted these burning. The selection criteria of spouse in Islam according to degree parental feelings, “wealth and sons are the adornment of present life” of importance are as follows: (Qur’an 18:46). Family are comfort of the eyes if they were pious (i) Choice based on religion; according to Qu’ran “An who say, ‘Our Lord, bestow upon us from our (ii) Choice based on noble birth and honour spouses and off-springs comfort of eyes, and make us the leaders of the (iii) Choice based on beauty pious”. (Qur’an 25:47). The mercy which is deeply engrained into the 116 117 UNIVERSITY OF IBADAN LIBRARY hearts of parents motivates them to take the responsibility for looking (iv) Provide clothing for the family after and bringing up their children naturally. And as a religious obligation, spiritually to gain the reward from God (Allah). (v) Protects dignity and property of the family Apart from happiness and joy of children, the opposite such as (vi) Teaches the family the religious rites bitterness and sadness is experienced as well by parents during parental (vii) Maintain justice among his wives if more than one care. The difficulty for the parenting itself trials and tribulations of (viii) He should keep secrets of the wife/wives sickness and even death of children happens in extreme cases. What is required in such circumstances is patience and solace in Allah. (ix) Provide health needs of the family. Although the parents' hearts are overwhelmed with the above Parent as a wife and custodian of the home: feelings for their children, these feelings should not override taking the (i) Maintain conjugal responsibility with the husband. responsibility for calling to Allah and striving in Allah’s cause. It is forbidden to obey any creature against the obedience to the Creator, (ii) Ensures the smooth maintenance of the home in terms of Allah. There is no doubt that the interest of Islam precedes all other feeding, hygiene and safety. interests and considerations. Islam has categorized love for creatures as (iii) Obedience to the husband if it is in conformity with the an act of worship according to the degree of importance as follows: shariah provisions. (i) Love of Prophet Muhammad (PBUH) and his preference even on self. (iv) Maintenance of children in terms of care including (ii) Love of parents breastfeeding. (iii) Love of children (v) Protection of his dignity and property. (iv) Love of others as one loves self. (vi) She should seek and obtain husband’s consent before going The prophetic tradition revealed that a true believer likes for his out of the matrimonial home. brother (Muslim) what he likes for himself (Athmin: 2000). MUTUAL OBLIGATIONS OF SPOUSES/PARENTS Children are trust on their parents and are accountable to one another. “Everyone is a shepherd and will be accountable to his herd, (i) Faithfulness and consultations and a man is a shepherd in his family and accountable to his herd.” (ii) Love and mercy Reported by Bukhari and Muslim. (Saqr; 1982). (iii) Trust and confidence PARENTS RESPONSIBILITIES TOWARDS THEIR (iv) Kindness and mutual understanding. • CHILDREN AND VICE VERSA (v) Parent should be grateful to Allah for being blessed with a Islam has clearly apportioned schedule of responsibilities for child. parents towards their children and youths and vice-versa. The parents’ (vi) Parents should name their children according to the precept responsibilities can be categorized into the father’s and the mother’s of Islam, such as saying Adhan, Iqamah’, Tahnik, shaving obligations namely: Parent as a husband and head of the family: the baby’s head, giving a good name, nickname. (i) Provides food for the family (vii) Circumcising the newly born baby. (ii) Provides shelter (accommodation) for the family (viii) Treating their children equally with no discrimination. (iii) Maintain conjugal responsibility to his wife/wives. (ix) To show love, affection and care for the children. 118 119 UNIVERSITY OF IBADAN LIBRARY (x) Parents should train and educate their children in terms of (v) Parents should listen, appreciate and encourage their religious and mundane matters. children. THE DON’TS OF PARENTS/SPOUSES (vi) Parents should not punish but discipline their erring (i) They should not exceed the limits set by the Shariah in children when necessary and desirable. respect of their mutual relationships and towards their (vii) Parents must provide children with moral and religious children. training for sound health of the children’s mind. (ii) There shall be no abuse, use of vulgar language on one (viii) Parents should introduce their children to the rulings of the another and no beating (particularly on the face). Shariah on what is lawful and unlawful. (iii) There shall be no staying away of each other except on (ix) Parents should command their children to practise the clearly permissible condition in consonance with the worship of Allah at the age of seven, and beat them for not Shariah. praying at the age of ten, and separate between them (males THE OBLIGATIONS OF CHILDREN ON PARENTS and females) in bed (Abu-Dawud and Al-Hakim) in Ulwan (2001) . Basically, the children must love, care, obey, assist their parents, they should shoulder the parents’ responsibility in terms of (x) Teaching their children the love of Allah’s messenger, and basic necessities of life and pray for them whether the parents are alive his family, and reciting the Ever Glorious Qur’an. or dead. (xi) Guiding their children to believe in Allah, and His ISLAMIC ETIQUETTE OF PARENTING undefiable might, and His wonderful creativity. This is formal rule of correct and ethical behaviour among (xii) Inculcating in to the souls of their children the spirit of parents and children in the Ummah (Islamic society). According to submission, piety and servitude to .Allah, the Lord of the Khamissa (2006), the father does the providing, the mother the world. decision and the children, the overriding functions in the family. (xiii) Developing, in their children, the spirit of observing Allah The following principles and practices represent Islamic in ai: their conduct and circumstances. etiquette of parenting: (xiv) Parents should protect themselves and their families from (i) Relationship between the spouses as parents must be cordial hell fire as enjoined by the Qur’an “O you who believe, and exemplary and, in conformity with the teachings of protect yourselves and your own families from a fire”, Islam. (Qur’an 66:6). (ii) Parents must themselves be practicing muslims before MAJOR CHALLENGES OF ISLAMIC PARENTING enjoining the children to do the same. Thus connecting their (TARBIYAH) children with God (Allah). There are two broad challenges of parenting; internal and (iii) 'fhc parents must observe certain basic principles of good external factors, internal factors are challenges within the home, while parenting such as showing genuine love for their children. external are the ones outside the home. (iv) Parents should endeavour to spend good time with their INTERNAL children. The internal challenges have two dimensions namely: First the relationship between ihe parents on one hand and their children on the 121 UNIVERSITY OF IBADAN LIBRARY other hand. Second, the relationship between the family members and influence on pupils/students set in a school where teachers act as the children and youth in the home. The parents are the most important authority figures, consultation to their pupils/student (children) and the and influential agents in any family set up. Thus parents have a services of an effective school guidance Counselor is available. Then primary and lasting influence on their children in life particularly when teachers set limits and consequences, set examples of sensitivity, they (both) live in the same home (environment). The positive as well fairness and consideration, demonstrate by example, the value of self­ as negative parenting have a multiplying effects and is proportional to control, encourage direct communication and above all teach the nature and character of the children especially during their effectively. However, negative influence and consequences set in when formative years. the school teacher does the contrary of his unique functions as a Similarly, the influence of family members in a home, on teacher and absence of any guidance Counselor in the school. The most children’s character is manifest and common in societies where important lessons in school is the moral instruction which can be built extended family system is operational such as ours. It could be positive in all subjects. when the family members imbibe good conduct and negative when they are of bad character. Larger Community: This is the immediate and host community of the children and youth. The Community members must provide a peaceful, EXTERNAL non-hostile and conducive environment for the positive development By external challenges is meant factors outside the family set of children and youths. There shall be mutual partnership between the up. These are peer pressure group, electronic technology, school and home and the external environment, for any effective parenting to yield the larger community (environment). . the desired result. However, negative effects of the community, in terms of moral decadence may affect the development of the children Pressure Group: It is the influence of children and youth of the same and youth because it hinders any positive parental training. age or social status. The influence can either be positive or negative. Parents should observe the conduct of their children and guide them to CAUSES OF CHILDREN AND YOUTH PERVERSION choose for their children the good company or peer to acquire' from There are numerous and varied factors that lead to the them every noble manner and sublime behaviour. Parents should warn perversion of young children and youths. The above internal and their children of the evil company and bad peers. external challenges discussed, if negatively impacted, can influence children and youth perversion, corruption of their manners, and the Electronic and Technology: These comprise of television, spoiling of their conduct. Some of the major causes of children and particularly play stations, home videos etc. as it erodes morality and youth perversion and under development are: self esteem, breeds spectatorship, stunts imagination, diminishes (i) Negative influence of peer groups. enthusiasm for reading, kills creativity, stunts socializing skills, impairs vision and obstruct worship (Ibadah). It also makes the (ii) Failure of educational system to provide moral and children less sensitive to the pain and suffering of others. It is addictive character training. in nature and makes children aggressive. It makes children not to (iii) Negative impact of electronic technology and globalization. distinguish between fantasy and reality. All the above negative consequences, particularly that of globalization, were enumerated by (iv) Moral decadence of the society. Khamissa (2006). (v) Poverty and widespread unemployment in the society. School: It is an important unit next to the home for influencing both (vi) Conflict and discord between parents (father and mother). character and learning of children in any modem society. Positive (vii) Negative consequences of divorce 122 123 UNIVERS TY OF IBADAN LIBRARY (viii) Misuse of leisure/spare time of children and adolescents. food and clothing are lacking. When children and (ix) The calamity of orphanage youths face abject poverty and deprivations, they (x) Mistreatment of parents to children. abandon home and often seek it through unlawful means. (xi) Parents’ forsaking the upbringing of children. (vi) By conflict and discord between fathers and mothers (xii) Consequences of ignorance of Islam. can lead to children’s and youths perversion, (i) Negative influence of peer groups particularly particularly, when the conflict is deep and the corrupt companions and bad peers of children and discord continue in nature. Children and youths, youths lead to their perversion and under­ who experience clashes between their parents, may development. A hadith narrated by Al-BuKhari and abandon their depressing atmosphere to bad friends. Muslim said, “The likeness of a good companion (vii) Negative consequences of divorce and the disunity and the bad one, is the likeness of the perfume and separation of parents and children often lead to bearer, and the bellow blower. So the perfume perversion later. When children were denied caring bearer will give you some, buy from him, or get a mothers and responsible fathers they tend to grow nice smell of him. But the bellow blower will either up corrupt and perverse. bum your cloth, or you will get a bad smell of him” (Ulwan, 2001). (viii) The misuse of spare/leisure time that dominates children and adolescents would certainly make them (ii) The failure of our educational system (schools) to mix with bad peers and will go through a path of provide adequate moral and character training has underdevelopment and perversion. compounded the piobiem of children and youth perversion (ix) The calamity of orphanage undoubtedly, makes orphan children and youths incline to perversion and (iii) Negative impact of electronic technology such as crime if they could not get good parenting from television, particularly play static ns, pornographic their gtuirdians and crime films, videos and cinemas are among the great factors and causes of children’s perversion. (x) Mistreatment of children by parents mostly result to These make children and youths nasty, slacking and children and youths perversion. In situation where loose. Also, imprudent magazines and stories read children and youths are treated with cruelty, hard by children and youths lead to their moral beating, punishment, tormenting, blame, contempt, degeneration and under development. scandalizing and derision, their reactions will be evident and affects their behaviour and manners. (iv) Moral decadence of the so-called modem society The output of fear, seclusion and timidity will be has general multiplying effects on children and reflected in their subsequent conduct and deeds, youth’s perversion and deviance. (Ulwan, 1982). (v) Poverty and widespread unemployment in the (xi) Some parents often forsake the bringing up of their society cause and aggravate perversions in children children and youths by abdicating their and youths.There is tendency for children and responsibilities on their children and youths. youths to resort to leaving homes to look for Parents’ failure to rise up, guide and reform their provision where basic necessities of life such as 124 125 UNIVERSITY OF IBADAN LIBRARY children and youths lead to perversion and under and do not associate with bad peers at all, in cases where development of target groups. such companionship was identified, the parents must ensure (xii) Consequences of ignorance of Islam - perversion their permanent separation for Allah said: (Close fellows and under development of children and youths could upon that day shall be enemies to one another except the be attributed to lack of proper knowledge of Islam. pious (ones) (43:67). A situation where even some parents were ignorant (ii) Failure of educational system to provide required moral and of Islam does not augur well to proper or good character training - the negative consequences of school, Islamic parenting. The Prophet (PBUH) said, such as failure of teachers to perform their unique functions “Every child is born in a state of Al-Fitrah (true as discussed earlier, and the inadequacy of the existing faith of Islamic Monotheism (i.e. to worship none school curriculum on moral and ethical education has even but Allah) but his parents convert him to Judaism or affected the educated children and youths. The problems of Christianity or Magianism) as an animal gives birth the uneducated children and youths have reached to a perfect animal. Do you find it mutilated? unprecedented level. The curative measures should be to (Buhari.T 1:467). develop and implement a holistic approach to the teaching of moral, ethical and character education in our schools on PROSPECTS OF ISLAMIC PARENTING one hand and provide access to functional education for the The prospects for Islamic parenting lies with the fact that Islam illiterate children and youths through the holistic approach. as a religion and Muslim as human being are dynamic. Therefore, as Islam, a unique religion of all times to eternity, Muslim parents must (iii) The issue of moral decadence of the society which causes appreciate changes not only within themselves (spouses) but among perversion and under development of children and youths their children. Change here refers to positive change and constant can be treated by constant Diukr (religious reminder) development spiritually and in others lie endeavours. Thus, if parents preaching, guidance and counseling of the Ummah want to change their children for development, then they must change (community members). k positively. According tc Khamissa (2006) children have power to (iv) The negative impact of electronic technology and change, can make decisions and no one can diminish them. What is globalization can best be addressed when children were not required of the parents is affirmation of their children. Parenting in exposed to its negative effects and youths are guided to Islam is life endeavours; it begins from marriage, metamorphoses into avoiding unislamic tendencies. infant stage, childhood, and adolescence - youth and adulthood and (v) Poverty and widespread of unemployment in the society does not end with either the death of the child or the parent, because which causes children and youths perversion and under the responsibility of prayers for the dead continues till end of the development can best be tackled through economic world. empowerment strategies, schemes and gainful employment TREATMENT OF CAUSES OF PERVERSION OF CHILDREN generation and sustenance. Islam has treated poverty and AND YOUTHS unemployment resulting from three dimensions; imposed The following measures are treatment of causes of children and laziness and senility or illness. youths perversion enumerated earlier: a. imposed unemployment could be treated in two ways (i) Negative influence of peer groups - the simple treatment of namely; the state should secure a job for him or the influence of corrupt companions and bad peers is for Ummah - society has to support him through zakkat parents to ensure that their children and youths are good and sadaqat until he gets a job. 126 127 UNIVERSITY OF IBADAN LIBRARY b. Unemployment out of laziness - Three ways: State causes of children and youths perversion and under development observation, admonishing if he abandons work, and in identified, could be avoided. Numerous and effective treatment of the case he insisted on not working, it must compel and identified problems proffered are feasible and adoptable. oblige him to work, for redundancy is not condoned by Islam. RECOMMENDATIONS c. Unemployment as result of senility or illness - the state In view of the challenges enumerated above, the following must look after them, and secure for them decent life recommendations are made, which if carefully adhered to will no whether they are Muslims or non-Muslim youths or doubt reduce and even solve most of today’s problems of poor adults. There must be welfare scheme for the aged and parenting and consequently bring about happy and successful family in the disabled. particular and better society in general. (vi) Conflict and discord between fathers and mothers (parents). (i) Parents should endeavour to inculcate good moral behaviour and serve as role model to their children. (vii) Negative consequences of divorce. (ii) Parents must be exemplary in having complete faith (Iman) (viii) Misuse of leisure/spare time of children and adolescents in Allah and emulate our beloved Prophet Muhammad (ix) The calamity of orphanage (SAW) and his family life and qualities of the Sahabah (companions of the Prophet.) (x) Mistreatment of parents to children. (iii) Parents should correct their children’s mistakes and bad (xi) Parents forsaking the upbringing of their children. deeds through discipline and not punishment. fxii) Consequences of ignorance of Islam. (iv) Parents must net be found wanting in executing their The above seven (7) items which cause children and youths responsibilities towards their children before demanding perversions and under development are as a result of poor parenting. those of their children. Therefore, their treatment lies with ensuring proper Islamic parenting, (v) Pa ints should imbibe the principle and practices of not only as an individual but a collective responsibility by all and eti quette of Islamic Parenting. sundry. (vi) The internal and external environment of children and youths must be conducive and supportive of good CONCLUSION parenting. The importance of Islamic parenting (Tarbiyah) in the REFERENCES development of children and youths cannot be over emphasized. It was evident from the preceding discussion that Islamic parenting A. Sources in English (Tarbiyah) iŝ Ibadah-acts of worship and a life long endeavour. Khamissa E. (2000): Challenges of Parenting Today. A paper Parenting was legislated in the holy Quran and the Sunnah of'the presented at Islamic workshop on Managing for prophet (S.A.W.) i.e. the primary sources of the shariah. The Educational Excellence. Arewa House, Kaduna, 17th foundation of Islamic parenting is laid in the institution of marriage. In August, 2006. Islamic parenting, every stakeholder has a clearly defined obligation and relationship. The Islamic etiquette of parenting with the overall Shittu A.A. (1998): Child Education in Ilam. Dar El-Salam, Publishers, objective of children and youths development is possible and Egypt. practicable. Major challenges of Islamic parenting particularly the 128 129 UNIVERSITY OF IBADAN LIBRARY Ulwan A.N. (2001): Path to Paradise. Al-Fur’qaan Publishers, Ibadan, NIQAB: ISSUES AND IMPLICATIONS Nigeria. B. Sources in Arabic By Abdullah MR. (2002):; Dalil Az-Zaujain, ila-as-saadat, Darul-as- sabuni Publishers Cairo, Egypt. Ibrahim Olatunde Uthman & Al-Athmin M.S. (2000): Huquq D’at’ilaihal fitrat wa qarrafha, G. A. Adesina-Uthman* asshariat. King Fahd Publishers, Riyadh, Saudi Arabia. Al-Jazaira A.J. (1976): Minhaj al-Muslim. Dar-EIfikeer, Publishers, Beirut - Lebanon. INTRODUCTION It is quite pathetic and sad that Muslims who were the Saqr, A.B. (1982): Mukfar al-Hassan was-Sahih Min, Al-Hadith precursors and torchbearers of knowledge which culminated in modem as: sharif. Ai-islamy Publishers, Beirut, Lebanon. education and civilization are today wallowing in a state of backwardness and ignorance. This stagnation or decline of Muslim education especially the education of Muslim women was engendered by the corruption of the Muslim Ummah in the age of decadence characterized by blind allegiance and follower-ship or Taqlld when Islam became priest-ridden with a priestly class that empowered itself with the weapon of excommunication or takpr and in the words of Sayyid Sabiq, any one who differs from their opinions became an apostate whose head should be ultimately chopped off. The notion has led to the mistaken belief that Muslim women's education is not binding and should end in the Kitchen hence seclusion of these women is rampant in the Muslim world. Even on the few occasions when it is believed, women can go out, they are to cover from head to toe. This is sustained by the practice of barring Muslim women from * Dr. Ibrahim Olatunde Uthman was a Senior Lecturer and Acting Head, Dept, of General and Islamic Religious Studies, College of Social and Management Sciences and Mrs G. A. Adesina-Uthman is a Fellow 11, Dept, of Economics and Actuarial Sciences of the same College, Crescent University, Abeokuta, Nigeria. Some of the empirical data contained in this work were collected for the PhD thesis of Dr. Uthman between July and November 2003 during which Mrs. Adesina-Uthman served as the Research Assistant. Dr. Ibrahim Olatunde Uthman is now in the Department of Arabic and Islamic Studies, University of Ibadan, Ibadan. 1 Sayyid Sabiq; Fiqh al- Sunnah, (the chapter on Zakah), Beirut: Dar al-Fikr, 1995. 131 130 UNIVERSITY OF IBADAN LIBRARY the mosques in some Muslim quarters. The practice of not building been commanded to drape their Jilbab close to their eyebrows and not sections for women in the mosques or preventing them form observing over their faces.”5 khimar which is the singular of khwnur congregational prayers on Fridays as it is done in some Schools of linguistically means a covering used by women over the heads or head- Fiqh which is the case in many parts of Northern Nigeria where there scarves and this is simply the meaning as It is used technically too. In are mosques without female sections and this is believed to be in line fact, according to Ibn KathTr, khimar is like a man’s turban and that with the Sunnah, contradicts what obtained at the time of the Prophet. whenever the term khimar is mentioned in general terms; this is what is In fact, it contradicted an authentic narration by Fatimah Bint Qays that intended though it has also been defined as Jilbab by some after observing her waiting period after her irrevocable divorce in the companions of the Prophet such as ibn Mas‘ud and ibn ‘Abbas.6 There house of Ibn Maktum on the orders of the Prophet of Islam (SAW), she is a term closely related to khimar which is ‘Intijar which means heard the Adhan for Friday Salah, took her birth and then came to the Iktimdr or using headgears.7 Another term is Jayb which means bosom, mosque to pray behind the Prophet and heard him saying that “TamTm chest, and neck. This shows that what women are required to cover are al Ddr al-Nasrani has come to accept Islam.”2 In short, Islam does not their bosoms, chests, necks and not their faces. Hence according to ibn recognize the discrimination and segregation between Muslim men and Hazm al-Zahiri, the verse of khimar in the Qur’an is a clear text that women whether in the name of Niqab or not. women are only to draw their headgears over their bosoms, necks and chests. It therefore only calls for the covering of the awrah or DEFINITIONS AND CLARIFICATIONS OF nakedness of a woman and does not require covering the face.8 TERMINOLOGIES Based on the above clarifications on definitions, it is proper to Since there are different shades of dressing including the veil say at this juncture that the term hijab technically really refers to the that Muslim women have worn and still wear and since the technical face-veil or niqab. This is in line with classical Arabic and is similar to term for the veil, hijab is a complex notion that can encompass the Arabic word al-Nasif which as we learn, al- Nabighah, a classical covering the face or not, lowering the gaze with the opposite sex and jahitt poet used in one of his verses where he described ai even recently the ordinary headscarf,3 it becomes necessary to clarity Mutajarradah, the wife of Nu‘man ibn Mundhir saying “The veil fell what each term used in relation to the dressing of Muslim women down from her face against her wish and she picked it up with one means. The definitions usually given to the terms and concepts hand while covering her face with the other.”9 The term is also re,garding female dressing are most often contrary to the basic synonymous with the term Purdah in Persian. Purdah has been defiled neanings of these words as used in the Qur’a V Sunnah and even classical Arabic. For instance, Jilbab has been translated by many as the system of secluding or screening women from the sight of men or strangers.10 1This definition is close to the way the term hijab has people as face-veil. However, it refers to a big and flowing garment been used in the Qur’an in the only verse where it is used in relation to that fulfils. In fact, while hijab connotes the face-veil, the Jilbab does the wives of the Prophet." In this light, though the term hijab is not as it refers to an outer garment.4 commonly used today to refer to the dressing of Muslim women that Another term closely related to Jilbab and which is mentioned includes female gowns, coats and the ordinary headscarf but excluding is Idna' and can be defined as “to come close”. This definition is supported by ibn ‘Abbas who while commenting on the verse of Jilbab says “A woman is to drape her Jilbab close to her face not over it”. 5 Ibid., 6, 13-14. This is also similar to the statement of Qatadah that “Women have 6 Ibid,, 72. 7 Ibid., 79 s Ibid. p. 73. 2 Muhammad Nasir al-DTn al-Albanl. (1997), Jilbab al-Mar’ah al-muslimah Fi al- 9 Al- Nabighah quoted in Ibrahim Olatunde Uthman The Hijab and the Muslim Kitab wa al-Sunnah. (Jordan: al-Maktabah al-Islamiyyah, 4th edition, pp.66-67 Woman, (Abeokuta, Islamic Conscious Group, 1997), 1. 1 Bullock, xl-xli. 10 W. Little & Co, Eds. Onions and et al, The Shorter Oxford English Dictionary 4 Al-AlbanT, 5- 20 (Oxford: Oxford University Press, 1973), Vol. 11, 1710. 11 Qur’an 33: 53. 132 133 UNIVERSITY OF IB DAN LIBRARY the face-veil or niqab, it would appear that this is not the correct term subscribe to imposing niqab on Muslim women because of the fear of technically in Islamic law. The correct term would either be Jilbab or fitnah. To such people who advocate this view, the author argues that khimar going by the clarifications given on the definitions and the Qur’an and traditions of the Prophet contain absolute principles meanings of the various terms that are used in relation to Muslim (hat prohibit hiding the truth from people in the name of sadd al- women and their conduct. Hence when the term hijab or modest hijab dharVah. He therefore submits that such people in order to fulfill the is used in this paper it refers to Jilbab or khimar that includes femaie amanah (Trust) of knowledge should rather tell the people that the gowns, coats and the ordinary headscarf as defined above and not uncovering of the face or removal of niqab is permissible but they Niqab that literally means veil that is worn to cover the face of a object to it because of sadd al- dharVah.l5 He argues further that the woman. provision of sadd al- dharVah can only be resorted to when there is no Shaykh Al-AlbanI and the Jilbab al-Mar’ah al-Muslimah other legislation to stop an evil in Islamic law. However in the case of Shaykh Muhammad Nasir al-DIn al-Alb5nT12 locates the sexual and moral evils, he believes there are already adequate background of the prevailing imposition of the Niqab on Muslim provisions which do not warrant a Muslim woman to be compelled to women mainly in the Hanufi and HanbalT Schools of fiqh as prevalent use the niqab. In short, ai-Aibam did not oppose the use of niqab but in the Muslim world. The author identifies some key factors within he opposed totally the view that it is obligatory.16 which he considers unsuitable and in fact, un-Islamic as far as the It must be noted that the above observation has been made by conditions of Muslim women are concerned. One of these factors and many feminists who attack the position of Muslim scholars on Muslim the most serious, according to the author, is extremism. The author women. For instance, Fatima Memissi writes basing her opinion on her observes that some scholars mostly found in the Hanafi School reading of some Muslim scholars' works that Islam views women as a acknowledge that the face is not one of the parts of the body required sexual threat and the most destructive element to the social order. She under the Islamic law to be covered. Yet they justify their position that explains that according to these Muslim scholars, the logic of veiling to impose the Niaab on Muslim women because of the fitnah or threat women is to protect men from women’s beauty and the attendant posed to the society of the modem age by the indecent appearance of temptation. According to Fatima Memissi, this view epitomizes the women and the need under Islamic law to stop the ways and means to machismo vision of male-female relations where men possess male fitnah. These scholars conclude that sexual and moral evils are too dominance and power to conquer women while women can only wait rampant in contemporary society and to put an end to these acts of to be conquered and even enjoy their conquest. Fatima Memissi fitnah, Muslim women must be made to use the face-veil or and niqab. believes that these Muslim scholars perceive women to be too sexually They argue that this becomes necessary in order for the society to be active and dangerous and to always be searching for the sexually safe from this purported fitnah. To them it appears this fitnah is solely passive men as preys. It is therefore very difficult for men to satisfy caused by women and not men too and women should therefore go as female sexual demands which make them a fatal threat to the society as far as to cover their faces because even the face may attract sexual they go about seducing and tempting men to committing illicit sex. glances from depraved men.13 In Saudi Arabia therefore based on the This theory leads Fatima Memissi finally to what she perceived as the fear of fitnah, it is mandatory for all Muslim women to cover fully by goal of the veil in a Muslim society. She argues that since women’s using niqab because of sadd al- dharfah in Islamic law.14 Contrary to sexual demands are very difficult for men to satisfy; the need to veil, the claim of ‘Abdur Rahman I. Doi, Al-AlbanI however does not segregate and exclude them from the world of men became necessary to avert their fatal threat to the social order.17 Katherine Bullock has 12 A former Professor of Hadith at the Islamic University of Medina, 1961. 13 Al-AlbanI. Jilbab al-Mar’ah al-Muslimah, pp. 3-38. 15 Al-AIbanI, Jilbab Al-Mar’ah Al-Muslimah, 26-28. 14 This refers to the Islamic provision of obstructing and blocking the ways and 16 Ibid., 29-33. means to evil by prohibiting what is otherwise permitted so that it will not lead to this 17 Fatima Mernissi, Beyond the Veil, Male-Female Dynamics in Modern Muslim evil. Society (Bloomington and Indianapolis: Indiana University Press), 30-45. 134 135 UNIVERSITY OF IBADAN LIBRARY rightly responded to Fatima Memissi on her negative reading of death because the fault is not theirs.21 This notion must have been women’s sexuality in Islam, the above Muslim scholars’ exposition on responsible for what is known as honor killing of Muslim women. Islamic theory of sexuality as well as the purported exclusion of Though Muslims appeared to have rejected the second part of ibn Muslim women from the Ummah. She argues that what Islam teaches Taymiyyah’s notion that women should not be killed for adultery, they and which al-Ghazalf has endorsed is actually the full entitlement of took the first part of monitoring and even spying over women activities Muslim women to sexual gratification as sexual desires softens the very religiously. All this will constitute extremism which according to heart and therefore its gratification is strongly promoted for both men al-Albanl, is one of the root causes of the miserable conditions of and women.18 Yet, it must be stressed that Fatima Memissi and other Muslim women today. Despite the prohibition of extremism in Islam-a feminists have actually hit the nail on the head regarding some Muslim religion of moderation and balance, some Muslim scholars have scholars’ extreme perception of the so-called women’s fitnah. Al- departed from this noble teaching especially when dealing with Albani is however not the only Muslim scholar that has documented Muslim women. This extremism according to al-AlbanT has infected this extreme perception of Muslim women as a fitnah or threat to the even some Muslim women making them to flagrantly disobey the society. It is also the conclusion of Qasim Amin before him. Following Prophetic injunction that the face-veil (niqab) and gloves are not to be the methodology of his mentor, Shaykh Muhammad ‘Abduh, Qasim worn in the state of Ihram (when the pilgrim begins the hajj and enters Amin called for the removal of the face-veil and the seclusion of its rituals wearing the hajj garment) and they say “we will use niqab Muslim women because they are not required by Islamic teachings and and then atone by paying fidyah (Compensation)”. To al-Albanl, this is that there is no single Islamic text that supports the practices. Rather, the peak of extremism on the use of the face-veil and is really only one according to him, they are mere products of the prevalent notion that of the many instances of such extremism which cannot bear positive women are a source of fitnah or threat to the society. To him, the fruits nor produce the caliber of noble women produced in the early Qur’an holds both men and women responsible for eliminating fitnah days of Islam as such women who flagrantly disobeyed the Prophetic hence, the commandment to the two sexes to lower their gazes. It injunctions cannot be bearers of the moderate, balanced and therefore does not hold the woman atone responsible for what is more intellectual message of Islam.22 *Among the caliber of noble women a weakness of men.19 This notion of a woman as fitnah or threat to the produced in the early days of Islam referred to by al-Albanl above was society was certainly the view of ibn Taymiyyah who clearly was an Umm SharTk al- Ansar who used to receive guests in her house, the apostle of veiling Muslim women including slaves in his days because wife of Abu ’ Jsayd who personally cooked and served food to the qffitnah. To him, the corruption of societal mor:..ity and its attendant Prophet and his companions on the day of her marriage to Abu Jsayd temptations necessitated that women should be fully covered.20 Ibn though she was the bride, Asma’ bint AbT Bakr who used to help her Taymiyyah also propounded the notion that the responsibility of husband, al-Zubayr ibn Al-‘Awwam, in feeding the camel and the keeping women chaste lies on their male relations and that where this horse and look after her husband and children, working very hard is not carried out, women who commit adultery should not be stoned to inside her home as well as going out on foot to fetch the fodder from her husband’s land three kilometers from MadTnah and Rubayyi* bint Mu'awwidh, who used to set out with other Ansar women to provide water for the people, provide assistance to them, prepare food for them, 18 Katherine Bullock, Rethinking Muslim Women and the Veil: Challenging treat the injured, and carry the martyrs to al-MadTnah. There was also Historical & Modern Stereotypes (Herndon, USA: The International Institute of Umm ‘Atiyyah who took part in various battles with the Prophet in his Islamic Thought, 2002), 157-171. life. She used to stay behind the warriors, preparing food for them, 19 Mahir Hassan FahmT, Qasim Amin (Cairo: Ai-Mu’assasat al-Misriyyah al-‘ammah li al-Ta’Ilf, 1962), 5 and Muhammad ’Imarah, Qasim Amin: Al-A'mal al-Kamilah (Bayrut: AI-Mu’assasat al-‘Arabiyyah li al-Dirasat wa al-Nashr, 1976), Vol. 2, 45-50. 21 TaqT al-DTn Ahmad ibn Taymiyyah, al-Fatawd al-Kubra, Hasanayn Muhammad '° TaqT al-DTn Ahmad ibn Taymiyyah, Hijab al-Mar’ah al-Muslimah wa Libasuhafi MakhlTf ed., (Cairo: n.p., 1966), Vol. 4, 488. al-Salat, Muhammad Nasir al-DTn al-Alban! ed., (n.p., n.d.), 42. 2" AI-AlbanT, Jilbab al-Mar’ah al-Muslimah, 17. 136 137 UNIVERSITY OF IBADAN LIBRARY nursing and treating the injured and looking after the sick. ‘A’ishah And tell the believing women to lower their gaze (from looking and Umm Sulaym who used to set out with the Prophet (peace and at forbidden things), and protect their private parts (from illegal blessings be upon him) in his various battles to provide water for the sexual acts, etc.) and not to show off their adornment except Muslim warriors, hand weapons to them, prepare food for them, treat only that which is apparent (like both eyes for necessity to see the injured, and carry the martyrs to the burial places must also be the way, or outer palms of hands or one eye or dress like veil, mentioned. Many other noble Muslim women are recorded in the gloves, head cover, apron etc.) and to draw their veils all over books of history and STrah, too many to list who played active heroic Juyubbihinna (i.e. their bodies, faces, necks and bosoms etc.) and brave roles under the unique training and leadership they received and not to reveal their adornments except to their husbands, from the Prophet."3 their fathers, their husband’s fathers, their sons, their husband’s According to al- AlbanI, the hijab which technically refers to sons, their brothers or their brother’s sons or their sister’s sons the face-veil is not compulsory on Muslim women. Rather, it is Jilbab or their (Muslim) women....25 which refers to a big and flowing garment that fulfils eight conditions Jji'lej-* Lr-A^ in Islamic law that is binding on them. In support of the above _ & * - a . „ - ̂ = contention are the following passages and some traditions found in the o1 3JJ’S 5 * ^ - two most authentic traditions of the Prophet: O Prophet! Tell your wives, daughters, and the believing women, that they should cast their outer garments over their persons. That is most proper for them so that that may be O Prophet! Tell your wives, daughters, and the believing women, that known and not molested. Verily, Allah is Most- Forgiving, they should cast their outer garments Over their persons. That is most Most Merciful.26 72 proper for them so that they may be known and not molested. Verily, Allah is Most- Forgiving, Most Merciful."4 ‘A’ishah related that’Asma’, the daughter of Abu Bakr, entered into *̂3 —? o—■**-***!? ill J—sj the presence of the Messenger of Allah (SAW) wearing thin transparent clothing. Then the Messenger of Allah (SAW) turned away from her saying: ‘O Asma!, when a women reaches the age of menstruation, it is not allowed that any part of her should be seen except this’ and he pointed to his face and two hands. Though this 3̂ 3̂ —*3 >1 VJ jl particular narration is weak, Al-AlbanT quotes other narrations of the above that are authentic. This include the report of ‘A’ishah 3' js-®’ 6 — i l U Li y concerning the woman who reaches puberty, “Nothing should be seen of her besides her face and hands,” authenticated by the leading *LidJI 0'_3^c. g h j ji-J ^ 3^—11 (_J- i.Ia.11 j f I ^ —5 scholars of hadlth like al-Bayhaql and al-Dhahabi}1 Other incidents cited to support the above include the narration of Jabir ibn ‘Abdillah 25 Dr. Muhammad TaqT-ud-DTn Al-Hilall, and Dr. Muhammad MuhsTn Khan, Interpretation of the Meanings of the Noble Qur’an in the English language, (Saudi Arabia: n.p., 1985), pp. 648-649 23 Ibid., 18-20. 26 Abdullah Yusuf All, The Qur’an, English Translation of the Meaning and "4 Abdullah Yusuf All, The Qur’an, English Translation of the Meaning and Commentary, Saudi Arabia: King Fahd Publishing Complex, 1411 A.H. Commentary, Saudi Arabia: King Fahd Publishing Complex, 1411 A.H. 27 Ibid, pp. 57-59. 138 139 UNIVERSITY OF IBADAN LIBRARY that he once observed the 'Id prayer with the Prophet and after the Tell the believing men to lower their gaze (from looking at prayer and sermon, the Prophet leaned on Bilal and admonished the forbidden things), and protect their private parts (from illegal women to give out alms because women would constitute most of the sexual acts, etc.).,.And tell the believing women to lower their fuel for hell. A light complexioned woman in the middle of the women gaze (from looking at forbidden things), and protect their then asked the Prophet why? And he replied because you (women) cry private parts (from illegal sexual acts, etc.)....32 a lot over calamity and are ungrateful to your companions...' The reference to the light complexioned woman in the hadlth shows that According to Umm ‘Atiyyah when the Prophet commanded that all the \ the questioner did not veil her face. The above incident occurred women should attend the two festival prayers, one woman asked about according to another hadlth by Umm ‘Atiyyah occurred in the sixth a woman who had no Jilbab and the Prophet said her sister should year of Hijrah while the verse of the veil was revealed in the third or clothe her in one of hers to show that it is compulsory to wear Jilbab. fifth year according to the companions of the Prophet.'9 Another hadlth Just as he cites other narrations that when the above verse to show that was about the woman from Khath'am narrated by ibn ‘Abbas from his they should cast their outer garments over their persons" was revealed, brother; al-Fadl ibn ‘Abbas who said that the woman came to ask the the women of the Ansar came out as if they had crows over their Prophet some questions during his farewell pilgrimage on the day of heads because of their cloth because of the darkness of the dawn.33 sacrifice. The woman was not only beautiful but al-Fadl Fadl ibn Sawdah, one of the wives of the Prophet went out after the revelation ‘Abbas was staring at her beautiful face. It is therefore clear that her of the hijab and because she was fat, she could easily be identified by face was exposed. But instead of asking her to veil it, the Prophet only anybody who knows her. Then Umar saw her and said “O Sawdah! Do turned away the face of al-Fadl Fadl ibn ‘Abbas and even when al- not think that you are hidden from us and be careful how you go out”. ‘ Abbas wanted to know why he did so, the Prophet said that he saw a It is therefore clear that after the revelation, the wives of the Prophet young man and woman and was not contented with what he saw. started using the face-veil when they went out. But this does not apply ‘A’ishah also narrated how some women prayed the dawn prayer to other women in this respect and this is why for instance, after the behind the Prophet and were not recognized because of darkness and Prophet (SAW) died no man could marry his wives.343 5It is because of not because they covered their faces or wore dark garments. The the above abundant evidence that the use of niqab is not binding on above narrations are some of the clearest evidence that what is Muslim women that this paper will now examine some of the issues * obligatory for both men and women in Islam-in oi .er to avoid fitnah-is involved in imposing niqab on Muslim women as well as their not covering the face by Muslim women or seclusion of women but implications and in doing SO will try to capture the ‘feelings, experiences and lowering of the gaze by both men and women. This the Prophet perspectives’ of Muslim women who hold tenaciously to the Islamic physically and practically demonstrated by turning away the face of al- creed and its tenets, focus on the role of Muslim women activists Fadl Fadl ibn ‘Abbas from the beautiful woman, instead of asking her within some Islamic organizations in Nigeria, especially Yoruba Land to veil though the two of them were not free from temptation according which falls under the typology of Islamic feminism as earlier to the Prophet. In the narration of ibn Abi Talib, the Prophet ft specifically used the words "Fa lam 'amin al-Shaytan 'alayhi” meaning “I am not at rest about satan’s temptation on them”jl The 32 Dr. Muhammad TaqI-ud-DTn Al-HilalT, and Dr. Muhammad MuhsTn Khan, obligation of lowering the face to avoid fitnah can be found in Allah's Interpretation of the Meanings o f the Noble Qur'an in the English language, (Saudi statement: Arabia: n.p., 1985), p. 648.33 Al-AlbanT, Jilbab al-mar’ah al-muslimah, pp. 82-83. 34 Ibid, 106-107. 35 Katherine Bullock, Rethinking Muslim Women and the Veil: Challenging 28 Ibid, p. 60. Historical & Modern Stereotypes (Herndon, USA: The International Institute of 29 Ibid, pp. 74-75. Islamic Thought, 2002), 35-40. 30 Ibid, pp. 61-66. 31 Ibid, p. 62. 141 140 \ UNIVERSITY OF IBADAN LIBRARY articulated,36 as these organizations represent solid platforms in segregation of women in the society and the wanton display of nudity mobilizing all Muslim women, educating them and instilling in them by women. He also condemns the culture of constricting women into active and full participation in both Islamic work and other public roles lOr^ed labor and toiling on farmlands and similar places especially in in addition to their roles as mothers and wives. Africa where most men marry many women so as to get cheap labor.39 Nevertheless, Abdul Wahid Lawal, a Lawyer with the Ministry of THE ISSUES AND THEIR IMPLICATIONS Justice in Oyo state explains how the veiling of Muslim women came All the above therefore confirms that as far as the legal to the limelight in recent times and why the work of Shaykh al-AlbanT dimension is concerned in Islam, the face-veil or niqab was only came to be appreciated in Nigeria, particularly Yoruba land. It all obligatory for the Prophet’s wives. Yet Muslim scholars till today still started around 1996 over a dispute at a local Arabic school where one differ on the position of niqab or veiling the face of Muslim women of the teachers, a graduate of Shariah from the University of Madina in and their seclusion or segregation in Islam for that matter. Though they Saudi Arabia attacked the Proprietor and Principal of the school for all agree that the dressing of women like that of men should cover their allowing one of his wives to expose her face in public. The Proprietor ‘Awrah or nakedness but what constitutes this ‘Awrah is one of the then invited the teacher to his office and gave him a copy of the book most contentious issues among them. There is an age-long controversy of al-AlbanT and after reading it, the teacher apologized for his over­ among Islamic scholars on whether the face of a woman is part of her zealousness. He later begged the Proprietor not to make the book ‘Awrah that should be covered or not. Some argue that it is not only available to people but somehow some members of the Muslim compulsory on women to veil their faces when they appear in public; it Students Society got to know about it and since the controversy over is also compulsory that they should be segregated or secluded from the the veil was boiling among them, they made copies of the book and public life.37 38Right from the establishment of the Sokoto caliphate in circulated it among their colleagues. Hence the book became a Nigeria, however, Muslim women were not compelled to be in purdah landmark in the controversy ranging in Yoruba land over the face- or observe the face veil. They were also not kept in seclusion from the veil. u public nor segregated when they participated in the communal life. A few Islamic organizations that can be truly regarded as Shaykh Adam while writing on Muslim women in Ibadan and other movements in Nigeria in fact argue that Islam obliges Muslim women parts of Yoruba land explains that the practices of veiling of a woman to cover their faces. The practices of veiling the face of a Muslim face and the seclusion of women generally have not been widespread woman, and her segregation from public life have always been upheld in Nigeria. He holds that veiling the face is not compulsory on Muslim by these few Islamic organizations. For instance, it is prevalent women and insisted that to put them in segregation from public life is considerably among the Zumuratu Islamiyyah, Islahudeen, Lanase, un-Islamic. He concludes that any attempt to make it obligatory is Bamidele and Saudi affiliated Islamic organizations. To these few contrary to teachings of the Qur’an and Sunnah. ThisJs also the view Islamic organizations, veiling the face by a Muslim woman is not only of another Muslim scholar in Yoruba land, Shaykh Multaffi al-Zughlul an Islamic norm but also a compulsory creed whose neglect is a sin who decries the imposition of veiling the face on Muslim woman and that may even take a person out of Islam. Some members of these few considers it to be contrary to the teachings of Islam. Like Hafiz Islamic organizations even hold on to the outrageous practice that a Ibrahim, he insists on the need to take a middle course between the Muslim woman wearing the face-veil can only uncover her face on three occasions, in her youthful age before she reaches puberty, on the day of her marriage and when she dies. This is similar to the practice 36 Ibrahim Olatunde Uthman, "Feminism in Postmodern Society: An Islamic Perspective," Journal of Islam in Asia, 2/2, (2005) : 131-150. 37 A. Al-Jazm, Kitab al-Fiqh ‘ala- madhalib Al-arbah‘ (BayrEt: Dar al-fikr, 1990), 39 M.Z. Al-SunusT, Al-Mar’ah Bayn al- Hijab Wa al-sufiir (Bayrut: Dar Al-Maktabah Vol.l, 192 and M.N. Al-AlbEnE, Hijab Al-mar'ah Al-Muslimah FT al-kitdb Wa al- AlHay'ah), 1-16. Sunnah (Beyrut, A1 Maktab Al-IslamT, 1389A.H), 41-2 40 Lawyer Abdul Wahid Lawal, interview by author, Ministry of Justice, Ibadan, Ovo 38 Al-AlurT, 124-143. state, April 18 1998. 142 143 UNIVERSITY OF IBADAN LIBRARY found in some Pakistani and other Muslim regions.41 Foremost among to a large extent true according to her to state that the MSSN provided these few Islamic organizations is the Muslim Students' Society of the launching pad for the Islamic re-awakening in Nigeria witnessed in Nigeria, (MSSN) which used to be in the forefront of a dynamic the last four decades. Islamic education is within the reach of many movement for change in Nigeria. In fact it was the only true national Muslim children.423 4The MSSN which used to be the most virile and Islamic organization in Nigeria for many decades until it became largest Muslim organization in Nigeria has however been torn apart by divided in the late eighties over the main features of an Islamic sectarian differences especially regarding the use of niqab by its movement. A major bone of contention among its members today female members. All the details about the issue of veiling a woman’s especially in the Southwestern part of Nigeria is female dressing; some face and other sectarian differences that are considered as fundamental of its members even rebuke Muslim women who fail to wear the face- creeds by some members of the society can be found in a publication veil that they consider to be the only acceptable proper Islamic dress. of one of its chapters.44 But this view that the face-veil is the only They opine that such women are either not Muslims at all or are at best acceptable proper Islamic dress for women has largely been regarded weak Muslims. The belief, which was vigorously propagated by these by many other members of the MSSN and other Islamic organizations members but not officially upheld by the MSSN, gradually crept into as a strategic position. This is because the few organizations that the society and has caused a very serious intra religious conflict among propagate the view including the Muslim Students Society of Nigeria the Muslim community of the Southwestern parts of Nigeria and is still appoint some leading Muslim women in the country, most of spreading to other parts of the country. The most active of the Islamic whom are active politicians, lecturers, business magnets, and civil organizations founded in Nigeria for so many years was no doubt the servants, some of whom barely cover their hair with the ordinary MSSN. Though founded by secondary school students in Lagos in scarves as their matrons, sponsors and even special guests at religious 1954, the MSSN soon became a national society with its operation functions and activities. Most Islamic organizations in Nigeria mainly coordinated in the higher institutions of learning throughout therefore still consider wearing the face-veil as a form of attire by Nigeria. The society was so strong that it united ail Muslim Students of Muslim women not to be compulsory. different organizational affiliations under its umbrella. The MSSN was The first legal implication of imposing the niqab on Muslim the sole organization that represented all Muslim students in all schools women is therefore the problem of identity. There is a funny story including higher institutions of learning thrr :ghout Nigeria. It was so narrated by Shaykh al-Albanl above to demonstrate this problem. A powerful that it curtailed the activities of Christian fundamentalist woman sued her husband to the SharVah court during the time of the organizations especially the Christian fellowship in the higher Salaf Salih (the righteous Muslim generations) and accused him of not institutions of learning for many years before it was embroiled in the paying her mahr or bride gift but the husband claimed he had paid it. above internal crisis. Alhajah Lateefah Okunnu also elaborates on the So the Judge requested him to produce his witnesses and he called two positive role of the Muslim Students Society of Nigeria (MSSN) in of his companions as witnesses. Then the Judge asked if they bore "insulating" Muslim adolescents from the negative aspects of secular witness that the husband had paid his wife's mahr and they both replied education under the grip of Christian Missionaries. She explains that that they bore witnessed that the man paid a woman her mahr but they the MSSN membership spread throughout Nigeria and effectively served the role of an Islamic movement for Muslim Youths, both boys 42 Alhaja Lateefah Okunnu, “Women, Secularism and Democracy: Women’s role in and girls and a veritable training ground for Daw'ah work. So vibrant the Regeneration of Society", a Paper delivered by at the Conference on Shariah held was the MSSN movement in secondary and tertiary institutions at the Commonwealth Centre, Commonwealth Institute, Kensington, London, 14-15 according to her that it gave impetus to other post-secondary school April 2001. Available at FOMWAN’s website: and post graduate movements to meet the challenges of the time. It is .43 These members who are now mostly in the leadership of the society currently impose the face-veil on Muslim sisters as a condition of being Muslims and 41 Jan Goodwin, Price of Honour: Muslim women lift the Veil of silence on the consequently members of the society. See An-Nur Magazine (Published by the Islamic World (Boston: Little Brown and Company, 1994), 56. MSSN, Obafemi Awolowo University Branch), April, 2002. 144 145 UNIVERSITY OF IBADAN LIBRARY were not sure if it is the same woman in court as the one in court was refused to be daunted. Some have personally lost their husbands of using niqab. The Judge therefore ordered the woman to remove her many years, their jobs and family friends because of their personal niqab so that she could be identified and she replied that she preferred decision to wear the modest hijab. Some of these women who choose to forego her mahr than to remove her niqab and on hearing this, the to wear the modest hijab by conviction, according to this investigation husband offered to pay the mahr.44 This is one of the clearest have even witnessed many violent confrontations from their testimony in the Sunnah that a woman is required in Islam to remove supposedly loved ones and relations. There was the case of some her niqab so that she could be identified and it is not required that it is parents at the University of Ibadan who tore their daughter’s modest only women that can identify her. So any Muslim woman who opts to hijab to pieces in public all because they saw wearing the modest hijab use the niqab must be willing to remove her niqab so that she could be as “uncivilized”. Hundreds of Muslim female students at the identified or forego her rights. This is why even at the International Universities, Polytechnics and colleges of education in Nigeria are Islamic University Malaysia; all female students are obliged to submit facing or have faced the confrontations over the modest hijab at one themselves to identification when required by any university official. time or the other. Some students in fact witness opposition from Consequently, the second legal implication of imposing the government owned institutions where they have been barred from niqab on Muslim women is the problem of imposing a practice on attendance at classes because of their modest hijab. One such incident Muslim women that is a matter of choice. It is this choice given to took place at the College of Education staff school in Ikere Ekiti where Muslim women to use or not to use niqab that is been asserted by most a female Muslim student was asked to remove her modest hijab if she Muslim women activists. They all appear to support the need for wanted to continue schooling there. As a matter of fact, the guardian of Muslim women to dress modestly and decently but are opposed to the modest hijab wearing student was summoned at the College when imposing a form of uniform or niqab on them. Hajiya Bilkisu Yusuf his ward refused to remove the modest hijab.45 Yet in the same college, (mni) editor, Citizen Communications, Kaduna and a leading member there are Christian students who were nuns wearing head-covering of FOMWAN in Nigeria, is one of the Muslim women who decries the similar to modest hijab wearing sisters. Even, a principal lecturer at the debates in Nigeria over the imposition of beard growing, turbans and college claimed modest hijab would disturb students’ studies especially face-veil which to her, amounts to chasing shadows while the real in the laboratories. But one unbiased non-Muslim lecturer at one of the issues are not being addressed. The real issues to her include the universities in the Southwestern part of Nigeria insisted that modest injustice in the implementation of the sharVah law that has been hijab seems not to have affected the performance of Muslim female reduced to a body of laws in 'the hands of poorly trained and students who even top their classes in fields like engineering and incompetent judges who abuse procedure and ill equipped supervisors accounting. whose only pre-occupation is to fish out women who commit adultery'. It seems therefore that on the one hand, the modest hijab is As a result of the above Muslim women’s tenacious and scaring some western secularists because these brands of hijab wearing uncompromising adoption of the Islamic modest dress, their sexuality, sisters are not only articulate, well dressed, intelligent, and professional charms and physical looks-are concealed though they are in the Muslim sisters and women but more importantly because these women vanguard of Islamic work, bringing out and allowing their femininity present the alternative to western women who make their looks and to be seen, heard and reckoned with but refusing to allow their sexuality tools for what they can attain. The above anti hijab wearing sexuality to become public consumption. In hijab, these Muslim postures according to all the interviewed Muslim women are contrary women radiate the confidence and focus of real professionals. Though to the mainstream western secularists’ attitudes to Christian nuns all their decision to adorn the modest hijab is at times met with harsh over the world. While nuns like their male catholic fathers are set up opposition by some secular minded people who also want to take from them their right to choose their dressing, most of these women have 45 See Ibrahim Olatunde Uthman, "The role of Arabic and Islamic Studies in a Secular Society" Journal o f the Nigerian Teachers of Arabic and Islamic Studies, 44 See Al-AlbanI, Jilbab al-Mar’ah al-Muslimah. Vol. 6, No 2, (2002): 80- 86. 146 147 UNIVERSITY OF IBADAN LIBRARY materially to direct their attention to services to the Church, getting grants from universities, local governments and even feminist referred to as the Ayat or Signs of Allah that must be taken and organizations to study Christian theology and other disciplines that can understood together for human success on earth. The Sunnah is also contribute to the growth of Christendom, Muslim women are replete of many incidents that confirm that the Ayat or Signs of Allah intimidated to drop the hijab which remove attention from their looks found in the divine Laws of Allah that govern the human psyche, and sexuality to their articulation, intelligence, and professional society and the universe must be understood to uncover His laws. For qualifications. These western secularists are averse completely to hijab instance, the Prophet of Islam (SAW) employed human knowledge wearing sisters and therefore promote anti- hijab wearing values in the acquired from observation, experiment and experience as source of minds of the Muslim women in the guise of secularism, westernization religious and secular guidance when he permitted the practice of ghllah and modernization. They argue that all the hijab wearing sisters have and made it clear that the permission followed his own empirical to do is to remove the hijab by wearing completely naked or half naked observation of the consequences of its practice among the Romans and tight and see-through attires like mini-skirts, tight-jeans and jumpers Persians. Similarly, he observed ibn Sayyad, a Jewish youth to for them to become modem, western and maybe secular in some cases. understand its unusual character and ascertain if he was indeed, the They also promote pre-marital and extra marital sexual relations antichrist. In fact, the Prophet of Islam (SAW) could be regarded by through this call to remove the hijab. As a result of postmodern these actions to have employed what is now considered as the feminism, the so-called average western, secular and modern women prerogatives of the experimental psychology, psychiatry and other see nothing wrong with pre-marital and extra marital sexual relations, paramedical sciences in the study of human nature. It is only when going into and out of sexual relations with either married or unmarried humans both men and women take the initiative to change their natural partners or even both, drinking alcoholic intoxicants, smoking states through their knowledge of the universe predicated on revelation cigarettes, LSD and other dangerous drugs, partying and dancing with that they can rise and gain ascendancy from one state of civilization to men, walking around in sheer nudity or semi nakedness, another (Qur'an 11: 13 and 84: 16-19). Should one go by the above, nothing, not even the Islamic laws THE EDUCATIONAL DIMENSION on modesty, especially, the Niqab should stand between Muslim Going by the Islamic teachings, Muslim women cannot women and the acquisition of knowledge as the provision of and the abandon the acquisition of knowledge beca se of niqab or hijab. The protection c f human rights are basic, fundamental and unchangeable significance of women's education in Islam is too well known to be universal ultimate objectives in Islam. The preservation of these debated. This is based on the famous authentic tradition of the ultimate objectives of the Islamic law (al-maqasid al-khamsah) is Messenger of Allah (SAW) that "Seeking knowledge is compulsory on therefore obligatory. To be in communion with God or the right to every Muslim”.46 *This applies equally to men and women and shows freedom of religion is the most central essential longing of all humans that "Knowledge” in this context refers primarily to and covers all according to Islam. It is the right of every human to fulfill this areas of general education, which can contribute to the welfare of homoreligiousness of humanity. The Islamic respect for human life and humanity and human civilization. It is indeed noteworthy that Islam dignity of every human is sacred because of membership of the human teaches that both Muslim men and women must acquire knowledge of race (Q17: 70). the human society, the universe or nature as well as revealed All humans have the right to decent living and protection from knowledge which together constitute holistic sources of guidance. In all forms of indignity. All humans have the right to living a dignified many passages of the Qur'an such as (3: 190-191, 10: 1, 12: 1, 13: 1, life and should not merely survive on the margins of society for 15:1, and 30: 20-25), both revealed and acquired knowledge are whatever reasons and because of the generosity of any other human. They have the right to the minimum amount of shelter, clothing and food necessary to live in all climates, weather and human communities. 46 Abu Ameenah Bilal Philips, Usui al-Tafsir, the Methodology of Qur’dnic This is followed by the human rights to intellectual development and Explanation (Sharjah United Arab Emirate: Dar al-Fatah, 1997), 6. education. Humans are the special creation of God and therefore the 148 149 UNIVERSITY OF IBADAN LIBRARY most dignified of His creatures. It should therefore goes without saying that the development and protection of the human intellect is the favorite beloved who lived with him and learnt from him for almost inalienable right of every human. This right goes beyond the ability to nine years, was the first product of the Prophet’s educational scheme read and write but to find through education, the means and tools to 1 for women and later attained the rank of a great theologian, hadlth self-development, actualization and perfection. This means education authority and political adviser to the first three caliphs. Her political must be functional and goes beyond producing selective and advice was eagerly sought by them virtually on all matters.48 She educationally dysfunctional people. It also means that it is functional reported 15% of the traditions of Imam al-BukharT, a percentage far education that is the right of every human in Islam (Q96: 1-5). The greater than that of Imam AIT. the fourth caliph. Prophet also described ‘A’ishah, his favorite beloved who lived with No wonder she has been described as the one with the greatest him and learnt from him for almost nine years, as possessing half of knowledge of fiqh and the most knowledgeable and educated among the religious knowledge when he once declared that “learn half our the people.49 50According to one of her students, ‘Urwah ibn Zubayr, religion from this young and radiant girl (al-humayra')",47 there was no scholar greater than ‘A’ishah among the companions who This must have been said by the Prophet because ‘A’ishah was were her contemporaries in Quranic and Hadlth sciences, poetry, the first product of the Prophet’s educational scheme for women. He literature and history.30 She was without doubt on the same intellectual was in effect saying that no nation can claim to be educated simply by pedestal with all the leading male companions of the Prophet. Her educating only its men. Women as mothers are the first teachers of corrections of many ahadith became the subject of an 8th-century book children and create an indelible impression in their minds and in jurisprudence, which, today, more than ever before, must be read ultimately determine the destiny of their nation. Accordingly, it is the along with the major books of hadlth. As rightly noted by Muhammad mass ignorance of Muslim women whether in the name of niqab or not Zubayr, ‘A’ishah was not just one of the most important figures in the that has led to the decay of the Ummah. The ignorance among Muslim whole history of hadlth literature but also one of the most careful women today is contrary to what happened throughout Islamic history, interpreters.51 The same can also he said of all other leading Muslim where both men and women earned respect as scholars and teachers in women mentioned by him above. They certainly played active various fields of knowledge including knowledge of the Islamic Faith. scholarly and social roles in the interpretation of not only the hadlth Many prominent women not only played significant socio- literature but also the entire intellectual and legal legacy of the Islamic • religious and political roles but also intellectual and economic roles in way of life. Islam produced other outstanding female scholars that early Islam. First and foremost, there was the example of the Prophet’s became teachers of some of the most illustrious male scholars of Islam, youngest wife; whose whole intellectual legacy is yet to be surpassed including some of the Imams of the four famous schools. by any other woman. This intellectual luminary, ‘A’ishah once praised Imam ShafiT, for example, was one of the noble students of the women of the Ansar for their learning spirit which she described, Sayyidah Naffsah, the descendant of AIT and he sat at her feet in al- as unsurpassed by modesty. In short, modesty was not an excuse to Fustat. Jalal al-DTn al-SuyutT also studied the Risalah of Imam Shafn at keep women ignorant at the time of the Prophet and they sought to the feet of Hajar bint Muhammad. Similarly ibn Hajar al-‘AsqalanT know from him virtually everything. In fact, for practical purposes, was taught by women scholars like Juwayriyyah bint Ahmad and these unique early Muslim women demanded from the Prophet an ‘A’ishah bint ‘Abdillah.52 * Iyas ibn Muhawiya, an important exclusive session in a day with him to learn all that was possible from traditionalist and a judge of undisputed ability and merit said that him. It was this determination and spirit to learn that made many of these women great and renowned scholars. ‘A’ishah, this Prophet’s 48 Sidiqqi, 23- 29). 49 Al-AsqalanT, vol. 1 242 and Al - ’Isabah f i tamylz al-sahabah (Cairo: Maktabah al- Dirasah al-Islamiyyah Dar al-Nahdah, n.d.), Vol. 8, 18. 47 Imam Muhammad al-Zarkashl al-ShafI‘1, Al-ljabah li ‘iradah ma Istadrakath 50Doi, 140. . ‘A ’ishah ala al-sahabah, (Bayrut: Al-Maktab al-Islaml, 1980), 2nd edn., 31-36 and 31 Muhammad Zubayr SiddTqT, hadlth Literature, its Origin, Development <£ Special 118. Features (Cambridge: The Islamic Texts Society, 1993), 117-123. 32 Lemu and Hareen, 16, also see Ibid. 150 151 UNIVERSITY OF IBADAN LIBRARY Umm al-Darda’ was superior to all other traditionalists of the period of Islam never forbids women to go out to work, whether married or not, the Successors, including al-hasan al-Basrl and ibn STrTn.53 Fatimah as long as they are conscious of and observe the laws Islam has made bint Muhammad ibn Ahmad al-Samarqandl was both a muhaddithah to protect them, guarantee their safety, and prevent men from (expert in hadlth Literature) and Faqihah (expert in Islamic molesting or assaulting them. These laws includes wearing and Jurisprudence) who published books in the two fields and was covering themselves with loose clothing that is not tight-fitting or see- appointed as a Mufti by Sultan al-Malik al-Adil Nur al-DTn al-Ayyubl through, avoiding haram make-up or perfume or uncovering thier to counsel him and his family.'4 In addition, in the Sokoto Caliphate awrah as listed in the conditions contained in the book under study and women actually regained their roles as scholars. The daughters of as was discussed in the last chapter.36 Shaykh Uthman Dan Fodio, especially Nana Asmau wrote about 80 In light of the abundant intellectual, political and social works, some of them translations of the works of her father into contributions of Muslim women during the pristine era of Islam, Fulfulde or Hausa.55 Muslim women can study and engage in any lawful and legitimate profession. Only professions that encourage immorality (al-fahshd), ECONOMIC, POLITICAL AND PROFESSIONAL DIMENSION corruption (al-fasad), and temptation, lawlessness, chaos or mischief Yet their excellence in the intellectual field did not preclude (fitnah) such as intoxicants and drugs, dealing with prohibited food, Muslim women from other active economic, political and business gambling, usury, murder, armed robbery, exploitation embezzlement professions. In fact, almost all the wives of the Prophet were business of public funds and all forms of fraud are prohibited in Islam. experts and they used to work at home. A very good example of the The above also reveals that the use of niqab is not an excuse for Prophet’s wives that were business gurus and experts was his first a Muslim woman not to work or to be a fulltime house wife. This wife, KhadTjah bint Khuwaylid about whom ‘A’ishah said she was phenomenon contributes to the pervasiveness of poverty in the Muslim jealous because of the Prophet’s love for her even after she was dead. community. While it is true that poverty has become endemic in KhadTjah bint Khuwaylid was one of the most successful ousiness Nigeria, it is however particularly sad that women constitute the moguls and magnates in Makkah. This is an indication of her sound majority of those affected. By all socio-economic indicators of knowledge of Business- administration. It also shows how influential poverty, women lag far behind men in securing employment, nutritious she was despite being a woman in that socAty. diets, education and good health services. In short, they are the hardest The Prophet’s respect for this age woman he married was so hit by tue Nigerian economic recession with 52 percent of rural women deep, and unsurpassed by his love for any other person that he once found to be living below the poverty line.37 declared that no one could be like KhadTjah in his life. One of the Of course, majority of the poor households had been found to reasons he gave was that she was the first person to believe in him be residing in rural areas (World, 1996), where the incidence of when no other person on earth did and she used her wealth to enrich poverty is higher among male-headed households than female-headed him. households.5 768 Women would therefore naturally suffer more in these Another example of such working women was Rufaydah al- rural households headed by men. Since women suffer more from the Aslamiyyah that can be adjudged the first female m#se in Islam, since above biting economic conditions in Nigeria, no wonder the Muslim she treated and nursed the injured Muslim warriors of th^-battle of Al- Women Group, Al-Mu’minat called on the Federal Government to Khandaq (the Trench). All these examples and many others show that strive to alleviate the sufferings of the masses of the country, especially 56 Haram refers to what is unlawful or forbidden while awrah refers to the parts of 53 Zubayr SiddTqT, 118-120. the body that must be covered legally under the Islamic law. 54 ‘Umar Rida Kahhalah, alam al-Nisa’, (Bayrut: Muassat al Risalah, 1959), vol. 4, 57 Ngeri-Nwagha G., “Problem of Gender Disparity”, paper presented at the 94-95. GothardIHLS Seminar, (Lagos: the Guardian Newspaper, 1996). 55 Ibn Muhammad, 80-130, Dean and Last, 285-300, Dean, 24-33 and Last, 183-204. 58 Aigbokan B. E., Poverty, Growth and Inequality in Nigeria: A Case Study (Nairobi: African Economic Research Consortium Research Paper 102, 2000). 152 153 UNIVERSITY OF IBADAN LIBRARY women. The call was made by the Amirah (female President) of the many Muslim women not only in the workforce but also at the top organization, Hajia Amlnah Abdul-Sattar Anifowose, at the 9th annual echelon, increase in female participation in outdoor economic activities camping of the group tagged 9th National Al-Mu’mlnat Training and white collars jobs and an upsurge in dual-earner families among Forum (ATF) which was held in Ikorodu Lagos state. In her call, the Muslims. According to a former Imam of the University of Ibadan Amirah Hajia Amlnah Abdul-Sattar Anifowose urged Nigerian leaders Muslim community, Noibi, when he came to the University in the post to always be sensitive to the plight of the masses, instead of spending independence era in 1976, there was hardly any presence of Muslim so much money on sports and other related activities to the detriment women and certainly no one in Islamic attire.626 3But three decades after, of the citizens' welfare and that government's policies should be made the University is not only full of Muslim young ladies in virtually all to have the interest of the citizens as its focus at all times.59 disciplines, they also adorn the Islamic mode of dressing. He described This informed the formation of the Federation of Muslim the development as a momentous and overwhelming change in the life Women Associations in Nigeria (FOMWAN) in 1985 to mobilize of the Muslim community in particular and the country at large. Muslim women to play active roles in all aspects of life, and unite The entrance of active Muslim women into the workforce therefore them to speak with one voice on national issues etc.60 FOMWAN raises a lot of genuine concerns about their work and the family. These today is one Muslim organization in Nigeria that cares for both Muslim concerns border on the quality of time these women now have for their women and their children. It has gone beyond the level of rhetoric and families, the linkage between their work and their family or non-family is today practically assuaging women’s needs through effective social expectations and even the influence of their family life on their work. work. Members of the group with their meager resources are able to Barnett and Marshal have conducted research on these issues and their carry out some basic social and civic services.61 In barely two decades findings have shown a kind of conflict between women work and the of its existence, FOMWAN charities have implanted the society into family. It is their submission that the effects of work on the family some facets of the lives of Muslim women. FOMWAN funds a vast lives and attitudes of women and vice versa are negative. In most range of bread-and-butter projects in female and children education, cases, the demands of work have been incompatible with those of family aids and orphan cares. It begins in the kindergartens and builds family leading to increase in divorce rates, single mothers and broken schools for orphans as well as runs aids distribution for needy women families.6j At the same time, family demands have led to women and children. It has also championed campaigns against many Nigerian absenteeism, lateness and lack of concentration at work. These government policies on family planning, inheritance laws and negative effects become higher among married women with children.64 appointment of qualified Muslims as Judges sharVah courts. The Muslim students’ society of Nigeria, which went as far as THE MALAYSIAN EXAMPLE making women the vice presidents at all levels, initiated this activeness It is important at this point to learn a lot from the prevailing of Muslim women. conditions of the Malay Muslim women in Malaysia not only on the What is clear is that Muslim women, while performing their vocations as wives and mothers are also involved in various economic 6~ Prof. D. O. S. Noibi, talk given to the Muslim Students Society, University ofIbadan Branch when author was the Amir (1991-1992) and formal and informal and productive activities that are vital to the well-being and survival of discussions with author between 1998 and 2003. their families. A direct result of the above today is the presence of 63 See R. C. Barnett and N. L. Marshall, "The relationship between women’s work and family roles and their subjective well-being and psychological distress" in M. Frankenhaeuser, U. Lunderberg, and M. Chesney eds. Women, work and health, ( 39 Alozie Iheanyi, "Muslim Women Urge Govt, to Address Poverty" (Lagos: This day New York: Plenum Press, 1991) and R. C. Barnett, N. L. Marshall and J. D. Singer, 29 December 2003). "Job experiences over time, multiple roles, and women’s mental health: a longitudinal study", Journal o f Personality and Social Psychology, (1992): 62, 634­ 60 Ahmad Hashim Tijani, “A Study of Islam and Media in Contemporary Nigeria,” 644. (M.A. Thesis, The International Islamic University, Malaysia, 2004), 50. 64 C.E Ross, J. Mirowsky and K. Goldsteen, "The impact of the Family on Health: 61 Ibrahim Olatunde Uthman, Feminism and the Contemporary Society (Ikere Ekiti: the decade" in review, Journal o f marriage and the family, (1990): 52, 1059-1078. Al-Mubasheer Islamic Publications, 2001), 86. 154 155 UNIVERSITY OF IBADAN LIBRARY movement contradicts the realities of today. 0 The emergence of Malay issue of niqab but also their socio-economic, domestic and political women in administrative and political positions has changed the power roles in the formation jurisdiction. In Malaysia, by the late 90s, many relations in the family and society. This followed the massive Muslim scholars had come to terms with the projection of the country recruitment of Malay Muslim women in to the paid labor force after as an Islamic state following the appointment of the immediate past the 1970s economic boom from oil. Thus the equations of power in Prime Minister of Malaysia, Dr. Mahathir Mohamad in 1981. Such Malaysian families actually changed and women took over the reins of Muslim scholars like the Shaykh al Azhar, Muhammad Tantawi, Yusuf power in not only the domestic realm but also in many administrative QaradawT, the late Muhammad al-Ghazall, have at one time or the and political positions. other hailed the Malaysian model of an Islamic state.65 In fact, a lot of commentators had expressed their marvel at how the country was CONCLUSION grasping with the concept of a modem day and Islam as a religion.66 Muslim women in Nigeria are unanimous that Muslim women The whole world was therefore not taken completely unawares when in in the country have an important role to play to pull women out of the 2001; the ihen Prime Minister, Dr. Mahathir Mohamad finally boldly abyss of decadence and backwardness without being hindered by the declared that Malaysia was an Islamic country.67 * What is rather use of niqab. Hence, FOMWAN in Nigeria and other Islamic female shocking about this modern Islamic state is that Muslim women who organizations represent solid platforms in mobilizing all Muslim are usually portrayed as backward and oppressed by a patriarchal Islam women, educating them and instilling in them active and full and therefore need to be emancipated are in fact playing a leading role participation in both Islamic work and other public roles in addition to in all sectors of the 'Islamic Malaysian' Society, adorning their their roles as mothers and wives. This, the paper submits is inline with Islamic scarf. The visibility of Malay Muslim women who make up egalitarian interpretations of Islam as uphed by Shaykh al-Albanl. It is about half the Malaysian population today could be said to reflect what true that some may argue that the above egalitarian interpretations of this author has earlier termed the re-emergence of the phenomenon of Islam as upheld in this chapter are not more correct than misogynistic authentic Islamic feminism.00 interpretations of Islam. The notion of Islamic feminism is held by Since its independence in 1957, Malaysia has engendered a Fatima Mernissi and others like her who at the same time hold that the remarkable women’s entry into the paid labor. Their percentage has social laws even of the Qur'an support gender inequality. Just as increased from about 30% in 1957 to about 4Sfo in 1995. Today Malay Fatim Memissi is at great length depicting her own perception of the Muslim women enjoy basic constitutions, rights. They enjoy the Prophetic egalitarian teachings and how the Prophet in a period of freedom to vote, run for office, pursue education and hold great stress and turmoil gave in to the whims and caprices of a stem administrative and political positions as notable as university 'Umar who at the head of patriarchal elite subverted these Prophetic presidents and government ministers.69* Contrary to the claim of the egalitarian teachings as it is perceived today in most Muslim traditional Norwegian Professor, Ingrid Rudie, the Islamic revival in the 1980s societies.'1 But the same 'stern 'Umar' who according to Mernissi led has not curtailed the rights of Malay Muslim women. Her submission the patriarchal elite that subverted the Prophetic egalitarian teachings that the Malay husband had the right and duty to sanction his wife's was responsible for sustaining the unique and egalitarian position that Islam gave to women in many respects. For instance, the view of 65 New Straits Times, (Kuala Lumpur: March 24 1997). 'Umar that a woman is not obliged to carry out household and domestic 66 R. K. Khuri, freedom, Modernity and Islam- Toward a Creative Synthesis (Syracuse: Syracuse University Press, 1998), 6. 0 Ingrid Rudie, Visible Women in East Coast Malay society: On the Reproduction of 67 New Sunday Times, (Kuala Lumpur: September 30 2001). Gender in Ceremonial, School and market, (Oslo, Norway: Scandinavian University 6S Uthman, "Feminism in Postmodern Society," 131-150. Press, 1994), 202-289 in Ibid. 69 Ibrahim Olatunde Uthman, "Muslim Women and the Islamic State; Between 1 Mernissi, The Veil and the Male Elite, vi-ix, 85-101, 102-114; 115-140, 141-160, Political Activism and the Islamic Law: An Analysis of the Jilbab al-Mar'ah al- 161-179 and 180-188 and Women and Islam: An Historical and Theological Enquiry, Muslintah f i al-kitab wa al-Sunnah of Shaykh al- AlbanI," I KIM Journal o f Islam 106-114; 178-179, 185. and International Affairs, 2/1, ( 2 0 0 6 ) : 133-134. 157 156 UNIVERSITY OF IBADAN LIBRARY chores such as cooking food, washing clothes and even suckling her BIBLIOGRAPHY children is today upheld by most schools of Islamic jurisprudence. According to 'Umar. a Muslim woman can refuse to carry out any of Adesina-Lthman Ganiyat, "a study of liquidity and profitability in the above and only does so out of kindness for the husband. In his Malaysian Islamic banks” Master of Science thesis. words, his wife: International Islamic University Malaysia, 2005. Has certain rights over me. She cooks my food, washes my Aigbokan B. E., Poverty, Growth and Inequality in Nigeria: A Case clothes and suckles my children although she is not in the slightest Study (Nairobi: African Economic Research Consortium degree responsible for any of these duties. I enjoy peace of mind on her Research Paper 102, 2000). account and I am protected from committing the sin of adultery. In Al-Alban! Muhammad Nasir al-DTn, (1997), Jilbab al-Mar’ah al- view of these advantages, I put up with her excesses.'" muslimah FI al-Kitab wa al-Sunnah. (Jordan: al-Maktabah al- According to Fatima Memissi and many others like her who are Islamiyyah, 4th edition. not satisfied with the above egalitarian interpretations of Islam, there Alozie Iheanyi, "Muslim Women Urge Govt, to Address Poverty" are many misogynist traditions narrated by Abu Hurayrah and other (Lagos: This day 29 December 2003). male companions like him to curtail the rights of Muslim women. As a result of their so-called misogynist perception about women, such male Al-Alurl, Adam ‘Abdullah. (1985). Al-Islam Al-yawm Wa Gadan FI companions quoted 'stupid and opportunistic m isogyn ist' Prophetic NayjTriyyah. Egypt:Matabi‘Al-Mukhtar Al-IslamT. traditions about women, though they were put under strict vigilance by Arkoun Muhammad. (1994). Rethinking Islam. West view: Boulder & the Prophet’s youngest wife ‘A’ishah, who took it upon herself to keep Co. Press. the record straight/3 Fatima Memissi’s conclusions above leave no one Al-Attas, Syed Muhammad Naquib. (1993). Islam and Secularism. in doubt that she saw the Prophet as the author of the egalitarian Kuala Lumpur: ISTAC. message of Islam, hence he was not under any divine spiritual Ashraf Sayyid Ali, (1991), “Islamic Education: Evaluation of the guidance on the matter of veiling and seclusion of his wives It is Achievements of Previous Conferences” in Education perhaps because of the above apparent rejection of the divine origin of Conference Book, Amman, Jordan, Islamic Studies and the Islamic message by Fatima Memissi and her secular and western Research, p. 74. aspirations for Muslim women that she is regarded as a foremost Bugaje, Muhammad Usman. (Thursday 17th August 1995).Towards a Muslim feminist who has “extricated herself from the cultural or global Women Islamic Movement, the text o f A keynote ‘Islamic loyalty’ that is believed to plague” many Muslims who are Address at the formal opening of Tenth Anniversary of described as Islamic feminists in this chapter.2*47 FOMWAN held at the Conference Hall of the National Mosque, Abuja. Available at ° on his conscience. Conseouentlv, one Whatever be the form of trial or the nature of the court, the cannot on assumption of office resile from the position taken when crucial thing is to do unalloyed justice m the mattei submitted for sweaiing the Oath. After all, Allah is well-aware of what we do and adjudication. The trial judge has an onerous responsibility and this is | say. He knows our intentions. why so much store is set on the integrity, the ability, the caliber and quality of those who at appointed to the Bench. After all, a judge The ol. h taken on appointment as a Judge is a promise, a pledge and an undertaking made to the Creator in the presence of holds his office in trust ior Allah. He must therefore like Caesar’s wife witnesses or before the person authorized to administer such Oath. be seen to be above board. Allah is He who confers judicial Therefore, whether one administers the Sharia or the Common Law, he preferments and a Muslim judge or ruler should epitomize justice and should not betray his trust. See Surat Maida, Quran IV, Ayat 105. His has a duty as a Muslim to be fair, just and equitable. For thus has Allah said in Surat Maida:- judgment should not be beclouded by prejudice, or any type of discrimination either on grounds of envy, hatred or even religious If you judge, judge in equity between them. For Allah differences. The Prophet of Islam set a worthy example in this regard loveth those who judge in equity. when He gave judgment against Taima Ibn Ubairaq in favour of a few I have given attention to this question of oath taking under the even though the former professed to be a Muslim. constitution to show that it is more a matter of conscience rather than Similarly, there is also the classic example of a Jew who was whether that should be of concern to a believer. The true believer is involved in a case with Khaljfa Ali in the Court of Kadi Shurayh. The God-conscious in all he does and knows that whether he swears or not, learned Kadi inspite of the pre-eminence of Ali’s position, upheld the he is accountable to Allah and if he acts contrary to the dictates of objection of the Jew that the evidence tendered by Khalifa Ali in Allah (S.W.T.) he will surely be punished for his transgressions. It is support of his claim of ownership of the armour in the possession of perhaps important to say that under the Islamic law, oath taking plays the Jew was inadmissible, since both ‘Kambar and Al-Hasan’ the two witnesses of Ali were his children. Consequently, judgment was UNIVERSITY OF IBADAN LIBRARY initiates proceedings. All proceedings are governed by relevant rule of entered in favour of the Jew against All, ‘the Khalifa’ (See History of court which must be obeyed. However, over the years, the Common the Caliphs by Jalal Uddia A’s Sayuti). Law Courts have ceased to be slaves to the rules, and have oftentimes I do not find it necessary to make detailed definitions of the relaxed the rules in favour of doing substantial justice especially where word ‘justice’ or ‘the dispensation of justice’. I suppose every a strict adherence or application of the rules will result in injustice reasonable man knows what that elusive word is all about. Any one being done to either of the parties. who has been robbed of victory or who has been denied his right or due deserve, knows what it is like to be unfairly treated. It is certainly injustice to condemn a man unheard. It is wrong to be a judge in one's own case. These twin pillars of natural justice demand that both parties to a dispute be given a hearing before a decision is taken, and that no man shall be a judge or jury in his own case. In plain language however, ‘justice is ordinary fairness, fairness in adjudication, fairness in the adjudicating process and fairness in the ultimate decision reached by the adjudicating authority or the decision making body’. (b) Witnesses at the Trial - There is no doubt that justice depends on the evidence adduced at the trial. The judge does not manufacture evidence, nor does he act on whims and caprices. He relies largely on the testimony of witnesses. And it is correct to say that in any given case, the testimony of parties and their witnesses provide the anchor sheet for the judgment or the decision of the court. This then makes the role of a witness in a trial very important. Generally, success or failure of a case, depends on the credibility of witnesses at the trial. A false witness can cause havoc. A false witness is a purveyor of injustice. The evidence of a witness can make all the world of difference between justice and injustice. And that is why Allah demands that witnesses themselves, aside of the trial judge, must be just. Their role in the dispensation of justice cannot be ignored or played down. In both systems of law, there are,, rules relating to the competency, compellability and admissibility of the evidence of witness. In summary, witnesses play crucial roles in the administration of justice. (c) Parties at the trial-next are the parties in an action. They are the ultimate beneficiaries of the decision of the court. They carry the can and bear the brunt. Subject to the applicable rules of court, it is the duty of a party in any action to prosecute his claim and to tender evidence in support of same. The general burden of proof is that he who asserts must prove. As is often said, it takes two to tango. So also invariably in all trials, there is a complainant and a defendant. Often it is the aggrieved party or he who feels cheated out of bargain that in UNIVERSITY OF IBADAN LIBRARY Penal System In Shariah of God and the rights of man respectively, therefore under Islamic law any punishment which is classified under hadd means a punishment which has been prescribed by God in the By revealed test of the Quran or the Sunnah, the application of which is regarded as the right of God i.e. Hadd Allah and this Hadd have three main ingredients: ABDULKADIR ORIIRE* 1. That this punishment is prescribed in the public interest. 2. That it can not be lightened nor made heavier. INTRODUCTION 3. That after being reported to the judge, it is not to be pardoned either by him or by the political authority or The penal system in Shariah which means the systems by the victim of the offence. of inflicting punishment for offences, had from time immemorial been a subject of controversy. Misrepresentation The unchangeability of the hadd punishment is supported by and attack by the Christian West as well as those people who the text of the Quran which says: “These are the limit of Allah, are brought up under the tutelage of Western law, western do not transgress them”. These offences are generally agreed to thinking and western brainwashing to the extent that the mere be six in numbers; namely:- mentioning of shariah one is branded as unprogressive who 1. Drinking of alcohol wants to go back to the stone age where thieves’ hands were copped up, adulterer stoned to death and alcoholic canned or 2. Theft flogged, without wanting to know that punishment in Shariah 3. Armed robbery has not only defined ([hudud) penalties but as well as discretional (Ta’zir) punishment. " 4. Illicit sexual relations (such as adultery, fornication, homosexualis:.., lesbianism and bestianism). They could not even see the rationality behind Shariah giving preference to the right of the majority over that of an 5. Slander accusation of unchastity individual, nor could they understand the Shariah legal system 6. Apostasy whose aim is to give mankind the required peace through the There are others considered to be criminal offences but which could protection of life and property as well as protection of family not be put under hadd offences. These offences are murder, assault life through protection of genealogy, and granting of honour because they lack some of the ingredients mentioned above. Such and dignity to humanity as well as providing rights and offences on which the culprit could be forgiven by the victim or his obligations for every creature living under the sun. relatives or punishment reduced by them. DEFINITION OF ISLAMIC PENAL LAW PUNISHMENTS FOR CRIMINAL OFFENCES (HUDUD) The generally accepted norm in Islamic law is that all It must be understood that various punishments are laid down duties and obligations are divided into two categories. One is for all these offences such as: known as haqq Alah, and the other as haqq Adam i.e. the rights (a) Amputation for theft * Abdulkadir Oriire is a retired Justice and former Grand Khadi of (b.) Stoning to death for adultery, rape, homosexuality Sharia Court of Appeal, Kwara State (c) Canning for defamation, fornication and drinking alcohol. UNIVERSITY OF IBADAN LIBRARY wrapped up in bed does not constitute adultery or (d) Banishment for attempted armed robbery i.e. where neither fornication. death happened nor property taken 6. Where the proof of adultery is as a result of pregnancy such (e) Crucifixion for robbery i.e. where property is taken and killing a woman must not be married or have been married. of the owner is involved. 7. Where the accused confessed to the commission of the Other punishments for other offences like murder or assaults could be: offence and did retract it before being punished. Punishment should be abandoned. (a) Diyya (bloodwit) for murder, pardon or restitution IN THE CASES OF THEFT (b) Qissas retaliation for causing grievous hurt 1. The value of the item stolen must not be below the (c) Forfeiture, closure and destruction of property or objects equivalent of Va dinar. used in gambling, prostitution and drinking alcohol. 2. The accused must be sane. PRE-REQUISITES FOR THE PUNISHMENTS 3. The accused must have attained the age of puberty. In Islamic criminal law certain pre-requisites are needed namely:- 4. The accused must not be the father of the victim. (a) That every culprit shall be personally responsible for his/her 5. The theft must not be out of necessity i.e. hunger. crime. This tally with Quranic injunction 6:165 "Each soul 6. The property, the subject of the theft must be one that can eameth only on its own account nor does any laden bears lawfully be sold. another's lead”. 7. The property must be stolen from a (hirish) secured places. (b) That there must be proof beyond all reasonable doubts before a person is convicted. A was reported to have 8. The culprit must not have been entrusted with the articles hctdlth said that It is better to let nine criminals go free than to before. punish a single Innocent person, 9. It must not be in a place where every person is free to enter (c) The culprit must have attained certain status before or have access to. punishment could be inflicted, ON MURDER AND CAPITAL PUNISHMENT THE ITATUI THAT THE CRIME OR CULPRIT MUST I left this to be described separately because it has a peculiar ATTAIN BEFORE PUNIiHMENT COULD BE INFLICTED approach in its enforcement in that family of victim can pardon, In the ease of offence of adultery! receive compensation or give order that the sentence be effected. In other words the offence falls into the category of civil injury rather 1, The culprit must be an adult, than that of public offences or crimes, for it is the relatives of the 2, Must have been married, victim who have the right to demand retaliation, accept compensation or pardon the offence all together. 3, The marriage must be legal i.e. one recognised by Islam, In this respect the relatives of the victim can sanction death for 4, The offense must be proved by four unimpieeable culprit, or reduce the punishments or payment of compensation i.e. witnesses, blood-wit which is 100 camels or its equivalent. 3, There has to be witness o f penetration of the male organ into the female organ, The mere founding them together 181 UNIVERSITY OF IBADAN LIBRARY ON RETALIATION FOR INJURY TO BODY These shall briefly be considered below. These rights went beyond merely a matter of human rights which are being dished about by the Also Qisas i.e. retaliation for assault could be physical West. retaliation or compensation based on the estimated value given to the part injured e.g. impairing of the functions of both members of limbs THE RIGHTS OF ALLAH that are pairs i.e. hands, legs, eyes, lips, ears, breasts. Here a half of the As the Creator, Nourisher, Cherisher, Provider and Protector of blood-wit i.e 50 camels or its equivalent shall be paid. On wounds to every human being, Allah has rights upon every person that he should the head or abdomen or on the lower lip a third of the compensation. have faith in Him alone; associate none else with Him; obey Him; and In case of tooth, wound exposing the bone, or miscarriage of His Prophets, worship Him by offering prayers (salat), paying poor- child in the womb 1/20 is payable etc. due (sakat); keeping fasts of Ramadan, performing Hajj and being prepared to sacrifice everything even his life in His cause. General damages or compensation are accessible by the court in all other cases. THE RIGHTS OF SELF MODE OF EXECUTION OF THE PUNISHMENT OF In order to have peace and balance in his own life, a man’s self FLOGGING has rights upon him that he should provide his body clean, good food, decent dignified dress, rest and cleanliness. He should not consume The hadd or defined punishments of flogging for fornication, blood, intoxicants, carrion, or flesh of pig and other prohibited animals, wine drinking, and scandalous allegations of unchastity has laid down should not indulge m celibacy and not to commit suicide or torture his manner of their application. Infact it is evident in the application that body. they constitute a form of public shame and religious penance rather than a physical ordeal, for the one who administers the iashes must THE RIGHTS OF OTHER MEN hold the whip between his fingers, must keep a stone or similar object As an important step to make people live in peace and harmony under the arm he is using and must not raise his wrist above the level and to save the society from conflicts and tensions, Shariah makes it a of his elbow. u duty of every person req iring him not to commit against them any Apart from the above mentioned penal punishments, there are crime (e.g. theft, robbery, murder, hurt, forgery, cheating, adultery, several others which are called Ta’zir left to the discretion of the judge fornication, sodomy, slander, or calumny, or other injurious activities or that of the constituted authority to enact or pass. Such a punishment e.g. gambling, speculation, telling lies, back-biting or harm them could be like confiscation of property, reprimand shaving of beard, through exploitative commerce e.g. (hoarding, black marketing). His parade in market places, imprisonment, banishment, suspended wife and children have rights to receive kindness and necessities of life sentences etc. from him. His near relatives also have rights over him to be generously treated, his friends, neighbours, and acquaintances have right to receive However the entirety of Islamic Criminal and Civil Laws are courteous and good treatment, non-Muslims also have right upon every subsumed under certain rights and obligations i.e. Muslim to be fairly and equitably treated and not to have the religious (1) The right of Allah leaders slighted or insulted. (2) The right of self It was Shariah which laid down from its inception law against (3) The right of other human beings and genocide and crime against humanity. It laid down rules guiding the execution of war, no children, women, religious leaders, the weak (4) The right of other creatures. should be killed nor those who surrendered and laid down their arms. It further laid down that no crop should be destroyed and that soldiers could only take from enemies farm only what they wanted to eat. Also 1 QT UNIVERSITY OF IBADAN LIBRARY places of worship should never be destroyed. These are the rules laid cannot be a judge in his own case or in a case where he has an interest down from time immemorial which the world has just began to or that a judge should not have prior knowledge of a case. practicalise through setting up of tribunals to try some of such crimes. It is also Shariah which laid down that parties must be placed THE on equal status, before the judge neither the poor nor the rich, neither RIGHTS OF OTHER CREATURES AND OBJECTS the ruler nor the ruled must be given a preferential treatment or Animals, other creatures and things which have been harnessed consideration. There is a Hausa adage “Kulia manta sabo” is a fitting for man to serve his need possess rights upon him, that he should not epithet of an Islamic judge. In short it laid down that parties must not recklessly or wantonly harm or destroy them or make them for his only be placed on equal terms but must be treated equally before the sport. For instance, no animal should be killed by continuous pain, no judge and that every person must be equal before the law. There must bird be caged for harming it, no tree be cut without purpose, no not be one law for the rich and another for the poor. vegetable nor fruits be destroyed or allowed to rot, and no water or The principal of non-retroactivity in law as well as legality of electricity be wasted. crime which in simple language means that a person cannot be Whatever a man does in relation to these four categories of punished for non-existing law and that punishment could not be made rights mentioned above shall be put on the scale of punishment or retroactive had been part of the Shariah system from time immemorial, reward to be awarded by Allah as well as by the civil authorities. That the theory which surfaced only with the article of French Declaration is why if a man keeps a domestic animal but failed to feed it, the of rights of man in 1789. So it is the same law which laid down the authority shall force him to feed it or dispose of it by sale to some one principle of non-violability of life, property and honour of every who can do that. The ultimate objective of Islamic law is the universal human being. All what is now known as principles of fair hearing had common good of all created beings, encompassing both our immediate long been respected and honoured by the Shariah. welfare in the present and our ultimate welfare in the hereafter. This objective of the universal common good is a distinctive characteristic CONCLUSION of Islamic law. That means hat no species or generation may be excluded from consideration in the course of planning and Those who hated Shariah, and they are many, through cultural administration and issuing of rights which belong to every segment. or religious bigotry concentrated their attack on few aspects of Islamic criminal punishments such as amputation, stoning and lashes, the proof ISLAMIC LAW IN CONTEMPORARY SOCIETY of which are difficult to marshal. We should therefore not throw the Islamic law in the contemporary society has measured baby away with the bathwater. We should remember that the aim of creditably well in all theories attributable with any civilized law. It was any effective law should be to protect life, property, honour and Shariah which laid down right from its inception that man is bom free dignity of the citizens as well as maintain peace and harmony in the and innocent and before he/she could be held punishable for an nation which has never and could never be achieved by the law being offence, such offence has to be proved beyond all doubts. This is bom operated in this country. out of the theory of “He who asserts must prove” and that “it is better In fact a recent research on the effectiveness of Shariah showed that the ruler is wrong in forgiving than wrong in punishment”. This that Saudi Arabia using Shariah within a period of 25 years had leads to the fact that judgement could only be obtained through recorded only twenty-five cases which warranted amputation of hand, procurement of authentic evidence. It is Shariah which laid down so while Egypt which had abandoned the Shariah for other system had many golden rules such as non-discrimination on the basis of religions recorded well over 30,000 of such case during the same period. or tribes. (The case of a Jew named Ubayriq who was accused of theft and brought before Prophet Mohammad is a test case), also that a man UNIVERSITY OF IBADAN LIBRARY Islamic Economy: Between Reality This fact probably informs the common approach of Muslim And Fiction contributions to economic debate which largely focus on Islamic recipe for curbing certain economic maladies visible in non-Islamic economy By such as Nigeria. Such maladies include usury, hoarding, cheating, bribery and corruption. The underlying assumption of this isolatory approach is that any system which avoids this economic crimes (to ISHAQ O. OLOYEDE* Islam) shall prosper. The little consideration is given by many to the fact that almost all the known economic systems condemn in theory all INTRODUCTION the vices - except usury and hoarding. The topic of this write-up presupposes that the economic The differences however lie in the fact that while Islam sets system currently operational in Nigeria is both ailing and unlslamic. certain machinery in motion to discourage those vices, most of the The mam txhrust of this existence is fixed as presenting an economic other systems, almost invariably arc self-destructive by tolerating or system capable of revamping the battered economy of Nigeria. Our accommodating certain situations and practices which make the first obstacle is defining the purpose or goal of the exercise. Is it purely committal of such vices imperative. an academic exercise? Is it only to mock and ridicule the present without any means of operating the suggested option? Will an Islamic 2. THE ISLAMIC MODEL: A SLEEPING GIANT option be acceptable to a non-Islamic nation? Is Islamic government Mr. Saleem Hassan of the Islamic Council of Europe summed not a pre-requisite for operating an Islamic economic system? up the general view that Muslims all over the world have not been able The truth of the matter is that Islam as a system operates to make Islamic economic system a show-piece when he says: through a network of an integrated and interdependent sectors of life One aspect of the system cannot operate efficiently without the We have to face with regret the fact that the concurrent operation of the others with which it is interrelated and Muslims themselves have done little to evolve interdependent. The Qur’an points out the futility of selective adoption free and equitable national orders. Some of the of Islamic no ms and values. n< causes can 1 e traced to colonial domination and to the failure on the part of people who occupied Is it only a part of the Book that you believe in and positions of authority to live up to the principles reject the rest? But what is the reward of those of you and ideals of Islam. who behave like this but disgrace in this world and on the Day of Judgment, they shall be consigned to the It can be said that Muslim leaders of thought, political most grievous penalty. Qur’an 2:85. functionaries and scholars have proposed alternative international monetary orders which are based on Islamic principles. Such proposals It is then clear that Islamic economy thrives best under an include the formation of organizations of Islamic conference, Muslim Islamic Government, guided by an Islamic ideology. However, Islamic World League, International Association of Islamic Banks as well as norms and values, if allowed to meaningfully influence vital aspects of Daar-ul-Maaii-I-Islamii (DMI), among others. Unfortunately, rather a system that is not apparently Islamic may improve significantly the than promoting the viability of the Islamic option, the models tend to output of such a system. This underlines the intrinsic value of the provide a proof to an ordinary mind that the Islamic option is at best Islamic precepts which make them valuable to all their sincere patrons. not relevant to the present age. For instance, the (Islamic Monetary Fund), Daar-ul-Maali-I-Islamii (DMI) with headquarters in Geneva, at Ishaq O. Oloyede is a professor of Islamic Studies and the Vice-Chancellor, its formation in 1981, had an authorized capital of US $1 billion. By University of Ilorin, Kwara State, Nigeria. 1984, the paid up capital was US $316.4 million contributed by more 186 UNIVERSITY OF IBADAN LIBRARY than eighteen Muslim countries. At a press conference in London in 1985, the then new Chief Executive of the fund, Dr. Sanni El-Darwish, the roles of Islamic banking assigned to it, it shall cease to fall into the disclosed that the fund recorded a net loss of US $27.9 million and US ambit of what a bank is, and can only be appropriately descried as an $19.5 million at the end of 1983 and 1984 business years respectively. investment center. So rather than calling for Islamic banks, it might be This unfortunate disclosure among many others, depict that Muslims appropriate in our view, to recommend Islamic investment agencies are yet to squarely and successfully address the challenges of the whose functions shall include those of the traditional banks. It is our international monetary system. candid view that all efforts at creating Islamic bank shall continue to Furthermore, we are yet to find in contemporary times, a produce hypocritical exhibition of exaggerated piety which pursues the country that can genuinely be described as an Islamic model. We have shadow rather than the substance. We believe that it is necessary to no facts to contest the assertion that: convince Muslims that investment, rather than savings, is an Islamic option to the current banking system. There are almost fifty independent sovereign From our analysis of the reality on the ground, shall we fold Muslim States, and not one of them has adopted our hands and delude ourselves with nostalgic memory of the Islamic the Islamic order in its true sense. Are the past and watch our common heritage - the world - being brutally Western scholars then not justified in saying that vandalized by our neighbours? Our response is NO! We must the Islamic order, whatever it might mean in challenge the present system without creating any sacrosanct area. The theory has no practical validity? whole system at all levels needs restructuring through the adoption and integration of viable options. This leads us to another critical One major obstacle in the path of creating an Islamic model is dimension which we shall address immediately. certainly the current international monetary order which renders ineffective the values of Islamic attempts. But this does not totally IS THE PRESENT ECONOMIC SYSTEM GENUINELY OPEN absolve the Muslims of culpable indifference, greed, selfishness and TO FRUITFUL INTERACTIONS WITH ISLAMIC avarice. Whatever an individual Muslim country does is vitiated by the THEOREMS? imposing might of the international monetary order and the gullible 'Seonem lcs' or ‘econom y’ will not change from being what adherents to certain ‘sacred’ economic assumptions. As an illustration, they are lim ply by prefixing with 'Islamic'. leon o m ici. developmental the Islamic country of Sudan had to grant special exemption from the studies, and Indeed social sciences, have been seen as having peculiar payment of Zakat and ban on usury to a Saudi company in order to sacrosanct general principles and assumptions which, to the modem make the latter agree to invest in the National Oil Company of Sudan social scientists (Muslim and non-Muslim), are not only Immutable but which was to raise funds for the exploitation of the natural resources of all-time eternally valid, It is regrettable that the protective output Sudan. parroting errors and incomplete circumstantial truth as valid basic Even Islamic Development Bank is being forced to impose principles and philosophy on the excuse of precedence and 'tested' certain amounts of usury on its debtors in the name of administrative experience, The rigidity, prospective perception in our view , gives services. The US $20 million granted by the IDB for the reactivation of little room for change and new phenomena, §§, if Muslims propose the University Hospital in Ankara was with 3% charges. The World any alternative to the present system, the social scientists are quick at Bank, we were told, grants loan to countries at 8.%% interest rate. writing o ff such developments as "Islamic revivalism", resurgence or Another affliction of Islam is the uncritical Islamic adaptation militancy, io m e consider Islamic economic system as contrived of current terminologies. Our study of the so-called “Islamic banking”, Muslim reactions to the socioeconomic challenges of the West, The as an example, convinces us that there can be no such thing as an latter position, we need to quickly add, Is not entirely baseless, Islamic bank properly so-called, because by the time a bank carries out 1 Rather than consider Islam, scientists look at Muslims with their frailties, and explain away Islamic alternatives as having only 1 00 Islamic garb, This has been succinctly put as follows! UNIVERSITY OF IBADAN LIBRARY For the social sciences, Islam is that something J of the combination of economic growth and major structural changes about the lives of Muslims, and hence they have away from primary (extractive) production to secondary production a greater tendency for focusing on what they which leads to high standards of living”. believe to be something about the livelihood of Certain concepts in our view need to be redefined to conform Muslims, and to view Islam as a mere factor with reality. The definitions appear to measure economic growth and therein. development in terms of technological growth and material well-being Consequently, the social scientists largely consider Islam as of the people. This contrasts sharply with Islamic concepts of having to do with creeds and rituals rather than a complete way of life. economic development. Furthermore the “want” of the consumer shall So one can see the basis of their bewilderment at the public functions also be taken as legitimate, reasonable and equitable want of the of Islam, which by their own training and make-up are not possible for consumer, which must not be at the expense of the needs of other a religious system which must be inhibitive, distracting and a nuisance members of the society. Well-being therefore should be measured to development. So rather than consider Islam and Islamic values as along with social equilibrium of the society. It is customary for factors for modernization, they explain them away as products of traditional economics to set its goals as eradication of poverty, yet breakdown in the modernization process. Permit me to round-off this eradication of material poverty if at all attainable is not an assurance of section in the words of a distinguished Islamic scholar who says: satisfaction and well-being so it is possible that some economic assumptions address the symptoms having taken them for causes with The outlook of the social sciences on religion in the result that the removal of the symptoms themselves become a general and Islam in particular has been so recurrent wasteful exercise for as long as the causes remain un­ rigidly bound by the precepts of the overriding addressed. This possibility calls for critical investigation. social science model of development, and so Islamic philosophy of sound economy, on the other hand is that coloured by the polemics of orientalists that it which assures material and psychological well-being of the people but cannot come to terms with the reality of the based on the unshakeable spiritual values. This takes cognizance of Islamic world today, save for through a reality that ‘the man rial’ alone in an isolated case, cannot yield any complete volte face. meaningful communal satisfaction unless integrated with moral as well Having realized this fundamental problem, one needs to persuade the as spiritual well-being for the ultimate goal of a permanent, genuine, social scientist, particularly the Muslims among them to reliable and equitably balanced development of not only the individual genuinely accommodate useful suggestions on every particular but also the society. Thus “well-being” is measured not only physically matter of the system irrespective of the level of challenge it but also spiritually. poses to the present order. On the other side, is there a complete The ultimate, in Islam, is not mere comfort but falaah - eternal Islamic theoretical model from which other systems of prosperity and contentment. So, material property is not just a comfort economy can profit? for mundane survival, but also of the hereafter. This philosophy, thus propels a real Muslim to seek the common good of the community in 3. ECONOMY AND ‘ISLAMIC’ ECONOMY order to have all-round pleasure and satisfaction in this world and in Economics has been defined as what deals with efficient use of the hereafter. resources in best satisfying consumer wants. Sound economy is It must however be noted that “Islamic economics”, if the term operational when resources are efficiently managed in satisfying represents any reality, is not a set of divinely imposed fixed system consumer wants. Taiwo, a renown economist defines economic growth that does not require human input. The fact is that Islam lays down of a country as "a sustained increase in the output of a country, general rules or principles which must not be discountenanced if a whether total or per capita and that economic development is a product sound economy is to be achieved. So while Muslims who conjure certain “Islamic models” which eventually fail are not condemnablc. it UNIVERSITY OF IBADAN LIBRARY is also true that the cause of the failure may be traceable to the human fixation of the principles as well as the neglect of other non-economic should be, to the extent of the inconsistency, a nullity. (Then we are variables. This leads us to the stark reality that rather than “Islamic not building in vain). economy” the various Muslim attempts are towards Islamized The Qur’an, the revealed words of Allah says: economy. Strictly-speaking, the present writer does not see the prospect Say (to believers): if it (be) your fathers, your | of designing an Islamic economy because it will be difficult if not sons, your spouse or your kindred; the wealth impossible to delineate the precincts of economy within the Islamic that you have gained; the commerce in which social order because of the existence of certain factors that are you fear a decline; or the dwellings in which you ordinarily non-economic in nature such as the penal system and the take delight that are more valuable to you than security network but which are vital to economic studies and stability God, then wait until God brings about His Will. due to the interwovermess and integrated nature of the Islamic system. For God does not guide a transgressing people. Islamic ‘economics’, therefore, must not be restricted to the scope of (Qur’an 9:23). traditional economic study. The challenge this situation poses can be tackled if Muslim Allah further questions the rationale of entrusting ultimate decisions on economists in collaboration with Islamic scholars, redefine the scope, all matters to the whims and caprices of Man who may pursue his lust objectives, goals and indices of economic development to at the detriment of his own existence. accommodate Islamic values, norms and practice, which to an ordinary economist, may be extraneous to economic studies. But if they listen not to you, know that they only follow their own lusts. And who is more astray 4, THE IDEOLOGICAL FRAMEWORK OF A SOUND than one who follows his own lusts, devoid of guidance from God? Allah guides not people iliew h eri, w§ have considered the Islamic recipe for the all= given to wrong-doing. (Qur’an 28:50). round balanced development ot Nigeria, we do not Intend to repeat details here, Suffice for this occasion is to reiterate an aspect of that Allah asks rhetorically: study, which we consider basic to the development of a nation, and Nigeria as a case in view, And this basic factor is the Ideology of the Which then is the best - he that lays his Nation, . , , foundation on piety to God and his good Ideology or philosophy guides the operation of a system, In pleasure - or he that lays his foundation on Islam, the basic ideology is that Ood is the "Sovereign" and so the shifting sand - cliff ready to crumble to pieces? irund norm of the nation, The head of the State is a vicegerent ... The building which they purportedly built (representative) of God, This philosophy, w§ argued is iega ly will ever be a source of confusion in their hearts accommodated by the successive constitutions of the Federal Republic until their hearts are shattered. Allah is All­ of Nigeria, the preamble of which places the nation "under God , What Knowing, All-Wise. (Qur’an 9:109-110). is then lacking in Nigeria is placing appropriate weight on that constitutional declaration and formulating policies on the premise that The creator of man knows that certain matters must be decided the ipifrfmte Head of State and the grand norm is God and not the universally as general rules which are not subject to human judgement temporal Head of State nor human fabrication called the constitution, which may be influenced by mere infatuation. Allah says: And that all ether provisions which is at variance with that ideology UNIVERSITY OF IBADAN LIBRARY ... The indecent and the decent are not on the offerings is God. In addition, a critical and dispassionately objective same pedestal, though the abundance of the study convinces us that what is objectionable to Islamic economic indecent may dazzle you. So be conscious of principles are also not recommended nor promoted by either God, O you the rational ones, So that you may Christianity or African traditional religion - the two other predominant prosper. (Qur’an 5:100). religions in Nigeria. The sense of morality of the patriotic atheists is Even for material benefit of the nation, the consciousness of also likely to accommodate such high values. In any case, what the God is cost-effective and socially profitable. It has been proved that the western world has imposed on the world as religiously neutral political fear of being apprehended and eventual reprisal is a vital deterrent system is after all, in reality, not that neutral. The strength of the against the committal of crime. Consequently, if the state is to Islamic approach lies in the viability and utility. effectively police her citizens against the committal of economic and other crimes, the cost might not only be prohibitive but also 5. FACTORS OF PRODUCTION AND THE DISTRIBUTION OF unaffordable. If, however, the consciousness of God and His definite RESOURCES: A RE-EXAMINATION OF PERCEPTION appraisal is entrenched by the state into her citizens, there shall be little Modem economics pays much attention to the politics and control of what is considered as factors of production. It is the acid test need for detectives and security operatives. Embedded in the Islamic ideology which places sovereignty in of the ideology of national economy. The other factor which attracts similar attention of the economists is the society’s objective of a God is also a firm directive that the human leader of a nation must be national economy with particular reference to distribution of wealth carefully chosen by the people if the management of the resources is and income. In the case of production, Islam supports both public and expected to be efficient. The Qur’an informs us that: private control of the means of production. Justice and equity being the Surely, Allah commands that you vest authority guiding principle in both production and distribution of wealth. However, issues involved, we must admit, are not that simple. There into the hands of those worthy of it. (Qur’an are problems inherent in the perception and evaluation of the major 4:58). components of the production and allocation theories and principles. This sacred duty of choosing a credible leader is inalienable We intend to examine the terms under this section with a view to calling attention to certain inherent elements and implied propositions right of the people. Little wonder then is to be made of the abysmal which might not be ordinarily apparent in some of the terms, the failure of the economy of most of the ‘Islamic’ nations where a tiny understanding of which is being taken for granted. cabal of individuals has appropriated the wealth of the community for their respective families in the name of monarchy - system that, from A. Factors of Production the point of view of Islam - is synonymous to man’s subjugation of The factors of production are said to be: man. (i) Land or natural resources The normal question that is frequently asked about transposing (ii) Labour Islamic ideals or philosophy on a multi-religious nations is that of (iii) Capital justice and appropriateness. This question leads into being unrepentant (iv) Enterprise or management proponent of secularly which is claimed to be based on the biblical (v) Intellectual property. philosophy of giving unto Caesar what is Caesar’s and unto God what The listed factors are now to be scmtinized and redefined in the light is His. Apart from the apparent contradiction inherent in this secularist- of Islamic values and philosophy guiding each of the stated factors. theory, no sacred religion including Christianity and Judaism, contests the accuracy of the fact that Caesar and his offerings belong to God. So it will not be offensive to any religion that Caesar, in receiving what is said to be his. should be conscious that the ultimate owner of the UNIVERSITY OF IBADAN LIBRARY r safeguards had been examined in some details in a paper entitled “Islamic Recipe for an Ideal Relationship to Earth and Life. (i) Land and Natural resources Land or natural resources of a nation is ordinarily an asset but “Land”, as used in economic circles is considered as a prime it’s possession and reliance on them if not coupled with appropriate factor of production. Whether it is the state or the entrepreneur, there is human resources can be a source of economic calamity as possession the assumption that he can lay claim to exclusive ownership of the land of mineral resources has remained a factor of economic retrogression being used for production through permanent or temporary acquisition. for Nigeria and Venezuela whereas Japan and South-Korea’s lack of If acquisition is not possible, he takes the land as a free gift for which such mineral endowment must have propelled their material he is not indebted to other creatures. Consequently, in the sharing of development. profit, he does not consider other creatures or nations as qualified for a The Quran warns man of the inherent danger of asset and share of the profit as supposed co-beneficiary of the land which he had excessive reliance on it. either acquired or considered a no-man property. This in our view is laying a faulty foundation for the production process. Your wealth and your children may be Land or natural resources used in production are more often but a trial whereas with God is the than not, common benefit or heritage of mankind for which whatever highest reward. So be conscious of God an entrepreneur pays or spends to acquire cannot adequately justify as you can, listen, obey and spend in exclusive ownership. The resources are God’s benefit to all creatures charity for the benefit of your own soul. and should be so considered by man. The actual owner is our common And those saved from the covetousness Creator. Allah says: of their own souls are the ones to achieve prosperity. (Qur’an 64:15-16). To Him (God) belongs what is in the heavens and on earth and all between them and all below From our analysis, one can infer that land or natural resources the soil. (Qur’an 20:6). are common heritage used judiciously by the entrepreneur and for And He (God) has subjected to you, as from which he must of necessity provide for the welfare of other people and Him, all that is in the heavens and on earth: creature whose right to the resources are inalienable. The lesson for behold in that are signs indeed for those who Nigeria is that land, sea and other resources which the ruling class had reflect. (Qur’an 45:13). appropriated among themselves and which form the bedrock of their ‘unlawful’ wealth is after all a common-wealth of the people. So as a So, if a nation or an individual utilizes land for production, he owes matter of right the Nigerian populace is entitled to a fair share of such gratitude to God and in addition, other creatures have right to a share wealth if the economy is to be positively revived. of the common heritage which the nation or individual uses for production. Allah states: (ii) Labour The entrepreneur equipped with land and capital considers And we have provided therein (the earth) means labour as a machinery or tool for achieving his own personal of subsistence for you and for those for whose objectives. This might not be so. Labour should be considered as a sustenance you are not responsible (Qur’an partner in production for efficient realization of an equitable goal. 15:20). What constitutes labour as a factor of production is also to be well defined beyond mere activity. Islam goes further to lay down basic rules to safeguard land and natural Islamic law defines labour as an essential service which resources against unnecessary abuse of the manufacturer. These contributes to legitimate production of a lawful service or material that 197 UNIVERSITY OF IBADAN LIBRARY hopefully be credited to him whether or not the enterprise succeeds, the society or its components find valuable. Consequently, some may end up loosing both capital and the expected usury if the activities such as jest-making, sleeping, production of intoxicants, entrepreneur allows the physical possession of the capital to give him a laughing, lamentation are not regarded as labour. Furthermore, diligent false sense of ownership. Consequently, the two parties, the labour and service and loyalty are essential quality of genuine labour which the the society become eventual looser. This in our view is a major bane of employer of the labour must accord appropriate dignity by the Nigeria economy. proportionate wages and prompt payment. The labourer and the employer are individually and collectively (iv) Enterprise of Management responsible to Allah and therefore must safeguard the interest of each The management of the production processes is also vital to other and that of the society. The employer is not exploitative and the efficient and beneficial output. The management of an enterprise employee is not unfaithful, for both are aware that God is sufficient for should not measure its success mainly by material profit which accrues them. God admonishes: to the enterprise. The management must be honest and selfless by situating the management goal within the overall national development Is it they (men) who apportion the goals. message of your Lord? We apportion The management must be well immersed in God’s their livelihood in this world and we consciousness so as not to compromise national survival at the altar of raise some of them higher in rank than corporate expediency. Many managers of public and private others so that some may employ the enterprises are known and proved to have subverted national interest to services of others but the mercy of your achieve selfish and narrow interests. For the economy of the nation to Lord is better than the wealth which they be revived, both the training and perception of “management” must be amass. (Qur’an 43:32).i () reviewed and channeled towards higher ideals than mere profits which in the final analysis are, in reality, gross loss which on the long-run, is (iii) Capital injurious not only to national economy but also to the permanent The capital that is to be used for beneficial c cpnomy is not just interest of the ver enterprise which had accumulated societal interest, capital but legitimate capital. Capital which is acquired through foul as artificial momentary profit. means shall vitiate production and render the output less potent as A study of the activities of the banking industry in Nigeria will, factor of societal development. So it is necessary that the entrepreneur as far as our knowledge is concerned, convince our audience of the ensures the legitimacy of the source of the capital. Little thoughts is banks’ gradual extinction of the subsistence of the masses. Here again given to the source of capital as a possible cause of corporate failure in Islamic ideology which defines real management as that which is based Nigeria. ' on God’s consciousness and concern for humanity is likely to be of In Islam, on the other hand, the capital to be used for utmost remedial assistance to the Nigeria economy. production must be legitimately acquired. In the case of individual, it can only be through any of the three sources: earning through (v) Intellectual property productive labour; gift or inheritance. Any wealth outside the three is Modem social scientists define intellectual property in not a capital per se. production which includes innovation research, strategic planning and Loan, for instance is not owned by the entrepreneur but the technological development. Since man is expected to be conscious of lender. Consequently, the management cannot spend the money except his being God’s creature, he owes whatever endowment of his to Him on the project the lender also must have a say in the project. This - The Creator. position makes it impossible for the entrepreneur to regard the loan (a mere trust) as his and thereby divert it to his personal use. The lender who, in a usury-based economy concerns himself with usury that will 1QQ UNIVERSITY OF IBADAN LIBRARY Many verses of the Qur’an point to the intellect as one of the her head without any direct physical contact. This complaint, prime endowments granted to man by God. Intellect and knowledge expectedly, was discountenanced but eventually the consultant are therefore vital to the subsistence and comfort of human beings on reluctantly x-rayed the woman’s head and detected the existence of a earth. key which was eventually removed through surgical operation. This However, the intellect should not be used to deprive others of incident shows that what science dismisses as superstition can in fact what rightly belongs to them. Western imperialism, as an example, be a pointer to the fact that science itself is not scientific enough by misuses their intellect and technology to exploit other nations whose restricting the vision of its possessors, limiting their discoveries and misfortune is also largely traceable to lack of adequate intellect. thereby inhibiting the pace of growth and development. Khurshid Ahmad have rightly identified the western world’s use of Conversely, Islam does not teach a Muslim to disbelieve or intellect to exploit as well as the lack of intellect on the part of Muslim wish away the existence and potency of mysterious or scientifically nations as a major factor of economic retrogression in Muslim inexplicable happenings such as the mystery of the witch crafting countries. Ahmad illustrated his opinion thus: episode of the key. The Qur’an asked man to seek Allah’s protection from “the evil of those who blow on knots”. The verse implies that the ... in almost all these (Muslim) countries evil of such witch crafting is real but extinguishable by Allah’s developmental effort is modelled after protection. the prototypes of growth developed by The essence of reappraising the concepts of the “factor of the western theorists and practitioners of production” is to call our attention to the possibility of digging the planning and “sold” to the planners in grave of our economic planning through simplistic understanding the Muslim countries.... No effort worth which takes shadow for the substance. the name seems to have been made to re­ A person whose planning and management studies compels to think the basic issues of development station policeman at his gate to protect his properties at night may meet economies in the light of the ideals and his Waterloo through poor definition of “a policeman”. Is a policeman values of Islam and its world strategy. any one in police-uniform? Is he anyone employs brand designated by the state as a policeman? Is he a thief who by mistake or design finds What is being said here of Muslim countries is particularly himself recruited into the police force and who, in addition to being a appropriate to the Nigeria economy. potential thief, is also unjustly denied his wages and other entitlement Another negative aspect of intellectual property apart from the by the state? Definitely, the planner must have through simplistic tendency to exploit others with it, is over assessment of intellect. definition; put a hungry thief on guard while he goes on to sleep. So, Science and technology have brought a high level of comfort to man realistically, our perception or concepts of factors and actors in the but man must not then be enslaved by science and technology which development machinery must transcend artificiality and uncritical are only means to an end and must not be taken as absolute. assumptions. This then leads our discussion to the other economic - Science cannot be made the sole determinant of truth, there are developmental theories - the distributive factors. certain truths beyond science, therefore, man’s intellect in our view, In conclusion, the genesis and solutions are intertwined and must encompass the truth that intellect is not pinnacle of all solutions. known. The problem is not restricted to Nigeria. The cause is not just Certain things exist which human knowledge, science and technology to avoid the locally bred vices but also to redefine artificially coated may not yet be in position to insist that whatever is not scientifically definitions which are not valid. In Nigeria corruption is a factor but explicable cannot be accommodated in planning strategies. For more fundamental is having philosophy and guide. The Qur’an serves instance, of recent, .there was a report of a woman-patient who as guide and return to the path of the Qur’an is the solution to the complained to a consultant surgeon at the Lagos University Teaching Nigeria economic problems. Hospital, that another person had mysteriously implanted an object into om UNIVERSITY OF IBADAN LIBRARY References Quran 2:85 Quran 43:32 9:23 Political And Social Impact Of 4:58 28:50 20:6 Globalization 9:109-110 45:13 5:100 64:15-16 BY SAUDATU SHEHU MAHDI * INTRODUCTION The description of the world as a “global village” has never been as true as it is today. The Institute of international Studies, University of California, Berkeley (1998), noted that global and transnational processes are clearly challenging geopolitical and social terms just as the very ideas of region, nation, community, or area are confronted by what it called “the network society”. The network referring to movements, linkages, and flows that reshape and often undermine the integrity and coherence of border and sovereign entities. According to the World Development Report 1999/2000, two forces will significantly alter the development landscape in the early decades of the 21st century, with implications for how the development agenda can be tackled, who the relevant actors will be and what forms their interactions are likely to take (The World Bank, 2000). These forces are globalization and localization. It will be appropriate here to define localization first and focus thereafter on globalization, which is the nucleus of this paper. Localization is “the increasing demands of local communities for greater independence, which will be reinforced by the growing concentration of developing countries ‘populations in urban centers’ (The World Bank, 2000). Globalization predates the 21st Century having started after the World War II and rapidly increased in the 1980s and 1990s. The World Bank prediction earlier mentioned has been confirmed by events at the international level and neither the promoters nor the opponents of globalization can ignore the emerging trends. Even the events that led to and culminated in the tragedy of September 11th have been linked to globalization. (Brainerd 2001). While promoters of globalization argued that the attacks were directed * Saidatu Shehu Mahdi (Mrs.) is the Secretary General, Women’s Rights Advancement and Protection alternative (WRAPA), Nigeria. UNIVERSITY OF IBADAN LIBRARY at globalization or that it was the chief casualty, others argued that globalization would unsympathetically continue its campaign unmoved by those events far reaching as they have proved. 2. “A social process in which limitations of geography on social In view of the reality and the all-encompassing influence of and cultural arrangements fade away and in which people globalization as well as the divergent views on it, the choice of the become increasingly aware that they are receding: (M. Waters, theme - Globalization and the Muslim world is very relevant. More Globalization, 1995, p. 3). than ever before, and not withstanding national boarders and religious 3. “The historical changes made up by the sum total of particular ^ beliefs we see globalization enter not only into our sitting rooms but forms and instances such as: our bedrooms. Unless we understand what globalization means, we as (i) The active spread of practices, values, technology and women can either miss out on the benefits therein due to ignorance or other human products throughout the globe; become consumed by its pervasive power due to carelessness. (ii) When global practices exercise an increasing influence over people’s lives; WHAT IS GLOBALIZATION (iii) When the world serves as a focus for, or a basis in Bourdieu, a French sociologist, argues that globalization is not shaping, human activities” (M. Albow, the Global Age, an accident but a politics. He contends that the term globalization is 1996, p. 88). both descriptive and normative. This means it can be clearly seen and 4. “As experienced from below, (by those at the lower rungs of could also be a way of life. According to him everything included in the social or multi national relations) the dominant form of globalization is the precise result of a conscious and calculated politics, globalization means a historical change in the economy, which has led the liberal and even social democratic governments of livelihoods and modes of existence in politics, a loss in the several economically advanced countries to deprive themselves of the degree of control exercised locally, in culture, a devaluation of power to control economic forces. a collectivity’s achievements. (J.H. Mittelman, The Bourdieu (2000) also submits that these advanced countries Globalization Syndrome, 2000, p. 6), have at best relinquished those powers only to see them concentrated There are several other conceptions of globalization depending on who i in the ‘green rooms’ of big ntemational concerns, such as the World is defining it. Trade Oganisation; or in ‘networks’ of multinational companies which Some have opined that the ideology behind globalization through all manner and means, are in the process of imposing their focuses on trade as the vehicle for improving the conditions of people will. everywhere. Others however argue that the restructuring associated Although Brainerd (2001) differentiates between globalization, with globalization does not even attempt to promise anything to those capitalism, American power and modernity, a number of definitions traditionally disadvantaged in the society. Therefore, the unemployed showing current views on globalization and compiled by Lechner cannot expect jobs, the poor cannot expect prosperity and women and (2001) give us a detailed picture of globalization. Globalization has other disadvantaged people cannot expect equality in opportunities. been defined as:- From the views on globalization presented so far it is obvious that 1. “The inexorable integration (determined merger) of markets, globalization is not all about trade and finance. There is also the nation-states, and technologies to a degree never seen before in globalization of knowledge and technology. a way that is enabling individuals, corporations and nation­ Inayatullah (an Islamic Scholar) puts it more concisely: states to reach around the world further, faster, deeper and If we ask not what is globalization but which globalization - cheaper than ever before the rapid spread of free-market along with the globalization of economy and the globalization capitalism to virtually every country in the world” (T.L. of technology (its acceleration) also consists of: Friedman, the Lexus and the Olive Tree, 1999, p. 7-9). (i) The globalization of awareness of the human condition (of hope and fear); 204 UNIVERSITY OF IBADAN LIBRARY (ii) The globalization of responses to market and state domination (the emergent global civil society of transformations taking place and the capacity of those transnational organizations); affected to regain appropriately. One of the underlying (iii) The globalization of governance (both below and causes of such anxiety has been a many-sided natural above); concern on how:- (i) To protect a unique heritage in the face of global CRITICISMS AGAINST GLOBALIZATION pressure; to uphold religious traditions; to From the foregoing, it is easy to note why many people are preserve linguistic purity; opposed to globalization in spite of its enumerated successes. Lencher (ii) To defend social institutions; and ultimately, (2001) identifies the following reasons: (iii) To maintain a viable identity in the midst of a • Globalization is used as an ideology by the powerful to deceive rapidly changing environment”. the people about misleading benefits of a dehumanizing system, in other words, globalization is really a myth that needs The grave consequences of globalization on Islam informed to be exposed, a form of false consciousness that prevents Inayatullah’s argument that Islam in the diverse dimensions of people from seeing their true interests. globalization is: • Globalization brings about the inequity and exploitation inherent in capitalism. - “First about an alternative to the Western • Globalization polarizes the world and therefore creates an even project, that is a promise of a more more unjust world. spiritual society based on a unity of • Globalization is not subject to democratic control and therefore thought. cannot serve the interests of the people at large. - An alternative notion of science and • Globalization intensifies long-standing problems, such as the political economy”. ' deterioration of the environment due to large - ĉale changes. Various Muslii i Scholars particular a ten-fold alternative moo A to the GLOBALIZATION AND THE MUSLIM WORLD “Western Project” of globalization comprising ten concepts. Four are Lechner (2001), noted that Islamic activists are among the standing alone and three opposing pairs. opponents of globalization because of its capacity to impose alien Tawheed (unity), Khalifah (trusteeship), Ibadah (worship), Ilim values and standardization ofthe globe on secular terms. The Muslim (knowledge), halal (praiseworthy) and haram (blameworthy), adl world is not an island to itself and this cannot shy away from the (social justice) and sulum (tyranny) and istislah (public interest) and reality of the effects of globalization on the Ummah. The Library of dhiya (waste). Congress (2001) summarizes this scenario: Explaining this alternative model, Inayatullah writes:• Tawheed articulates the larger Islamic unity of thought, action “Like the east of the world, Muslim societies from and value across humanity, persons, nature and God. Morocco to Indonesia and Nigeria to the Islamic • Khalifah asserts that it is God who has ownership of the Earth. Republics of Central Asia, have been deeply affected by Human beings function in a stewardship, trustee capacity, globalization. The lives of their people have been taking care of the earth, not damaging it. The goal of the changed, as have their thinking patterns, and sense of Islamic worldview is adl, (social justice) and it is based on the creative expression. Some have welcomed these larger needs of the people, istislah. To reach, these goals, changes, while others worry about the nature of the Ibadah, (worship or contemplation is a beginning and a necessary step. From deep reflection, inner and outer ohQprvatinns. Ilm (knowledge) of self, other and nature will UNIVERSITY OF IBADAN LIBRARY bodies to set standards that are self serving only and in many instances incompatible with local settings or yearnings of result. One’s action then are halal, (praiseworthy) and not haram. (blameworthy). Moreover, with this framework, dhiya weaker nations. (waste) of individual and collective potentials (and. resource) is 3. Globalization creates a free but unfair market. The UN ESCAP avoided as it is zulum, (tyranny). (2002) views this unwholesome trend thus: “Globalization promotes imports especially of I shall now attempt to highlight some of the political and social consumer goods.” impacts of globalization generally and specifically the impact on women as a disadvantaged group. I shall not try to demarcate between That is why today in Nigeria; we find several confectioneries, political and social impacts because a neat separation is hardly different brands of toothpaste, matches, cosmetics and fabrics. possible. Meanwhile the classification of the impact into positive and The country to say the least is becoming a dumping ground for negative is a subjective issue depending on one’s perception of foreign products on account of globalization and free market globalization. policy. 4. Globalization undermines the culture of people and nations. It 1. Globalization pulls down power from the government down to is a tool of cultural imperialism. Lechner (2001) identifies some civil society. Statistics show that between 1956 and 1998, the reasons to think that globalization might undermine cultural number of international (i.e. operating in at least three diversity. He submits that multinational corporations promote a countries) non-governmental organizations (NGO) increased certain kind of consumerist culture in which standard from 985 to about 23,000 (French 2000). The same writer commodities promoted by global marketing campaigns reports a study of NGOs in 22 countries worldwide, which exploiting basic material desires, create similar lifestyles - found that the non-profit sector accounted for 5.7 percent of the “cocoa-colonization”. Backed by the power of certain states national economy on average and employed 5 percent of the Global western ideals are falsely established as universal, total workforce. In Nigeria, for instance, several NGOs overriding local traditional - “cultural imperialism”. Modem focusing on diverse issues have sprung up over the years due to institutions have an inherently renationalizing thrust, to make globalization and are acting as pressure groups, advocacy all human practices more efficient, controllable, and bodies or watchdog on government at all levels. Apart from predictable, as exemplified by the spread of fast food - networking locally they also collaborate with international “McDonaldization”. NGOs to execute diverse projects. This could if well harnessed enhance developmental all levels. 5. Globalization increases the inequalities between sexes as well as between the rich and the poor. Franco (2000) submits that 2. Globalization pushes power out beyond national borders to the opportunities created by the process of globalization have other regions and into global domain. Locatelli (2002) argiles opened clear avenues for development but in some cases its that many factors are pulling the world into greater benefits have not been equitably distributed, thereby impeding interdependence through arranged international relations, new efforts to promote advancement of women, particularly those sources of information and technology, the internet, new living in poverty. This position is also supported by Lei (2000) cultural forms, international environmental and health who asserts with respect to China that: initiatives and new market structures that go beyond political borders. This has exposed countries to manipulations resulting “The gains of globalization have not been in instability of economy and polity. The stronger nations equitably distributed and the gap between rich dictate and sometimes arbitrarily determine trends from politics and poor countries is widening.” to security, while at the same time using regional and global 209 UNIVERSITY OF IBADAN LIBRARY Nigeria’s experience is not different from that of China as any CONCLUSION gain at all has been enjoyed by a few elites. If a wider range of From the foregoing we can see that whereas some are givers in people is to gain, globalization must be reshaped so that it is this rapid ongoing globalization others are mere receivers. The givers more people-centered and more accountable to women instead are always the winners and the receivers often the losers. This of profit centered. therefore calls for a review of the concept of globalization, which is founded on the false assumption that all human behaviour is motivated 6. Globalization promotes immigration especially of labour into by economic interest. Relations between nations are therefore based on high wage countries from low wage countries. Just as capital the market and not on people. There is need for a new type of moves globally in search of lower costs and higher profits at globalization that is more people oriented rather than profit oriented. the same time, labour migration takes place as a result of globalization in pursuit of better wages. News of such This will ensure that the market is not only free but it is fair. As long as 60 percent of the world’s population (3.6 billion people) live on less vacancies is either sourced from the Internet or from relatives who are resident in such countries. These days’ than $2 per day and 1.2 billion people earn less than $1 per day, globalization would only be seen as serving the selfish interest of the intemational/foreign job seekers rely on the information super highway. However, the number of Nigerians who may have developed world. benefited from such may be inconsequential since most Our government needs to implement seriously the national Nigerians including the educated are not computer literate or communication and cultural policies such that the benefits of have no access to the Internet except from the business/ globalization are appropriated by the nation and individuals while at communication centers. die same time the nation and individuals are shielded from cultural 7. Globalization reduces the power of nations to regulate business, imperialism especially the social vices and immorality that are being transferred/communicated through the new information technology. tax corporations and provide for the peoples needs. Not only does the new international rule of trade to multinational As the Islamic world gains access to the Internet, which corporation makes them escape regulation of nation states, broadens knowledge, families must ensure that the Islamic culture is government loses great income from their ta> evasion and other not eroded. T1-; perception of those aside the Islamic worl- is that violations. In India, for instance as noted by South Asian globalization has impacted Moslem women in Africa to participate in Voice, globalization rather than increase the government’s women's organizations around the world to address their domestic ability to solve pressing problems, actually weakened the problem. The trend has become noticeable of a critical mass of financial ability of government to intervene in the areas of educated women in Muslim societies where Muslim women have been education, health care and essential infrastructure. This is excessively repressed now mobilizing organizing and educating the probably true of most developing nations. womenfolk especially at the grassroots to bring about the desired .8. Globalization should ideally transfer technology, however, as change. This is commendable but caution must be exercised to ensure in Nigeria not all business brings new technology. Some that Muslim women do not become a willing tool in the hands of those multinationals do transfer technology but some others invest in whose ulterior motive it is to demonize Islam. Furthermore, and in this areas that require no serious technology. The later, therefore, do regime of globalization Nigeria Women Organisations must think not contribute to the technological development of the countries globally and act locally being selective about foreign/intemational where they operate while they hide behind lack of organizations to network with. infrastructure to support the transfer. Permit me to end this chapter with the submission of the United Nations, Secretary General, Mr. Kofi Annan: 211 UNIVERSITY OF IBADAN LIBRARY ‘‘If globalization is to succeed, it must succeed for poor 10. Licatelli, Paul L. (2002); Education for Globalization; and rich alike. It must deliver rights no less than riches. http://www.americapress.org/articles/locatelli.htp. It must provide social justice and equity no less than economic prosperity and enhanced communication”. 11. Lei, Zhang (2000) cited in - Mithre J. Sandrasagra. TWN Third World Network, http://www.twnside .org.sg/title/height.htm. REFERENCES 12. Ohmal (1995) cited in sustainable social development and 1. Bourdieu, Pierre (2000), The Politics of Globalization. New globalization: an overview Sustainable social development in a York: Global policy forum. http://www.globalpolicy. period of rapid globalization 0rg/ngos/role/globdem/globgov/2002/0220bourdien/htm. http://www.unescap.org/sdd/theme2002/chl.htp. 2. Brainard, Lael (2002), Globalization in the Aftermath: Target 13. South Asian Voice (2001), Unrestricted Globalization - Boon casualty, callous by stander? Analysis paper #12, or Hazard? Perspectives on economic policy in Idia and the http://www.brook.edu/views/papers/brainard/20011128.hp. South Asian region. 3. Cohen, Marjorie Griffin; Ritchie, Laurell; Swenarchuk, Httpp ://w w w. members. tripod. com/indiaresource/global ization. Michele; & Vosko Leah Globalization: Some implications & htp strategies for women Canada: national Action Committee on 14. The Library of Congress (2001), Globalization and Muslim the status of Women. Societies; http://www.ioc.gov/iocvideo/mslm/globalmuslim.htp http://www3.simpatico.ca/truegrowth/womenstratl.htp/. 15. The World Bank (2000), Entering the 21st Century World 4. Fraco, Andrews (2000) cited in Globalization heightening Development Report 1999/2000\ New York: Oxford University gender inequalities - Mithre J. Sandrasagra. TWN Third World Press Inc. Network, http://www.twnside.org.sg/title/height.htm. 16. UNIFEM (2000) cited in Globalization heightening gender 5. French, Hillary (2000), Vanishing Borders: Protection the inequalities - Mithre J. Sandrasagra. TWN Third World planet in the age of globalization. Washington: Worldwatch Network, http://www.twnside.org.sg/title/height.htm. Institution. 17. United Nations Economic and Social Commission for Asia and 6. Heyzer, Noeleen cited in Globalization heightening gender the Pacific (UN ESCAP) (2002) Sustainable social inequalities - Mithre J. Sandrasagra. TWN Third World development and globalization: an overview. Sustainable social Network, http://www.twnside.org.sg/title/height.htm. development in a period of rapid globalization; 7. Inayatullah, Sohail Islamic civilization in globalization: From http://www.unescap.org/sdd/theme2002/chol.htm. Islamic futures to the post western civilization; http://www.metafuture.org/articles/islamiccivilization in globalization; published version.htm. 8. Institute of International Studies (1998); Crossing borders: Area studies and the new geographies. Research proposal to the Ford Foundation. Regents of the University of California. 9. Lechner, Frank (2001), Globalization issues. The globalization website, http://www.emorv.edu/soc/globalization/issues.htp. UNIVERSITY OF IBADAN LIBRARY Creating Wealth Through Investment borrower, these payments represent the cost of borrowing. To the lender they are a reward for postponing consumption (by saving rather Least And Most Options than spending) and for the risk involved in making the loan. (Isaacs, 1998:706). Interest is the strongest component of wealth. It is called riba in Islam. Wealth is a synergy of incme saving and investment. Interest is an element in wealth, income, saving and investment. M. A. ASUPOTO (JP)* Interest is so controversial, but those who do not believe in it are forced to take it because of economic homogeneity (globalization) that made it difficult to operate Islamic Laws even in predominantly INTRODUCTION Muslim Nations. Perhaps the only way to do without interest is to The primary operative words in this essay are creating weaith, investment and options. The secondary operative terms are more or abrogate MONEY. In this situation, everybody, every nation will prepare its own needs and where exchange is necessary for example less the corollaries to wealth and investment. They are interest, profit, salt for a farmer, it would be TRADE BY BARTER. We shall come dividend, bonus and commission. To give us a focus, it is necessary to explain or define these terms. back to what Islam says about interest later.Dividend is the amount (per share) of a company’s profit that is distributed to shareholders. (Isaacs, 1998:706). CREATING MEANS CAUSING SOMETHING TO EXIST Profit is the excess of the selling price of an article or service Wealth is the stock of assets accumulated by individuals, being sold over the costs of providing it in a single transaction. households, businesses, or nations. These assets can be physical (Paihster, i996:400). possessions e.g. land, buildings or written books, financial assets - Bonus is the shares issued to the existing shareholders of a bank accounts and securities (shares, bonds etc) human capital company.” (Pallister, 1996:62). It is usually one share for a specific V (peonies, skills and talents), or natural resources fmineral deposits). number of shares owned in a company. Wealth may be accumulated by saving out of currer : income or it may Commission is a payment made to an intermediary such as be inherited. Wealth, in turn, can create income for instance owners of agent, broker etc. It is to keep him or her in business. bank deposits are paid interest and shareholders receive dividends. It is important to note that Bonus, Commission, Dividend and (Isaacs et al. 1998 1420). Interest are different economic terms but they have something in Investment is the purchase of capital goods, such as plant and common. It is the positive difference between the initial capital and the , machinery in a factory in order to produce goods for future amount (i.e. capital plus any one of them). With the exception of , consumption. This is known as capital investment. The higher the level commission, other terms are more or less gratuity (gift for having done of capital investment in an economy, the faster it will grow. It is not something) which are in one way or the other, synonymous with limited to capital investment alone. It is also the purchase of building - interest but not the part regarded as riba in Islam. This is because society, deposits etc. with a primary view to their financial return, either as income or capital gain. interest comprises of riba and service charge. Options are the right or power of choosing. PART TWO: CONTROVERSIES SURROUNDING WEALTH, Interest is payment made by a borrower to a lender during MONEY AND INTEREST AND THE POSITIONS IN THE specified time periods in return for the use of a capital sum. To the BIBLE, THE QURAN, AND THE PROPHETS AND INTELLECTUALS * M. A. Asupoto (JP), MPA, is a retired Acting Registrar, Federal Polytechnic, Ede. He is now a Wealth Creation Educator and Bee With all these definitions behind us, let us have a second look at r>nr tr,rU,- _ rVf»atincr W ealth thrmiah Investm ent Wealth is a svnernv UNIVERSITY OF IBADAN LIBRARY of income, saving and investment. That means income plus saving plus 5. And what will explain to thee that which breaks to investment is equal to wealth. In other words, work creates income, pieces? saved income creates investment (if you are financially literate) and 6. It is the fire of Allah kindled to a blaze. investment creates wealth. It is a continuum. None of the steps can be *There vices are condemned in the strongest terms: avoided, neither is any of the steps existing without INTEREST. (1) Scandal-mongering, talking or suggesting evil of men or women by * Where do we go from here? What are the Quran, the Bible, the w'ord or innuendo, or behaviour, or mimicry or sarcasm, or insult; (2) Hadith, the Prophets, the Mullahs etc. saying about wealth and detracting from their character behind their backs, even if the things interest? suggested are true, where the motive is evil; (3) piling up wealth, not Quran chapter 92 verses 1-11 and 18-21 says: for use and service to those who need it, but in miserly hoards, as if such hoards can prolong the miser’s life or give him immortality: 1. By the night as it conceals the light; miserliness is itself a kind of scandal. 2. By the day as it appears in glory; In the Bible, Matthew chapter 19 verse 23, Jesus said: 3. By the creation of male and female; 4. Verily, the ends ye strive for are diverse; ... it is hard for a rich man to enter the kingdom of 5. So he who gives (in charity) and fears (Allah), heaven. It is easier for a camel to go through the eye of 6. And (in all sincerity) testifies to the best, a needle than for a rich man to enter the kingdom of 7. We will indeed make smooth for him the path to God (New King James Verse, Life Application Bible ease. 1993:1720). 8 But he who is greedy miser and thinks himself self­ sufficient, Also in Matthew chapter 25 verse 14, Jesus told the parable of 9. And give the lie to the best, the loaned money. Three persons were given 5, 2 and 1 talents 10. We will indeed make smooth for him the path to respectively. The first one and the second traded with their talents and misery; doubled them. The third one hurried the only talent given to him. 11. Nor his wealth profits him when he falls headlong in When their master came, he praised the first two for doubling their to the pit. talents from 5 to 10 and 2 to 4 and cursed the third after taking the And 18. Those who spend their wealth for increase in self­ hurried talent from him. He gave same to the first with 10 talents who purification, then had 11 talents. (Tyndale House 1993:1734). This is either interest 19. And have in their minds no favour from anyone for or profit. This parable which seems supportive of interest (Riba) from which a reward is expected in return, Jesus (Prophet Isa) is corroborating Prophet Muhammed (PBUH) who 20. But only the desire to seek for the countenance of said “Wealth property employed is a blessing; and a man may lawfully their Lord Most High endeavour to increase it by honest means. 21. And soon will they attain (complete) satisfaction. Let us examine what some theologians have to say about Wealth and interest (riba) and their equivalents (profit, dividends, Furthermore, Quran chapter 104 verses 1-6 says: bonus and commission). Professor Glasse in his popular book - 1. Woe to every (kind of scandal-monger) and backbiter,) Concise Encyclopedia of Islam writes: 2. Who pileth up wealth and layeth it by, 3. Thinking that his wealth would make him last forever! Riba-usury or profit - interest from the loan of money 4. By no means! He would be sure to be thrown into that or goods, is prohibited in any degree. Today, the which breaks to pieces. prohibition is hardly observed in any Islamic country.T7:*1- — Jic ro m rH p H _ tVw» F c rv n tian Mufti UNIVERSITY OF IBADAN LIBRARY Muhammed Abuduh once declared “moderate interest” ... the mudaraba is an experiment that has been lawful - or else it is referred to by some such endorsed by a number of religious authorities as a legal; euphemism as “commission”. To stay within the letter device to authorize earnings on deposit capital” (Glasse, of the religious law and soothe consciences, some banks 2005:319). offer the solution of mudarabah (sleeping partnership): this defines the placing of capital as a co-investment, Readers of this essay! Where is the way out of this maze? which naturally brings returns to both parties.” (Glasse Picking from the Bible, Quran, Prophets and the theologians, for 2005:384). example: “Wealth for increase in self-purification”, “piling up wealth in the service of those who need it”, “properly employed wealth is a In an attempt to conform with the Quranic injunction that rejects blessing51hy Prophet Muhammed, “doubling talents’” by.; Prophet Isa interest absolutely, Professor Glasse writes on Islamic Banking as and necessity makes prohibited things permissible” by schools of law, follows: it is possible to conclude that wealth and interests, profits, dividends, bonus, commission which are bye-products of work and services are The Koran prohibits usury or interest on loan (Riba). permissible, provided nobody is cheated; provided it is employed in This has been interpreted as meaning that money can be the service to the humanity. There is essentialism and existentialism, used as means of exchange but cannot be treated as a what it should be and what it is. If what it should be is impossible, the commodity. Since money qua commodity is next choice is what it is. What it is, economic situation centred on inextricably bound up with modem economics, the money, made mudaraba - an expediency -eroded by some religious general practicdTri fttodem times has oeen to accept ihe””’'""** authorities, legal earnings on deposited capital. An example of requirements of economic necessity and disregard the deposited capital is money spent on buildings, land, shares, bonds and question of interest. Banks in most Muslim countries so on yielding income (rentage, interest, dividend, bonus etc). That have long given interest on deposits and taken -ads to wealth creation for what? Monetary empowerment to be able interests on loans. This is not without legal basis: it is to educate our children in the best schools, to be able to build beautiful an accepted principle among the schools of law that and standard mosques, to be able to live standard life and not to be “necessity makes prohibited things permissible.” ... found wanting in different ramifications of power: political power, In the past, various legal devices were used to administrative power, academic power, economic power and religious circumvent the prohibition against interest. In modem power. times, the prohibition has most often been simply Perhaps one of the strongest reasons why the world Ummah is disregarded. Even Ottoman Banks, for example charged in abject poverty and the attendant impotence (Asupoto 2004) is the and paid interest.” (Glasse, 2005:220. Emphasis is mine disbelief in wealth and interest). This is the most terrible interpretation to enhance rumination). or mis-interpretation. Wealth, a bye-product of interest, if properly managed, is a blessing. It enhances policy formulation and execution. Perhaps additional move to circumvent interest is Mudaraba, The top powers know themselves. America will not harass Russia; the mentioned above. It is: two of them are aware that each has sufficient power to annihilate each other. The same is not true between America and Iraq. There is a A business partnership where one partner puts up the correlation between wealth and education The first four universities in capital and the other labour; a sleeping partnership. the whole world are Muslim universities. Complacency and relapsing ... Mudaraba is a deposit of money making the illiteracy have relegated the Muslim World into the background. For depositor a limited partner in the ventures of the bank example, there can be no technocracy without technology, there can be t h u s P ' l m i n n u r o h i m n n i n v 0 i d m a n t UNIVERSITY OF IBADAN LIBRARY mathematics and there can be no mathematics without numerals Finally, before we go into the details of wealtli creation or desired from Arabic figures. How come, that first has become the last! monetary empowerment, let us understand the difference between God The solution is not violent jihad. It is peaceful jihad based on and gold (money). The difference between God and gold is the letter L. knowledge and wealth creation. If we remove L. for loser, L for looter and L for lousy leader and liar, we change gold to God. Hence good money is gold without L which PART THREE - WEALTH CREATION makes you very powerful. Please create wealth - i.e. gold without L Now that we are out of the jungle of interpretation or mis­ through investments that yield interest, dividend, rent, bonus, interpretation as a result of perception and perspective, how do we commission and so on and use them for God’s purposes. create wealth? In the words of Einstein: doing the same thing over and Money means medium of exchange. Power is the ability to seek over again and expecting different result is insanity. The belief that compliance. Empowerment is making someone, family, local money is evil and yet everybody looks for same should change to government, state or a nation powerful. Therefore monetary money is friendly and I will use same in Allah’s cause. “I don’t think empowerment is making someone, a group of people or a nation to much of a man who is not wiser today than he was yesterday.” (Trump command respect, or to be obeyed or to be important as a result of and Kiyosaki, 2006: 162). having money or financial capability. Financial capability is wealth. The least option is spending less than you earn and investing Wealth is a synergy of income, saving and investment. Wealth and rich the difference. The most option is an hybrid of the least option plus the have many things in common but wealth is superior to riches. Riches leverage e.g. loans with a focus, where the income from the initial can evaporate wealth cannot unless the owner refuse to train someone investment is reinvested with a multiplier effect called compounding. who will manage the sources after him. Let us examine income, God is a multiplier. He multiplies arithmetically, geometrically, savings and investment because they are sine qua non for wealth. exponentially and infinitely. Take for instance a maize grain, a Income is money that one gets for -one’s work, from,one's pawpaw seed an orange seed. Plant and examine them in the next three trade. Savings means money kept to be used later. Investment means months (maize), nine months (pawpaw) and five years (oranges). They money put into a business with a hope that it will become more and would have multiplied in the folds enumerated above. If God more. These are processes through which one has to pass to be multiplies, why should we bury our ‘talent’ instead of multiplying it. monetarily empowered. “Kop is Abuja loran open” - there is no short The unbeatable fact is “if you are going to be rich, you will need to course. Monetary empowerment is an achievement. It is the success know many different ways to make money with money” “Most people one attains by the understanding of what is asset and what is liability. spend and make themselves poor. If you are going to be rich, you need Assets and liabilities are two sides of a coin. It is almost impossible to to know how to spend to make yourself rich” (Trump and Kiyosaki, do without liabilities as we seek assets. This is why it is essential to 2006:236, 238). If you want .your wealth to grow, go to a place where seek knowledge and information on how to invest on books, land, people are getting rich (like a real estate office or stock broker’s shares and bonds. Borrowing terms from Robert T. Kiyosaki with office), join an investment club, or start a study group and meet new Sharon L. Lecher in their book “Rich Dad Poor Dad” asset means friends who also want to grow rich. anything that puts money in your pocket. Liability means anything that Many people today are in financial trouble or not getting ahead takes money out of your pocket. Asset can be described as income. simply because they are suffering from financial illiteracy. People, There are three types of income: earned income, passive income and some highly educated, go through life working hard but without much portfolio income. Earned income is the money given to you for leverage. They never harness or implement any power beyond providing a service e.g. salary. Passive income is the money given to themselves. Donald J. Trump writes, I always did more than was you as rent on your land, house, cassette or diskette. Portfolio income required. You have to do what others don’t want to do to have an edge. is the money given to you from your investment in shares, stocks, The worst disservice we can do to our selves is to expect things to be securities and bonds. To be rich and wealthy, you need to turn earned easy. 0 0 1 UNIVERSITY OF IBADAN LIBRARY income into either passive or portfolio income or both before you can T ABLE 1: ACRONYM FOR SUCCESS be monetarily empowered or successful. Success is the achievement or height attained as a result of talent or manifest competition, John Mark Templetons doctrine of an extra ounce says “if everybody’s one pound is sixteen ounces, make your own seventeen” to enable you become a superior colleague of your colleagues. To be superior to your colleagues, you must be | committed, compassionate, confident, courageous, creative, decisive, dedicated, dependable, devoted, effective, efficient, enthusiastic, excellent, faithful, financial-literate, focused, forgiving, generous, happy, hardworking, helpful, holy, honest, hopeful, kind, E F H K L P P P P P knowledgeable, loving, loyal, merciful, obedient, optimistic, patient, persevering, persistent, positive, prayerful, prudent, purposeful, Enthusiasm is a Greek word meaning in God. Anyone who is responsible, sincere, thankful, trustworthy and wise. These 43 concepts enthusiastic will, therefore, succeed because he is already in God. “a are too nebulous and can, therefore, be reduced to 10 that are capable man who thinks confidently, who is full of faith in God, and who will or substitutes. This is acronym for success to enhance easy work and study can accomplish amazing results. ...enthusiasm is the assimilation. . bridge between poverty and prosperity, empty pockets never held anyone back, it’s only empty heads and empty hearts that do.” (Peale ACRONYM FOR SUCCESS WITH EMPHASIS ON pages 99, 98 and 88). To my mind, the above quotations are enough to FINANCIAL -LITERACY AND KNOWLEDGE describe enthusiasm. You cannot be financially or monetarily empowered without Financial Literacy and financial intelligence are corollaries. earning (income). You cannot save without income. You cannot invest Financial intelligence is a situation where your income exceeds your without saving. You cannot be rich or wealthy without investment. expenses and you invest the difference (Olotu 2005:13). Financial / Even when you are rich as a result of your earnings for example a literacy is ability to delineate between asset and liability. It is the minister, a director, a professor, or an engineer, without investment, it practice of manipulating and managing money to become rich and is money - soon = gone or ‘sa la ri’ salary seen frequently without wealthy. Wealth is a synergy of income, saving and investment. It riches. This gives rise to the acronym - E F H K L P P P P P o r measures how much money your money is making and, therefore, your EFHKLSPs where E stands for Enthusiasm, F stands for Financial- financial survivability. Literacy, H stands for Hard-work, K stands for Knowledge, L stands “Financial intelligence is the mental process via which we for Love, 1*‘ P stands for Patience, 2ad P stands for Perseverance, 3rd P solve our problems. It is ability to direct money to make more money. stands for Persistence, 4th P stands for Prayer and 5th P stands for It is how much you keep and for how many generations you keep it” Prudence as graphically represented in Table 1 below: (Kiyosaki and Lechter 1998:67). We are in a world where spending is emphasized over saving. Rich people acquire assets. Poor and middle class people acquire liabilities, but they think they are assets. (Kiyosaki and Lechter (1998:69), We focus on “literacy” and not financial literacy. It is what is in your head that determines what is in your hand. Schools and colleges were designed to produce good employees instead of employers and entrepreneurs. 223 UNIVERSITY OF IBADAN Enthusiasm LFinancial-Literacy HIaBrd work KnowleRdge Love A Patience R Perseverance Y Persistence Prayer Prudence Jf Hardwork is the strongest pre-requisite for income. Professor service of a medical doctor, for instance, and they Freud, the father of Psychoanalysis said “In order to have mental cannot find any amongst themselves, then all of them health, a man has to work”. Work, he pointed out is a consistent and have become sinful. Likewise if a Muslim community fundamental means of staying in touch with the world and mastering need an Imam to lead them in prayers and teach them it.” Without hardwork you cannot save, without saving you cannot the Islamic religion and cannot find one amongst invest. Without investment you cannot be wealthy. “He who sows themselves, they will be held accountable for it. Also if sparingly will also reap sparingly, and he who sows bountifully will a Muslim community which Allah has blessed with also reap bountifully.” (2 Cor. 9:6). For example, One naira, invested ■ ■ arable land do not have amongst them anyone who in Intercontinental Bank shares in 1989, became one thousand and possesses the correct knowledge of crop production, sixty naira in 2004 while one thousand naira yielded one million and then they have committed a sin. The same goes for sixty thousand naira. A two bedroom bungalow that was built with other fields of human endeavours such as Engineering, eleven thousand five hundred naira in 1978 needs more than two Journalism, Information Technology, among others, if million naira now. they cannot find people who are knowledgeable in these Knowledge is one of the foci of this lecture. It is knowing and areas amongst themselves, Allah will question them for perceiving with mind. A knowledgeable person is well-informed it on the day of judgment. Therefore, the education that person. Our fathers ;worked harder than us and achieved many goals. we need is not only the knowledge of the Shariah. We But because they are not knowledgeable on investment that will make have been commanded to seek knowledge in all aspects their money work for them, their riches died with them. Knowledge is of human life. (Voice of WAMY Feb/March, 2007 back so diffused that nobody is a repository of it. That is why Professor page). Woodrow Wilson, 1913 President of United States said “No student knows his subject. The most he knows is where and how to find out In a similar vein, this writer in a paper “An Antidote to Islamic things he does not know”. We want our money to work for us. We Extremism, Backwardness and Impotence” wrote: “Despite the fact therefore, go to Stock Exchange through stock broker. that the first University in the whole world - Cordova in Southern In a paper - The Voice of World Assembly of Muslim Youth Spain, the next three - All Azhar University in Cairo, Egypt; (WAMY) - Dr. Abd-Muhsin Abd-Aziz Al-Sheikh wrote: Qarawiyin University in Fez, Morocco and Zaytuniyya University in Tunis, Tunisia - were Muslim Universities, over a thousand years ago, Muslims in this country need to know how to move the Ummah became conceited. The western world stole all the from ignorance to enlightenment, backwardness to knowledge, expanded them and lord it over the Ummah.” (Asupoto advancement. Knowledge is the light that guides us in Dec. 2004:5). Holy Quran 39:9 says “Are they equal those who know this life, in the graven and in the Hereafter. So if you and those who do not know?” Prophet Muhammed (pbuh) said “if look at the situation of Muslims and Muslim societies knowledge is in China we should seek it” seeking knowledge for one today, you will find that majority live in darkness. We hour is greater than praying for seventy years”. (Abudu 2000:105). ask ourselves why are we living in darkness even when Monetary empowerment is a function of education, knowledge, we have the light - Quran and the Sunnah? The answer literacy and wealth. It is therefore not surprising that there is a great is that the Muslim Ummah has neglected the issue of correlation between tertiary education and wealth. For example, out of education. In the true sense, education in Islam means 20 best universities in the whole world, 17 are from USA, 2, from the knowledge of religion and other aspects of life be it Britain and 1 from Japan. Out of 20 richest people in the whole world, economy, agriculture, industry, technology, politics etc. 11 are from USA, 2 from France, 2 from Germany while Canada, One of our foremost scholars, Sheikh Muhammad Al- India, Medico, Saudi Arabia and Sweden have one each. It is highly Gu/.ali said that if the Muslims in an area need the embarrassing that only two or three Muslims belong to the group of 50 225 UNIVERSITY OF IBADAN LIBRARY is a potential retiree; you have within you the power to turn richest people in the whole world! We have seen knowledge, education terminations into transitions by investing in shares in the first day you and financial literacy; financial illiteracy will be examined later. It is start working. significant to know that yearly changes in the statistics does not affect the correlation between knowledge and wealth. FINANCIAL ILLITERACY Love means warm affection. Buying shares and books for your Although comparison whether vicious or invidious is odious, children at five, ten, fifteen and twenty is a better type of love than the difference between black and white does not manifest until proper 9 squandering money on elaborate party. If you spent 500 Naira on juxtaposition I, therefore, want to give ten examples of successful hard birthday party for a loved one in 1989, that amount would have workers whose wealth died with them because of financial illiteracy. become five million and three hundred thousand naira (N5,300,000) or They worked and earned a lot of money but did not allow their money in 2000 if the money was invested in Intercontinental Bank, First to work for them. They were rich but not wealthy, hi the words of Bank, Union Bank or Guaranty Trust Bank. Olotu (2005:68); riches could come by hardwork, but wealth comes Patience is the first P in the acronym EFHKL5Ps. It is ability to through investment. To be rich is to have plenty of money; to be wait for result. For example, if those who invested their money in wealthy is to have assets that continue to fetch plenty of money Ashaka Cement in 2001 when the price was N6.88, were not patient, without one’s personal efforts. they would have lost a lot of gains when the price became N72.60 in 2007. The Quran says: Surely the patient will be paid their wages in full without measure (39:10). Patience is realizing that things take S/No. Names Position What happened time, effort and thought. after 25 years Perseverance is the 2nd P. It is constant efforts to have money to 1. Charles Schwab Head, Largest Independent Steel Died penniless Company after 5 years achieve something. Constant efforts to have money save and invest it borrowing _ instead of spending it on parties and conspicuous consumption. 2. Howard Hopson Head, Largest Gas Company Went in sane Persistence is the 3rd P. It means occurring again and again no 3. Ivar Krueger President, International Match Died broke matter what is happening. For example if when starting to invest on Company shares, you started with Savannah Bank, you do not quit because 4. Samuel Insull President, World’s Largest Died broke in a foreign land quitters do not win and winners do not quit. You do not jettison UtilityLeon Frazier President, Bank of International Committed suicide electricity because of electrocution. If because Gulf Bank had problem 5. Settlement and you close your eyes on portfolio income, you would not participate 6. Richard Whiteney President, New York Stock Released from in the stupendous gain on Zenith Bank, Guaranty Trust Bank and First Exchange prison. Bank. Problems are the price of progress. The obstacles of life are to 7. Arthur Cotton Biggest Stock Speculators Died broke make us better not bitter. “Those who have cultivated the habit of S.'f: 8. Jesse Livermore Biggest Stock Speculator Committed suicide persistence seem to enjoy insurance against failure.” (Hill 1938:229). 9. Albert Fall Member, President Hardings Released from Cabinets prison. Prayer is the 4th P. It means seeking help from God (Allah, 10. Bello Asupoto 1st user of Cement, 1st vehicle Died broke. Olorun, Chineke). There are many things He gives us whether we are owner, 1st to buy scale, 1st story good or bad. For example, rain and sunshine. God works with us; He building owner, 2nd Bale Oniwon does not work for us. Anybody who did not invest one Naira in in Ikire, Osun State of Nigeria Intercontinental Bank in 1989, cannot get one thousand and sixty Naira in 2004. Source: Rich Dad Poor Dad, Robert T. Kiyosaki and Sharon L. Prudence is the 5th P in the acronym. It is the tenth concept. It Letchter 2002 page 66 for serial numbers 1-9; 10 is the writer's father. means carefulness; not wasteful. We should be as wise as a farmer who keeps the yam - head in the heap for next year’s harvest. Every worker 227 UNIVERSITY OF IBADAN LIBRARY You are strongly advised to educate yourself financially and PART FOUR: METHODS OF INVESTING IN SHARES your children. There are many books on motivation and financial literacy capable of turning poverty to wealth and allow wealth to be A possible interpretation of our topic creating Wealth Through passed from generation to generation. Examples include: Investment - is investing in shares and properties. This is the core of 1. Robert T. Kiyosaki & Sharon L. Lechter: Rich Dad Poor Dad, this paper. It is synonymous to a person going on a journey. He has 2. George S. Clasin: The Richest Man in The Babylon. something to do before the journey, during the journey and after the 3. Hauwa M. Audu: Can Every Nigeria Be a Millionaire? journey. There are many principles for investing in shares. Some 4. Bridget Olotu: Think Learn Take Action and Grow Rich, which, are familiar and which we are still learning are: 5. Michael A. Uzo: How to Buy and Sell Shares in Nigeria, Price Potential, 6. Williams J. O’Neil: How to Make Money in Stocks, Time Potential, 7. Phil Laut: Money is My Friend. Yield, 8. Trump, Donaid J. and Kiyosaki, Robert T.: Why We Want You Management Team, To Be Rich, (see page 20). Government Policies and Most of the quotations and ideas are from these books. For Others - contrarian approach, hit list, wish list, trading. example: Audu (2005:98, 130,, 136) says “one of the Principles of Price Potential is the most empirical way of knowing how good financial success is to spend less than you earn” “investment is sowing a stock is. It is the difference between the highest price and the lowest your physical seeds. If you have a seed but do not sow it, it will not H -Lprice expressed as a percentage of the lowest price. It is multiply.” “The monthly contribution could be used in purchasing L x 100 shares of quoted companies in your name. “Dividends, bonuses capital where H is the highest price, L is the lowest price. For example, the appreciation will accrue to you directly, it is assumed that you re-mvest price potential of First Bank of Nigeria~Plc. between January and your returns in the market.” Olotu (2005: 13, 63, 66, 98) says you must endeavour to December 15 . , 2006 is --H-----L--- = --7-2--7--6----2-9--0--0- = 115C11. I_n th.e same way, L x 100 2900x100 acqur - financial intelligence. This is one of the secre' s of wealthy men ft and v.omen. An instance of financial intelligence is tms. Your income w the price potential for Benue Cement Company at the same period is must always exceed your expenses, while you must invest the 4518-650 = 595% difference.” ‘Learn how to buy into the market when the price is low 650x100 and possibly sell when the prices are high (i.e. when you are investing We can use this formula, called almighty stock formula, to list in the short term).” “Our parents were either strugglers themselves or Xo. t all the 318 - 320 securities in Nigeria Stock Exchange from 1st to just got by financially. Even those of them who are wealthy either 320th. The short coming in this is that, dividends, and bonuses are not spoilt us with gifts and money or do not take time to teach us how we taken into consideration. It is, however, good for taking a broad look at can duplicate their success”. companies’ price movement at a particular period. Kiyosaki with Lechter (2002:84, 88) say “by the time I was 16, Time potential is the period that it takes a company to reach its I probably had a far better foundation than both my Mum and Dad”,: highest price. For example, the highest price reached by GTB in 2006 When I want a bigger house, I first buy assets that will generate the is 19.00 from 2.72 in July 2000. The time potential for price movement cash flow to pay for the house”; “...schools were designed to produce from N2.73 to N19.00 is 5 years. good employees instead of employers.” Yield is the ratio between the annual cash-dividend per share If you, your spouse and, of course children have these books paid by a stock and the current price. It is calculated by the formula and read them along with our Bible and Quran, our story will be — xlOO. Where D is the dividend, P is the current price. (P/E Ratio) is different from what we have in Table 2 above. P the market price of a stock divided by its earning per share. It indicates UNIVERSITY OF IBADAN LIBRARY Fundamentals are the inherent strength of a company. Although the premium the investors are paying for a company’s earnings or how there is no company that cannot liquidate some are more liquidatable long an investor has to recover their mvestments in a stock based on than others. Companies with either highest market capitalization in current earnings. Billion of Naira and most active stocks have greater than average Financial Year of a company shows the month the company chances in making profits and of course declaring bonuses, dividends closes its accounts to show the shareholders and stakeholders the and capital appreciation. As a result of their liquidity buying and f history of the company’s performance. Experience shows that when selling is easy. Table 5 below shows 20 most capitalized companies in you buy shares one or two months after this date you gain equally with descending order and also belong to 20 most active stocks to guide someone who bought the shares ten months earlier for example investors. dividends and bonuses. Other approaches on investment techniques are ‘trading’, Earnings per share, price earning per share, and full year-end of ‘wish’ and ‘hit’. They are subsets under a set called contrarian 50 familiar companies are shown on Table 5 below as guide to most approach. The philosophy behind this approach is thai any thing that readers to enable them understand professional terms used by the bubbles will eventually burst. Analyst, experienced and professional stockbrokers. investors get out when a security becomes too popular. By then he Management Team are the top-level administrators who would have made his gain. He retains some bonus and spend part of his formulate policies for the day-to-day running of the company. Their gain on unpopular up-coming securities which in most cases are under­ integrity and professional competence or lack of same can make or mar priced. This is where the significance of price potential hibernates. All the company’s goal satisfaction. Some companies that were unable to securities are reduced to a common denomination of formula barring pay bonuses and dividends under some directors became rejuvenated the greater risk in penny stocks or kobo stocks. These are stocks whose after changing their chairmen and directors. That is why most prices are less than ten Naira. companies usually advertise the profiles of their directors and Wish list is a list of stocks to be purchased while Hit List is a chairmen to enhance credibility. list of stocks to be sold. Government policies affect companies. For example, because of budgetary allocations and ban on some commodities, the prices of PART FIVE: LEAST OPTION USING THE APPROACH OF building materials (cement for instance) have gone up. A cursory look THE RICHEST PERSON IN THE WHOLE WORLD at Table 3 below vindicates this assumption. Three companies - Benue Cement Company, Cement Company of Northern Nigeria and West Now that we are on our journey to the least option for creating African Portland Cement Company came 1st, 2nd and 3rd amongst 50 wealth, let us examine salary. Salary is a combination of trash and companies on price potential (see table 3 below). In 2007 just as cash. Cash to those who will save at least 10 to 20 percent and trash to consolidation of banks jacked up their share prices in 2006, prices of those who will not. It is synonymous with carrot and ass. If you want insurance companies have also gone up after consolidation of an ass to carry a load, you just tie the load to its back. If it refuses to insurance companies. move as a result of the weight, dangle a bunch of carrot in front of the Ban on importation of textile materials has also affected the $ ass and walk towards the spot where you want the load to be placed. It price of Afprint Nigeria Pic. The Price, which rose from 36kobo to will follow you there. Instead of creating your own business or invest 94kobo has stabilized around 64kobo in December 2006. Last year, for I your income in what will yield another income, the dangled carrot instance, 29th March, 2007; the price rose to 132kobo. This growth is | called salary turns you to an ass called worker. Earning, saving and more than 250%. Anybody who invested 1000 naira sometimes 2006 ■ investment is the least option for wealth creation. This takes us back to now has over 3500 Naira! Today, 10th April, 2008, its price is J work, the mother of income, a sine qua non to saving. The more 843kobo. Imagine the exponential growth from 64kobo to 843kobo J savings and investments you make the wealthier you be. There are within 13 months. f three types of income. Earned income (from your sweat) passive O Q 1 UNIVERSITY OF IBADAN LIBRARY income (from your house, land and written books) and portfolio Seeking knowledge for one hour is greater than praying income (from investment on shares, bonds etc). In 2006, Bill Gates for seventy years - Prophet Mohammed was the richest person in the whole world. Now, Warren Buffet is the richest. We pray to God to allow our children to be greater than us. Is it The bulk of his riches are from portfolio and passive income, in television viewing? Robert Kiyosaki said that anybody who spends f At age 11 he bought his first shares. At the age of 14 he bought his one percent of his time on television cannot be number one. One farmland. Buffet’s advice to young people summarizes everything. percent of our time is: one times 24 times 60 divided by 100. It is 14.4 minutes. Stay away from credit cards (bank loans) and invest in Whether Warren Buffet (world’s richest person), Carlos Slim yourself and remember: money doesn’t create man. but (2nd richest person), Bill Gates (3rd richest person), Alwaleed Bin Tala it is the man who created money. Live your life as Al Saudi (5th richest Person), Aliko Dangote (1st richest person in simple as you are. Don’t do what others say; just listen Africa) or Asupoto or yourself, nobody has more than 24 hours a day. to them, but do what you feel is good. Don’t go on If we are poor it is our making not God’s. I believe in the efficacy of brand name; just wear those things in which you feel prayers. For example in 1986 during the launching of Obafemi comfortable. Don’t waste your money on unnecessary Awolowo University Mosque Fund, we did not invite Alhaji Aliko things; just spend on them who really in need rather. Dangote but he came and donated 50,000 Naira (imagine 50,000 when After all, it’s your life, then, why give chance to others a bag of cement was Five naira and now, N2000 naira). The Chief to rule your life. (Money wise Vol. 3 No. 99 March 24, Imam - Mr. Abubakar Abefe Sanusi now Doctor Sanusi specially 2008. Excerpt in Appendix i below). prayed for him. When sometimes last week I heard on the radio that Aliko The civil service (including most salary earners) is perhaps the Dangote is the richest in Africa, I said may be it is as a result of the great st-conduit pipe in this country. They dualise wives, cars, houses donation and or the prayer of 1986. Wealth from interest or (not necessarily for income purpose), television is the worst. A bulk of investment, spent in the way of Allah will increase arithmetically, time is spent by them, spouse and children. This negates reading geometrically, exponentially and infinitely. No debate. Nothing of culture and time for work and rest. In the words of Abudu ‘Reading to interest has no blessing of Allah and so will not increase in Allah’s your child Develops His Reading Habit” (Abudu 2000:104 and 105). estimation. He quoted many thinkers as follows: The most important option to create wealth through investment is motivation. There is no point giving mirror to a blind man. Those Every man who knows how to read has it in his power who want to be poor will see wealth as evil. Those who want to be rich to magnify, to multiply the ways in which he exists, to will see wealth as God’s blessing that can be wrested by working hard make his life full, significant and interesting - Adolphus and saving. Poor people rationalize that it is their destiny. If they really Hux ley want to justify poverty they would have seen complacency and financial illiteracy. Two clerks got Udoji and Ani awards in 1970s. It is not true that we have only one life to live; if we can One used his own to buy a television set and radiogram. The other used read, we can live as many more lives and as many kinds his own to buy books, a big piece of farmland and some shares in some of lives as we wish - S. I. H ayakawa companies. The two of them are Muslim brothers who pray and pay Zakat regularly. In the first one the television and radio have packed up Book love ... is your pass to the greatest, the purest, and and he managed to retire as a peripheral senior staff. The second one the most perfect pleasure that God has prepared for His reached the pinnacle of his career and has four houses. This is a living A , .........T ------ / ; p 1 C T Q O " t \ UNIVERSITY OF IBADAN LIBRARY testimony of a paradigm: '‘it is the paradox of life that the way to miss pleasure is to seek it first.” While the first spent much on his Saturdays In American two young men were given $3,000 each. One used and Sundays on radio and television, the second spent same on his own to buy suits and polo sets. The other used his own to buy a working and reading. God is neither a liar nor a loafer. Anyone who, completely run down bungalow. He spent Saturdays and Sundays in together with his spouse and children, spends plenty of time on refixing the house and sold it $200,000. The former lost his job television and prays to God that his children be greater than because of his lack of commitment. ¥ himself/herself will have children who are greater in television In Ife, two lecturers got N200,000 each from Cooperative viewing, weaker in reading culture and work that will disallow them Society. One used his own to buy tokunbo car, the other invested his from being number one. Work produces income; invested saving from money on shares through the assistance of honest broker. Today the income produces wealth. first one’s car has packed up. The second one has a brand new car and If the Prince of Saudi, Alwaleed Bin Talal Alsaud, the fifth four beautiful houses. This phenomenon is best illustrated by the richest person in the world, elevates womanhood by hiring one as pilot allegory of the usher and the spectator. The difference between an and the marginally literate poor Muslims in Nigeria purdarise usher and a spectator is that an usher is paid and also watches event womanhood “he get as he be” - borrowing the lyrics of Orlando Owo, while a spectator pays for watching an event. There payment of loan is a singer and philosopher. the event and gain is for usher while the loss is for the spectator. In Somewhere, in this essay it has been written that insanity is whatever you do, be an usher not a spectator. Bad debt makes us doing the same thing all the time and expecting a different result. The poorer than we were, while good debt makes us richer. Muslim Umah has been wallowing in direst poverty and have refused Professor A.O. Abudu said “living daily from hand to mouth to change their attitude towards wealth resulting from investment and not providing for the future is a perfect prescription for the future because of the far on interest. stress”. This paradigm is vindicated in most of the first generation May be we are not aware of what the Holy Quran Chapter 13 tertiary institutions where retirees have problems in getting their Verse 11 says “Verily never will Allah change the condition of a pension and gratuity when due. people until they change what is in themselves. Mentions were made of One, those who save and invest can enjoy the fruit of the magic the current richest persons in the whole world to serve as role models. of compound interest or compounding. If you are asked to choose Prayer and work are two different things. Prayer and investment are between one Naira that doubles itself everyday for thirty days and ten two different things. Without work that is a pre-requisite for income; million naira and that payment of both is due on the thirtieth day, without investment that is a pre-requisite for wealth creation, we will which one will you take? On the 5th day it is N32. On the tenth day it is not only remain as we are, those who take action will lord the result of Nl,025. On the 15th day it is N32,768. On the 20lh day it is their action over us. This is because prayer without action is Nl,048,576. On the 25th day it is N33,554,432 and on the 30th day it is impotence. N1,073,741,824 i.e. N1.07 billion. Please see Table 7 below. This is the magic of compound interest or compounding vindicating the PART SEVEN: CONCLUSION AND RECOMMENDATIONS significance of saving and investing as early as humanly possible. Before rounding off, let us examine some paradigms or models To create wealth you must spend less than your income and that are capable of putting some thoughts in us. We cannot earn invest the balance. This balance, at any point in time, should not be without work. We cannot save without earning. We cannot invest less than 10 percent after Zadakat and Zakat have been paid. In other without saving. We cannot be wealthy without investment. The wealth words, every income you earn has seed and fruit in it. The fruit is for will evaporate without endometrial or educational commercial or your consumption and the seed is for your multiplication. In the words financial literacy. John Mark Templeton said “It is the paradox of life of C.M. Urim, “God has given every man seed. But what you do with that the way to miss pleasure is to seek it first”. it can make you grow or groan!” We just have to use our brains to invest. Most portfolio managers think they are analysts who just pull a hnv nr snll stocks. But if they arc going to do the job UNIVERSITY OF IBADAN LIBRARY properly, they should be a combination of strategist, analyst and trader. deprivation or financial illiteracy. Wealth, through investment yielding If you are just above average in each one, you are going to have a great interest is not a taboo for the Muslim. return. But if you are bad at anyone of them you are going to find it difficult to achieve consistent returns. REFERENCES The best investors are rarely influenced by other people. We Abdul Aziz Al-Musnad, Mahamad bin: Fatawa Islam iya, Islam ic make the mistake of looking at what has just happened rather than Verdicts Volume 3 First Edition July 2003. 1 thinking about what might happen in the future. Our attitude to money Abdul-Aziz A1 Saud, King Fahdibn: The H oly Q uran English should change. Money is not the root of evil. Believe that there are transla tion o f the M eanings and Commentary. Medinah 1411H good people who have money and you are now one of them through Abudu A.O.: M ake Your Child Truly Intelligent Dyno-Media Ltd, the assistance of good books and good stock-brokers. Accra 2000. Teach your spouse and children financial literacy through the Asupoto, M.A.: “An Antidote to Islamic Extremism Backwardness and acronym EFHKLSPs. 5,000 naira spent on birthday party or aso-ebi Impotence” Ife 2004. and trinket in 1989 is a perfect substitute for 5, 300,00 naira on Asupoto, M.A.: Creating A Stress Free Retirement through Investing Intercontinental Bank shares in 2004. What you are is enough to make in Equity Shares - A Lecture for the Customers’ Forum you what you want to be. To , please do not wait for your Organized by City - Code and Investment Limited: End of “a r ifa fe g e ”1 parents, society or government. Those who wait waste. Year Party 23rd December 2004. What are the phenomena of financial empowerment or Asupoto, M.A.: “Monetary empowerment” A Lecture for the Islamic deprivation? In the words of Engr. Adeniji Raji at the Fund Raising Redeemers’ Society of Nigeria 2007 Redeemers’ Week at Luncheon by the Lekki Muslim Ummah (LEMU) at the Lagoon Urban Day Grammar School, Modakeke Ife on Saturday 7th Restaurant, Victoria Island, Lagos on 11th March, 2007 where Dr. April, 2007. Lateef Adegbite was the Chairman: “There are over 30 churches at Asupoto, M.A.: “Your road to Become a Wealthy Muslim” A lecture Lekki Peninsula conveniently erected on larger pieces of land where a for the Final Year Brothers and Sisters of the Muslim piece > 50ft x 100ft) is over 5 million naira. The only Central mosque in ?Students’ Society of Nigeria in an Annual Workshop Lekki, not very assessable, it is under construction. Programme to Rekindle their Hopes and Aspirations Organized In Ife, Ajebandele (Power line) to Lagere, how many churches? by MSSN OAU Branch Ile-Ife 24th November, 2007. Where is a mosque? At Obafemi Awolowo University Religion Center, Audu, Hauwa M.: Can Every Nigeria Be A Millionnaire? Lagos, April how many churches? The only mosque is under construction since 2005. 1986, how far? Clasin, George S.: The Richest Man in the Babylon Benin 1998. In a book - Comparative Politics in Transition: (Second Edition Glasse, Cyril: The Concise Encyclopedia of Islam Revised Edition EPP page 350), John McConnic wrote, on Religion”. Nigeria is divided Books Services 2005. between a predominanatly Muslim north and a non-Muslim Hill, Napoleon: Think and Grow Rich. Lagos 1938. south,” (the emphasis is mine). Non-Muslim south is a ‘scientific’ Hornby, A.S. and Others: The Advanced Learner’s Dictionary of statement if it is based on the number of churches in Lekki (Lagos Current English, London, 1967. State) and Ajebandele to Lagere (Osun State). How do we correct this Isaacs, Alan and Others: Oxford Paperback Encyclopedia Oxford anomaly? It is monetary empowerment, financial literacy not monetary University Press, New York 1998.Khan, Maulana Wahidudin: Islam and Peace New Delhi, 2003. Kiyosaki, Robert t. and Lechter, Sharon L.: Rich Dad Poor Dad London 2002. 1 Arifafege means someone who jubilates by chesting out for anything that is free. Laut, Phil: Money Is My Friend, Lagos 1999. ?For example: free educating, heel, free medical service, hee! Even when it is either free ignorance or free death. 7^7 UNIVERSITY OF IBADAN LIBRARY Me Cormic, John: Comparative Politics in Transition Second Edition USA, 1998. Changing The Face Of Breast Cancer Networth, March 2006, “The World Richest People”. Odeyemi, Olu “Life Before and After Retirement” A Lecture In Nigeria Delivered in Commemoration of Year 2002 Africa Civil Service Day. Olotu, Bridget: Think Learn Take Action And Grow Rich Lagos 2005. By 9 O’Neil, William J.: How to Make Money in Stocks 3rd Edition, 2002. Pallister, John and Isaacs, Alan: Oxford Dictionary o f Business, New SIMIAT O. ELIAS* Edition, Oxford University Press 1966. Peale, Norman Vincent: Enthusiasm Make the Difference, Cedan Book CANCER N151 England Cancer literarily means ‘crab’. The term was first used by Punch Thursday November 25, 2005. Hippocrates who compared the enlarged veins in some breast tumours Punch Tuesday November 29, 2005 to the outstretched laps of a crab. Cancer is an abnormal growth Schuller, Robert H: Success is Never Ending Failure is Never Final occuring usually in organs of the body in which growth is possible. USA 1988. Cancer is otherwise referred to as malignant tumour or growth. The Nigeria Stock Exchange: Fact book 2006. The cells involved in cancer grow faster than they die and do not obey The Nigeria Stock Exchange: How to Buy and Sell Shares Lagos 2004 any known law regulating cell growth. Cancers spread easily to other Trump, Donald J. and Kiyosaki Robert T.: Why We Want to be Rich. organs by way of the blood or lymph. These malignant cells readily New York 2006. grow into other tissues and replace healthy cells in these tissues. This Tyndale House, Life Application Bible, New King James Version USA spread of cancers to other cells is referred to as metastasis. Metastasis 1993. and its effects are the cause of death in about 90% of cancer deaths, not , Uzo, Michael A.: How to Buy and Sell Shares in Nigeria. Lagos 2004. the actual cancer itself. Voice of WAMMY February 1 March, 2007. EFFECT OF CANCER When left untreated, malignant tumour most certainly will lead to death because: 1. The abnormal cancer cells displace normal tissue so that the usual function that should have been performed by the normal tissues would be adversely affected. For example cancer cells originating from the breast may go to the liver, displace the normal liver cells but they themselves cannot perform the functions of the liver. * Dr. Simiat O. Elias is a Senior Lecturer with the Department of Physiology, Lagos State University College of Medicine, (LASUCOM), Ikeja. She is also a member of the CRITERION - An organization of Muslim Women in Business and the Professions. 238 239 UNIVERSITY OF IBADAN LIBRARY 2. The tumour cells can block vital passage ways. For example, if Risk factors include: tumour cells block a bronchus (a wind pipe) in the lung, then i. Age: As mentioned earlier, women older than 50years are respiration will be compromised, or if it rests on a blood vessel, traditionally more at risk. However breast cancer can occur then the organ that should have been supplied by that blood in women of any age. As a matter of fact more cases of vessel will be compromised. breast cancer are being reported in younger women. ii. Early menarche: Menarche is the time of first menstruation. 3. Tumour cells compete with normal cells for nutrition. This is Girls who start menstruating early (before age 11) get one of the causes of the general weakness, fatigue, weight loss exposed to oestrogen, the female hormone, earlier. and increased susceptibility to infections seen in cancer iii. Late menopause: Women who stop mestruating after the patinets. age of 55years. These groups of women are exposed to oestrogen for a longer period (especially if they had early In a nutshell therefore, Cancer is the medical condition in which a menarche). collection of cells of the body are damaged and no longer obey any law IV. Nulliparity: having no children at all. guiding cell growth in the body. The cells are completely out of V. Elderly primigravidae: Having the first child late in life control; they grow fast, spread to other parts of the body, displace that is, after the age of 30years. normal cells and affect normal function. VI. Not breast feeding: Breast feeding each child for over 6 months is thought to protect a woman against cancer of the CAUSES OF CANCER breast. The World Health Organization (WHO) estimates that 60-70% Other risk factors include: of cancer is caused by environmental factors generally referred to as • Patients with precancer conditions such as Atypical Ductal carcinogens; the most notorious of which are cigarette tar, radiation Hyperplasia, Lobular Carcinoma and some viruses. Of the remaining 30-40% , hereditary factors (10%) Family history of breast cancer: Breast cancer in a first play a major role and in some cases, no known reason can be adduced, degree relation such as mother, sister, or daughter t f t ti. predispo as a woman to risk. The younger these relati- ns BREAST CANCER were at diagnosis, the greater the risk for their relations This is cancer occuring in the breasts. It is the most common Previous history of breast cancer in same woman cancer seen in Nigerian women. It however also occurs in men though very rare. Unlike the general belief, breast cancer is very common in Nigeria. It is increasingly being seen in younger women in this D iet high in fat country, occuring up to two decades earlier than is traditionally Exposure to radiation *4 believed. In other words, breast cancer is now being seen in women in A leehol: especia lly early in life their third and fourth decades of life as against the fifty and sixth W om en on H R ! (Hormone Replacem ent Therapy) e.g. for decades in Caucasians. alleviating sym ptom s o f m enopause, or WHO IS AT RISK FOR BREAST CANCER? • W om en w ho have inherited the genes for breast cancer The simple and scary answer is that all women are! However, H owever, it m ust be stressed that even when all o f these factors are some are even more at risk than others. absent, breast cancer can still occur. UNIVERSITY OF IBADAN LIBRARY SYMPTOMS iii. Chemotherapy: this is the administration of cytotoxic (anti­ 1. Lump: This is the most common symptom reported by cancer) drugs at intervals and over a period of time patients. This is usually painless and is detected almost iv. Radiotherapy: this is the application of radiation to the always accidentally. This is why every woman is advised healed skin in the area of surgery, that is the anterior chest to do Self Breast Examination (SBE) every month from the wall and the armpit age of 20years. v. Antioestrogen: since the breast cancer is thought to grow 2. Nipple Discharge: A watery or bloody discharge from the better in the presence of oestrogen, patients are given drugs nipples that prevent or antagonize the action of oestrogen. These 3. Changes in the Nipple: retraction, flattening and so on drugs are given for a period of time between 3years and 4. Changes in the breast: dimpling of any part of the breast, 5years. Ideally this treatment is offered based on the crust formation on skin, eczema, increase in size or shape hormone receptor status of the tumour. 5. Reddening of the skin, with or without pain 6. Lump or swelling in the armpit TREATMENT OUTCOME/PROGNOSISThis depends on the stage at presentation, accessibility to DIAGNOSIS treatment, as well as availability and affordability of treatment. 1. Clinical Breast Examination in which the doctor examines Compliance with treatment advice also plays a role. When reported the patient and characterizes the lump early and treateckproperly, up to 90% of such women are reportedly 2. Mammogram: radiologic study of the breast which is to be ‘cured’. done annually by all women over 40years. Between the ages of 40 and 49years, it should be done at least every PREVENTION 2years. Generally, there is no preventive method that has a hundered 3. Breast ultrasound scan percent efficacy against the occurrence and/or recurrence of Breast 4. Needly biopsy: a sample of the lump is removed by a Cancer. However, healthy living such as the following may help: specialized needle. The sample is then sent for histology 1. Not smoking examination in the laboratory 2. Reducing drinking of alcohol 5. Excisional biopsy: removal of the lump which is then sent 3. Reducing salt intake for histology in the laboratory. 4. Increasing exercise 6. Magnetic Resonance Imaging (MRI) 5. Reducing fat intake and obesity 7. Computerized Axial Tomography (CAT) scan 6. Increasing high fibre diet MRI and CAT scan are rarely used for diagnosis in this 7. Increasing Vitamins A and C intake (tomatoes, apples, environment carrots etc)8. Reducing salt-cured, smoked foods TREATMENT After some investigations such as chest x-ray, abdominal THE PUBLIC AND BREAST CANCER ultrasound scan and some blood tests, the following methods of This topic is relevant to every one of us: individuals, faith- treatment are offered: based organizations, non-govemmental organizations, and i. Lumpectomy: the surgical removal of the lump governments. I believe that there are numerous ways in which we can ii. Mastectomy: the removal of the breast itself with varying change the face of Breast Cancer in Nigeria. degrees of clearance of the nodes in the armpit UNIVERSITY OF IBADAN LIBRARY Public Awareness: doctor, to healing/spiritual houses before eventually ending up Most women in Nigeria are unaware of Breast Cancer. This is with the Medical Doctor. By this time, as mentioned earlier, not limited to uneducated women alone. Many researchers the cancer will have spread such that, whereas the 5 years working amongst the elites have also elucidated this fact. survival rate in the United States in about 85%, it is a dismal Odusanya et al (2002) and Uche (1999) both working among 10% in Nigeria. educated women in Lagos reported that only about 35%-53% I of our educated women know that breast lump is a symptom of 4. Screening/Diagnosis: Breast Cancer. Also only about 3% have had mammograms Screenig and Diagnosis Centres for Breast Cancer are thin on (Odusanya et al, 1999). Whereas one will expect this to the ground. Aside from the regular General Hospital and happen among those who do not know, this same phenomenon Teaching Hospital environment, screening and diagnosis has been reported even amongst nurses. centres are not many. Even in Lagos, apart from the Teaching Hospitals mammogramphy is available only in a few private Myths about Breast Cancer diagnostic (X-ray) centres. What this translates into is that There are a number of unfounded suppositions about why a these services are expensive and therefore out of reach of most woman may have breast cancer. One of these is that the woman patients much as the latter desire them. has been promiscous or unfaithful to her spouse. This has prevented some women from making open complaints about 5. Treatment: their condition and precluded them from seeking orthodox Surgery, chemotheraphy and radiotherapy: These are the medical help. Where diagnosis was made in the hospital, the bedrock of orthodox breast cancer management. Except in the fear of being tagged unfaithful and therefore stigmatised has General Hospitals and Teaching Hospitals, these treatments are led to women not going back for treatment. Some women have also beyond the reach of the average patient due to cost. been divorced by their ignorant husbands for this reason. Radiotherapy is available only in two centres in Lagos, Lagos University Teaching Hospital (LUTH) and the EKO Hospital, Another more popular myth about breast cancer is the practice Ikeja. There are others scattered around the country such as in o f alluding the cause o f the disease to som e evil spirits or evil the University College Hospital (UCH) Ibadan and the National machinations o f the woman's enemy. Therefore instead o f Hospital, Abuja. In the year 2002 when those in UCH and presenting early in an orthodox medical centre, some women LUTH broke down, the EKO Hospital was the only recourse have gone to seek “deliverance” in spiritual homes thereby for patients in the South Western part of the country! Aside wasting precious time and allowing the cancer to get ahead, from the cost, how many patients can one centre take care of? They only seek orthodox care when they realise those other And there are hundreds of patients requiring radiotherapy at sources o f “help” have net helped them and they present at any one time. such late stages in their illness that there is very little that can be dene for them. 6. Supportive Care:Cancer and its treatment lead to a lot of stress on the patient and her relations or other care givers. These range from the Many breast eaneer patients in Nigeria have discovered their uncertainty about the disease, possibility of recurrence, eaneers accidentally. This im plies that a let o f our women disability following the surgery, fatigue from the treatment present late for orthodox treatment. Iv e n when the lump or especially following chemotherapy and radiotherapy, hair loss nipple discharge is discovered early many o f the women will following chemotherapy as well as the possibility of death. have gone round and round, from the herbalist, to the native i / t * UNIVERSITY OF IBADAN LIBRARY survivors and their care givers. Examples include There are also the issue of loss of income, marital discord and (www.cancercare.org) of the Cancer Care Incorporated, New actual divorce. Sometimes these patients have lost their homes York; “People Living With Cancer” www.plwc.org which is because of the mastercomy which they have had to undergo. the website of the American Society of Clinical Oncology and At other times, they themselves have experienced an altered “Living Beyond Breast Cancer” (www.lbbc.org) to but self-image which had affected their self-worth. Some have mention a few. These websites serve as succor to many breast even developed psychologic and indeed psychiatric problems cancer patients and survivors, many of whom have no one to following their breast cancer diagnosis and treatment. discuss with or share the burden of their illness with. Tele­ conferences are organized by these organizations while Once the patient survives the treatment period and becomes a telephone couselling services are available to those who can ‘Breast Cancer Survivor’ supportive care in terms of afford them. Some of the organizations also organize Psychologic care, social welfare support and even conferences for survivors and their care givers to update them nursing/palliative care for those near the end becomes very on current practce in Breast Cancer management. important. When such support is available and accessible, the Breast Cancer Survivor can then live a qualitative life and CONCLUSION enjoy the period of survival. I have deliberately walked us through the various stages that I think requires attention I am confident that whatever aspect you as Many Breast Cancer patients are unaware of the availability of individuals or organizations decide to focus on, you will expend your Breast Reconstruction Surgery nor are they aware of the energy is such a way as to make an impact that will not only be felt by availability of ‘Breast Prostheses’ which latter are artificial the individual patient/survivor but by the nation at large. The news has breast forms that can be worn by women following to be spread to the nooks and cranies of this country that a diagnosis of mastectomy. Even when they are aware, they can ill afford Bresast Cancer need not be a verdict of death. Women need to be either or both of these, little thanks to the economic clime of aware that help is available in their locality and should be encouraged the country. to seek orthodox care as soon as they notice any irregularity in their breast or any unexplained nipple discharge. The importance of Self Supportive care, to my knowledge, is available only at the Breast Examination (SBE) cannot be over emphasised. University College Hospital (UCH), Ibadan and the EKO Hospital, Lagos. These centres mn what is called a HOSPICE REFERENCES which is like a stop-gap home for women undergoing treatment 1. Oluwasola AO, Adebamowo CA, Ezeome ER. Osteogenic or even women, after treatment, who require psychological, sarcoma in the breast - case report of a diagnostic dilemma. Afr social, or nursing care support. J Med Med Sci 2001;30: 129-131 2. Odelola, M.A. Early detection of breast cancer in Nigerians. In A few Non-Governmental Organizations such as ‘The Bloom’, Workshop Proceedings, International Workshop on new Trends and COPE (Lagos) BRECAN (Ibadan) and Princess Nikky in the Management of breast and Cervical Cancers 2004; Pg 28 Cancer Foundation have taken up some of the responsibility for supportive care for Breast Cancer Survivors but of course, these 3. Adebamowo CA, Ajayi OO. Breast cancer in Nigeria. West Afr are very inadequate. J Med. 2000; 19: 179-91 4. Adebamowo CA, Adekunle 0 0 Case-controlled study of the A number.of. International Organisations are also involved in epidemiological risk factors for breast cancer in Nigeria. Br J. various aspects of cancer care. Most of these have established Surg. 1999, 86: 665-8 • websites which are accessible to educated breast cancer UNIVERSITY OF IBADAN LIBRARY 5. Petrisek A, Campbell S, Laliberte L Family history of breast Cervical Cancer: Causes, Symptoms cancer. Impact on the disease experience. Cancer Pract. 2000; 8:135-42 And Management 6. Minton SE. Chemoprevention of breast cancer in the older patient. Haematol Oncol Clin North Am. 2000; 14:113-30 By 7. van der Steeg AF, De Vries J. van der Ent FW, Roukema JA. Personality Predicts Quality of Life Six Months after the K. 0 . AJENIFUJA* Diagnosis and Treatment of Breast Disease. Ann Surg Oncol. N 2007; 14: 678-85 8. Helewa M, Levesque P, Provencher D et al. Breast cancer, pregnancy and breast feeding. J Obstet Gyneacol Can 2002 ;24: 164-180 Uterus and Uterine tubes 9. Adebamowo CA, Ogundiran TO, Adenipekun AA et al. Waist- hip ratio and breast cancer risk in urbanized Nigerian women. Breast Cancer Res 2003, 5: R18-24 10. Suzuki R, Rylander-Rudqvist T, Ye W. et al Body weight and postmenopausal breast cancer risk defined by estrogen and progesterone receptor status among Swedish women: A prospective cohort study. IntJ Cancer. 2006; 119:1683-9 11. Banjo, A.A.F. Overview of Breast and Cervical Cancers in Nigeria: Are There Regional Variations? In Workshop Proceedings, International Workshop on New Trends in the Management of Breast and Cervical Cancers 2004; Pg 28 12. Odusanya OO. Breast cancer: knowledge, attitudes and practices of female school teachers in Lagos, Nigeria. Breast J. 2001; 7:171-175 13. Odusanya O.O., Tayo 0.0. Breast Cancer Knowledge, Attitudes and Practice Among Nurses in Lagos, Nigeria. Acta Oncol. 2001; 40: 844-888 14. www.cancercare.org 15. www.plwc.org 16. www.Ibbc.org Worldwide, cervical cancer is the fifth most frequent cancer in women, when ordered by number of deaths. Worldwide, cervical cancer is second only to breast cancer in incidence and approximately three ’ K. O. Ajenifuja, is a Medical Doctor and a Consultant Obstetrician and Gyneacologist, Obafemi Awolowo University Teaching Hospitals Complex, De-Ife, Nigeria UNIVERSITY OF IBADAN LIBRARY fourths of cases occur in developing countries. It is a major reproductive health problem for women in the developing countries. It WHY DO DEVELOPING COUNTRIES HAVE HIGH generally affects multifarious women in early postmenopausal years INCIDENCE OF CERVICAL CANCER? This is because most with enormous social impact. In many of these countries women are women in these countries are not aware of the disease. There are very the sources of moral and educational values to their children. Cervical few screening facilities in many developing countries and these are cancer is more common in the elderly, the economically concentrated in the urban areas. There are also competing heath needs disadvantaged, and those who do not participate in screening like infectious diseases, malaria and HIV/AIDS. In addition many programs. In the developing countries, it is the most common cancer of people have wrong perceptions about cancer generally. the female reproductive tract. Close to half a million women are diagnosed with cervical WHAT CAUSES CERVICAL CANCER? cancer each year and it causes 274,000 deaths. About 80% of new Very early, it was hypothesized that cervical cancer was related cases and 85% of the deaths occur in developing countries. World to sexual activity. Several measures of sexual behaviour are wide a woman dies of cervical cancer every 2 minutes while in sub­ consistently associated with increased risk of developing cervical Saharan Africa a woman dies of cervical cancer every 10 minutes. In cancer. This is because cervical cancer was common in female sex Nigeria, there is no reliable statistics for the incidence of mortality workers. It was rare in nuns except for those who had been sexually from cervical cancer. According to the IARC, about 10,000 women in active before entering the convent. It was more common in the second Nigeria develop cervical cancer every year leading to the deaths of wives of men whose first wives had died from cervical cancer. 8000 women. These are hospital based figures. The actual number may A sexually transmitted aetiology for cervical cancer has long be more than this because there are no community-based cancer been suggested by epidemiologic research. Epidemiologic risk factors registries and most cases do not present to the hospital. Tn manv for the development of carcinoma of the cervix include young age at developing countries the age-standardized incidence rates above 25 per first sexuai intercourse, multiple sexual partners, high parity, and 100000 women are observed in many developing countries in sub­ history of other sexually transmitted diseases. Among women with one Saharan Africa, Central and South America, South Asia and South­ lifetime sexual partner, high risk sexual behaviours by the male partner East Asia as opposed to rates lower thar 10 per 100000 in most contribute to the development of cervical cancer. The long recognized developed countries. Rates lower than 7/100000 women are observed assoc, ation between sexual behaviours and cervical cancer has in the Middle Eastern countries. Apart from the high incidence in suggested a sexually transmissible agent as a causative factor. developing countries, survival of patients with cervical cancer is also The principal agent is a virus called Human papillomavirus poorer in developing countries. This is due to advanced clinical stage (HPV). HPV is the most common sexually transmitted infection world at presentation and to the fact that a significant proportion of patients wide. Everybody who is sexually active is at risk for HPV infection does not avail or complete prescribed courses of treatment, due to (40 -75%), usually within 2-3 years after sexual debut. There are about deficiencies in treatment availability, accessibility and affordability in 100 types of HPV and are divided into low risk, intermediate risk and many developing countries. Estimated age-adjusted cervical cancer high risk types based on the ability to incorporate their nuclear mortality rates exceed 10 per 100000 women in most developing materials into the hose cell genome. About 40 different types target countries, with rates exceeding 25 per 100000 in East African mucosal cells in the ano-genital tract, causing cellular abnormalities; countries as opposed to less than 5 per 100000 women in most about 15 types are thought to cause cervical cancer HPV types 16 and developed countries. 18 are the most important ones, causing more than 80% of cervical cancers globally. HPV infection is however, self limited. The infection tends to clear spontaneously within 18 to 24 months. It is the persistence infection by the HPV that leads to cervical cancer. Other factors contributing to the risk of developing cervical cancer include exposure to cigarette smoke, long term usage of oral 250 251 UNIVERSITY OF IBADAN LIBRARY contraceptive pills, HIV; AIDS and immunosuppression. Carcinogens lymph nodes surrounding the cervix and removing the upper part of the present in cigarette smoke are concentrated in cervical mucus and may vagina. interfere with local immunity. Immunosuppression leads to reduced ability to clear the HPV from the genital tract. PREVENTION OF CERVICAL CANCER The objective of cervical screening is to prevent invasive SYMPTOMS OF CERVICAL CANCER cervical cancer by detecting and treating women with high-grade Abnormal bleeding from the genital tract which may be in the cervical intraepithelial neoplasia (which are precursor’s lesions) and form of; bleeding after sexual intercourse, bleeding after the the effectiveness of screening is evaluated by the extent of reduction in menopause, intermenstrual bleeding. Other symptoms are foul cervical cancer incidence and mortality following screening. Cervical smelling vaginal discharge. In advanced cases, patients may present screening tests such as cytology, visual and HPV tests are capable of with genital fistula which is passing of either urine or feaces from the identifying women having CIN as well as early, preclinical invasive vagina, bone pain, reduced ability to pass urine and sometimes cancer. The critical components of successful cervical screening are uncontrollable bleeding from the vagina. Death usually results from high coverage of target women with accurate, quality-assured excessive bleeding from the vagina, infection and renal failure screening tests and of screen-positive women with diagnostic investigations, of women with confirmed cervical neoplasia with MANAGEMENT OF CERVICAL CANCER treatment and follow-up care. When a patient with cervical cancer presents to the hospital, Of all the cancers that affect the female reproductive tract, the several investigations are carried out. These investigations include only one that offers great potential for prevention is cervical cancer. correction anaemia (shortage of biood), checking the functions of the This is because it has a well-defined premalignant or precancerous kidneys, chest X-ray to determine if the cancer has spread to the lungs phase that can be detected and cured if a woman is screened regularly. (chest). After these investigations, the woman is taken to the theatre to It develops very slowly taking about 15 to 20 years from precancerous confirm the disease and to determine the severity or extent of spread of lesions called Cervical Intraepithelial Neoplasia (CIN) to invasive the disease. In the theatre small sample is taken from the cervix and lesion. Developed countries of the world have succeeded in reducing this is sent for pathological examination to confirm the cancer. the incidence and death from cervical cancer by regularly screening Cervical cancer is classified into four stages based on the degree of their women and providing adequate treatment and follow up of spread from the cervix. detected cases. Screening can be several forms. In stage 1, the cancer is only limited to the cervix; There is primary screening which is the screening that is done Stage 2 involves in addition to the cervix the upper part of the vagina for asym ptom atic people without a disease. Since the factors causing as well as the sides of the cervix;— cervical cancer are known, what Is dene in primary screening Is to In stage 3 the cancer has spread to the pelvic side walls where it can avoid these factors. This Is what Is known as behavioral m odifications compress the ureters which are the organs that brings urine from the like prom otion o f healthy living, cessation o f cigarette sm oking, kidneys to the bladder avoidance o f sexual intercourse in the adolescent years, safe sexual Stage 4, the cancer has spread to other parts of the body. practices. R ecently vaccines have been introduced against cervical Definitive management of cervical cancer can either be by cancer. The vaccines are directed against the Human Papillom a Virus surgery or radiotherapy ( using invisible light like X-ray to destroy the (HPV) w hich is the organism that causes cervical cancer. The vaccines cancer . The choice of therapy depends on the stage (degree of spread are only useful for individuals that have not been exposed to cervical of the cancer from the cervix). All stages can be managed with virus. radiotherapy but cure cannot be achieved in stage 4. Surgery can be used to cure the patients in early stages like stages 1 and early stage 2. The surgery involves removing the uterus and the cervix as well as the 252 UNIVERSITY OF IBADAN LIBRARY SECONDARY PREVENTION OR SCREENING cells, the protein are temporarily coagulated making them to appear This form of prevention is applied to asymptomatic patients white. This is called aceto-white reaction. who have the early forms or precancerous form of the disease. Examples are Pap smear, visual inspection techniques and testing for the presence of the virus that causes cervical cancer, this is known as HPV Testing. Pap smear is the most widely used method. It involves scrapping the * cervix with either a spatula or brush or both. The cells are transferred to a glass slide, fixed and stained before being read by a cytologist. TAKING PAP SMEAR Pap smear: cells are scraped from the cervix and examined under a microsope to check for disease or other problems Normal cervix f Cervix viewed through speculum VISUAL INSPECTION TECHNIQUES This is a low cost technique that was introduced in many developing countries. It involves painting the cervix with dilute solutions. This causes the precancerous lesions to temporarily change colour. This enables the health worker to identify and treat the abnormal cells. Pre malignant lesions of the cervix contain a high amount of protein. When dilute acids like 5% acetic is applied to these 254 255 UNIVERSITY OF IBADAN LIBRARY 2. Schiffman MH, Brinton LA. The epidemiology of cervical carcinogenesis. Cancer 1995;76:1888-901. 3. Winkelstein W. Smoking and cervical cancer: current status — a review. Am J Epidemiol 1990;131:945-57. 4. Ferlay J, Bray F, Pisani P, Parkin DM: GLOB OCAN 2000: cancer incidence, mortality and prevalence worldwide. Version 1.0. IARC CancerBase Lyon: IARCPress] 2001. No.5. 5. Parkin DM, Pisani P, Ferlay J: Estimates of the worldwide incidence of 25 major cancers in 1990. Int J Cancer 1999, 80:827-841. 6. Sankaranarayanan R, Basu P, Wesley RS, et al., IARC Multicentre Study Group on Cervical Cancer Early Detection. Accuracy of visual screening for cervical neoplasia: Results from an IARC multicentre study in India and Africa. Int J Cancer 2004; 110: 907-913. 7. Sarian L, Derchain S, Naud P, et al. Evaluation of visual inspection with acetic acid (VIA), Lugol’s iodine (VILI), cervical cytology and HPV testing as cervical screening tools in Latin America. J Med Screen 2005\ 12:142-149. 8. Sangwa-Lugoma G, Mahmud S, Nasr SH, et al. Visual TREATMENT OF FREMALIGNANT OR PRECANCEROUS LESIONS OF THE CERVIX. inspection as a cervical cancer screening method in a primary It is not just enough to screen. Screening must be linked to treatment. health care setting in Africa. Int J Cancer 2006 (Apr 7). In the absence the desired result of reducing the deaths and suffering from cervical ca;icer cannot be met. There are several methods of treating preeancerous lesions of the cervix. Most of these methods involve either destroying the abnormal cells or removing them completely from the cervix. The treatments are done om outpatient basis, which means that the woman can go home that same day. It does not involve sleeping in the hospital or admission to the hospital. These methods of treatment do not affect the reproductive or sexual functions of the women. They can get pregnant and it does not affect their menstrual functions. R1F1RINC1I I. Gorey KM, Holowary IJ, Fehringer G, Laukkanen I, Moikowiti A, Webster DJ, et al, An international comparison of cancer survival: Toronto, Ontario, and Detroit, Michigan, metropolitan areas, Am J Publte Health lPi7;87:1156=11, 257 UNIVERSITY OF IBADAN LIBRARY TECHNOLOGICAL ADVANCEMENTS IN THE THE PROBLEMAbsolute poverty affects more than one billion people, or about FACE OF DIVINE TRIALS a quarter of developing country population, mostly in South Asia and Sub-Saharan Africa. Relative income distribution is very skewed and By worsening both internationally and in many countries. The richest one percent of the world population earns as much as the poorest 57% MORUFAT O. BALOGUN* (UNDP, 2002). Between 1990 and 2000, per capita income increased by close to $5000 in high income countries but decreased by about $20 INTRODUCTION in Sub Saharan Africa (UNDP, 2002). About 165 million preschool Man is always striving to make his existence on earth as problem-free children, equivalent to about one-third of all preschool children in as possible. This ranges from the pursuit of social, economic and developing countries, are malnourished and unable to grow to their full political security to perfect health. Examples include the status of the potential (See Plates la and lb). Five to six million of them die every female gender as it relates to the male, systems of government that will year from nutrition related illnesses. In particular, Nigeria is classified bring social peace, means of defense used in communities separated by as one of the twenty poorest nations with about 80% of her people geographical boundaries, ranging from sword through guns to nuclear living below poverty line (Alika, 1999). weapons. Others are sources of energy to ease the tasks of man, At the world food summit In 1996, more than 180 countries whether physical, mechanical, solar, and more recently oil and gas; and agreed to the goal of reducing the number of food* insecure people by threats to good health, ranging from a simple stomach bug through half, to 400 million between 1990 and 2015. Having now passed the tuberculosis to cancer, Infertility and HIV/AIDS, half way mark, It is clear that the goal will not be achieved, In fact the The ways employed by man to achieve these have differed over number of malnourished people stays close to constant, actually the ages. These include philosophical, spiritual and psychological increasing in developing countries excluding China where there was a means, and more recently, science and technology. The enormous decrease, volume of scientific and technological advances which is characteristic of this millennium and their potential capabilities in overcoming human problems is so amazing. However, although some of these problems have reduced significantly, majority are far from total eradication while new problems arise. One therefore wonders if these are transient problems or divine trials. This calls for a pause and re­ evaluation by man, especially Muslims, since Islam is a religion of all times. I therefore present here, a treatise on technological advances as it affects human problems in the light of the guidance of the Qur’an and Ahadith, Poverty and hunger shall be used as a case study with particular reference to genetically modified com. Plate la: A child dying from starvation In famine-stricken Sub-Saharan Africa, Morufct 0 , Balegun, Ph.D, la a Restareh Fellow with the Institute of Agricultural Research and Training (IAR&T), Meer Plantation, Ibadan, Nigeria, 258 259 UNIVERSITY OF IBAD N LIBRARY In Nigeria for example, 60.38% of the work force is engaged in Agriculture while 68% of secondary school leavers are unemployed. In the United States however, only 5% are fanners, with an output that is nearly sufficient to feed the entire world. If agriculture-based industries are established in rural communities, unemployment, and poverty will be reduced (Alika, 1999). ^ Maize has great potentials in alleviating hunger and poverty in developing nations. Maize is very adaptable and versatile in both its cultivation and consumption. It is a major staple food in many developing countries including Nigeria where it is receiving attention in the industrial development of the country (Omueti, 1999). In the past, maize was used as livestock feed in advanced countries, but is now popular in the food snack industry especially in the United States of America, now leading in industrialized alkaline cooking of com. This has opened vast new markets for maize products and consequently boosted the economy of the country. THE IMPORTANCE OF MAIZE Maize is the third most important cereal crop today after wheat Plate lb: A boy eating the faeces of a cow so as not to starve to death. and rice, and it has the highest yield of food energy (in calories per hectare) relative to wheat and rice (Anon, 1968). Maize is widely CONSTRAINTS TO MAIZE PRODUCTION AND cultivated throughout the world, and a greater weight of maize is produced each year than any other grain. While the United States EFFORTS SO FARMaize production is constrained by a number of insect pests produces almost half of the world's harvest, other top producing and diseases (Obi, 1991). These include common armyworm, fall countries are as widespread as China. Brazil. France. Indonesia. India armyworm, common smut, stalk borer and common rust, among and fiflulfa Africa. Worldwide production was over 600 million metric others. Thus, when these constraints are prevalent (e.g. in developing 12HI in 2003 —just slightly more than £i£g or wheat. In 2004, close to countries) yields are below optimum and its supply as raw materials 33 million hggtfifgg of maize were planted worldwide, with a from domestic sources to manufacturing industries are grossly production value of more than~$23 billion (Wikipedia, 2007). In addition, it is an important raw material for the brewery, confectionery inadequate. .Industrial revolution by maize is only achieved with the and livestock industries. In Nigeria, maize is a very important cereal concerted efforts of breeders, biotechnologists, agronomists, soil crop and it is grown in virtually all the agro-ecoiogical zones of the country (Okocha, 1999). scientists, biochemists, food technologists and nutritionists. Scientists worldwide have taken big strides in breeding for multiple objectives, including pest tolerance, drought tolerance, increased yields and better quality of the seeds. Varieties suitable for various ecological zones (Olakojo et al., 1999) and hybrid varieties with high yield (Kim et al., 1985) are emerging. Although developed countries now have research- based, good production practices for maize, differences in climatic conditions and other components of agro-ecologies between the 260 261 UNIVERSITY OF IBADAN LIBRARY developed and developing countries make it necessary for the latter to GENETIC MODIFICATION OF CORN come up with practices specific to their environmental conditions. Bt-com is a type of genetically modified organism (GMO). The donor organism is a naturally occurring soil bacterium, Bacillus GENETIC ENGINEERING thuringiensis, and the gene of interest produces a protein that kills The current technology being used to develop improved Lepidoptera larvae, in particular, European com borer. This protein is varieties of com is Genetic Engineering (FAO, 1999). It is used to called the Bt delta endotoxin (Europabio, 2001). change the genetic makeup of cells and move genes across species The Bt delta endotoxin was selected because it is highly boundaries to produce novel organisms. It involves highly effective at controlling Lepidoptera larvae, caterpillars. It is during the sophisticated manipulations of genetic material and other biologically larval stage when most of the damage by European com borer occurs. important chemicals. The protein is very selective, generally not harming insects belonging All living cells-microbial, plant and animal including man - to other orders. Bt com is used as an alternative to spraying contain the genetic material “DNA (deoxyribo nucleic acid), which insecticides for control of European and southwestern com borers. For determines the expressed characters of its offspring. The molecular this reason, GMOs that have the Bt gene are compatible with gene is a definite sequence of bases in the DNA chain which together biological control programs because they harm insect predators much code for the production of a particular protein. By directly less than broad-spectrum insecticides. The Bt endotoxin is considered manipulating the DNA, scientists can change inherited characteristics safe for humans, other mammals, fish, birds, and the environment in predetermined ways. Here the term 'genetic engineering' (GE) shall because of its selectivity. Bt has been available as a commercial also mean -recombinant DNA technology', - i.e. the technology of microbial insecticide since the 1960s and is sold under many trade copying pieces of genetic code from one organism of the same or names. These products have an excellent safety record and can be used different species to another by means of the techniques of the on many crops until the day of harvest. molecular biology laboratory. It results in a 'genetically modified To kill a susceptible insect, a part of the plant that contains me organism' (GMO). Gene replacement is like transplantation surgery Bt protein must be ingested. Within minutes, the protein binds to the although at the molecular level. gut wall and the insect stops feeding. The gut wall breaks down within Genes are the chemical blueprints that determine an organism's hours and normal gut bacteria invade the body cavity. The insect dies traits. Through genetic engineering, organisms acquire new of septicaemia as bacteria multiply in the blood. Even among combinations of genes - and therefore new combinations of traits Lepidoptera larvae, species differ in sensitivity to the Bt protein. which cannot be developed by natural means. Such an artificial However, Bt-com hybrids do not differ only in that they technology is radically different from traditional plant and animal possess the genetic code to produce the Bt protein. A new gene is breeding that can occur in nature through sexual reproduction. For inserted along with additional genetic material: a promoter sequence example cows must breed with other cows (or very near relatives). A that, in part, determines the mode of expression of the trait (e.g timing breeder who wants a purple cow would be able to breed toward one and location of expression) and a marker gene that allows breeders to only if the necessary purple genes were available somewhere in a cow easily determine which plants have been transformed. Herbicide and °r a !;ear re*ative to cows. A genetic engineer has no such restriction. If antibiotic tolerance promoters are usually used to identify transformed purple genes are available anywhere in nature - in a bacterium or in a plants. There may also be a plasmid or vector sequence that allows for tlower, they can be used to produce purple cows. This unprecedented rapid multiplication of the gene of interest in a bacterial host prior to ability to shuffle genes means that genetic engineers can concoct insertion in the crop plant. gene combinations that would never be found in nature 262 UNIVERSITY OF IBADAN LIBRARY PROSPECTS OF CMOS fructose com syrup, which is used as a sweetener in many foods such The GMOs on the market today have been given genetic traits as soft drinks and baked foods. It is also used in livestock feed. to provide protection from pests, tolerance to pesticides, or improve its People with food allergies have an unusual immune reaction quality. This has created an abundance of food and various methods to when they are exposed to specific proteins, called allergens, in food. protect new products and enhance productivity. In the United States, The majority of foods do not cause any allergy in the majority of average yield increases for transgenic maize that has built-in pesticides people. Food-allergic people usually react only to one or a few « were estimated to be approximately 9 percent in 1996 and 7 percent in allergens in one or two specific foods. A major safety concern raised 1997 (FAO, 1999). For other types of crops for which such with regard to genetic modification technology is the risk of information is available, the yield increases were approximately 5 introducing allergens and toxins into otherwise safe foods. percent for herbicide tolerant soybean and 14 percent for Bt cotton in Antibiotic resistance genes are used to identify and trace a trait 1997, both in the United States, and approximately 8 percent each year of interest that has been introduced into plant cells. This technique for herbicide tolerant canola in Canada. ensures that a gene transfer during the course of genetic engineering With the use of GMOs, there is reduced use of plant protection was successful. Use of these markers has raised concerns that new agents and this contributes to biosafety. In addition, the extra yield can antibiotic-resistant strains of bacteria will emerge. The rise of diseases be used to cover the steadily rising requirement worldwide, while that are resistant to treatment with common antibiotics is a serious efficient agricultural production contributes towards reducing the costs medical concern of genetic engineering opponents. in the food production sector. This will in turn alleviate hunger in the The potential risk of transfer from plants to bacteria is low-income communities when foods are cheaper. substantially less than the risk of normal transfer between bacteria, or Yields from GMOs are well above the background rate of, at between us and the bacteria that naturally occur within our alimentary best, 3 percent yield growth per year that has derived from traditional tracts. Nevertheless, genetic engineers have been advised to avoid breeding (FAO, 1999). It is clear the new technology is providing a using marker genes that encode resistance to clinically important significant jump in the curve of continual increase in yield per hectare. antibiotics. However, it is yet uncertain whether these examples reflect a one-time One concern is that relating to environmental and ecological advance, or the first stage of a continuing increase in yields. issues. Pollen may be transferred from GM, glyphosate-resistant crops Considering, however, that there are many new technologies that will, to related weeds, conferring resistance to glyphosate on the latter. over time, be applicable for plant improvements and/or integrated into Although this has been described as a possibility, such weeds could plants, the most reasonable judgment is that the new technologies will still be controlled with other products. There is also the fear of GM continue to provide yield increases, that these will be introduced on a crops escaping into the wild and causing ecological imbalances. regular basis, and that each of the associated yield increases will be However, it is unlikely that such plants survive as wild weeds due to somewhat more than historical trends. Other examples of GMO field limitations in their growth and seed dispersal. crops include Bt-potatoes, Bt-sweet com, Roundup Ready soybeans, Some environmental biologists believe GM crops could have Roundup Ready Com, and Liberty Link com. unpredictable effects on non-target species because not every potential impact can be foreseen. For example, in 1999, researchers at Cornell RISKS ASSOCIATED WITH GMOS University found that pollen from Bt com could kill caterpillars of the Many ethical issues are raised by scientific development of harmless Monarch butterfly. However, follow-up field studies have genetic engineering, especially the consumption of GM foods as a shown that these caterpillars are not likely to come into contact with threat to health (FAO, 1999; Europabio, 2001). Genetically modified pollen from Bt com that has drifted onto milkweed leaves (preferred by foods are foods derived from GMO crops. For example, com produced caterpillars) under real-life conditions. through biotechnology is being used in many familiar foods, including Another fear is that large-scale adoption of Bt crops will result com meal and tortilla chips. In addition, com is used to make high in resistance in targeted pest populations. Although insects possess a 264 265 UNIVERSITY OF IBADAN LIBRARY remarkable capacity to adapt to selective pressures, Bt tolerance in "Verily of Thy servants / shall most certainly take my targeted insect pests are yet to be detected. due share, and shall lead them astray and fill them with There is a great concern about loss of biodiversity in our vain desires. And I shall ORDER them so that they cut natural environment with increased use of GM crops. Increased off the ears of cattle (in idolatrous sacrifice), and I shall adoption of conventionally bred crops raised similar concerns in the order them to deface the (fair) nature created by GOD " past, and this led to collection and storage of seeds of many crop Q4119. varieties. These collections are used by plant breeders. Modem biotechnology has demonstrated the importance of preserving genetic Yusuf Ali comments that: material, such that genetic engineers also maintain the genetic diversity of crop plants needed for the future. Although transgenic crops ensure To deface the (fair) nature created by God: there is both a reliable supply of food, markets for specialty crop varieties and a physical and a spiritual meaning. We see many kinds locally grown produce are expanding in the U.S where adoption of GM of defacements practiced on men and animals against crops is highest. Thus the use of genetically modified crops is unlikely their true nature as created by God, partly on account of to negatively impact biodiversity. superstition, partly on account of selfishness. There are potential adverse effects of GMOs, although so far, Spiritually the case is even worse. How many natures scientists know of no generic harms associated with GMOs. For are dwarfed or starved and turned from their original example, it is not true that all genetically engineered foods are toxic or instincts by cruel superstitions or customs? God created that all released-engineered organisms are likely to proliferate in the man pure: the Evil One faces the image. environment. However, specific engineered organisms may be harmful by virtue of the novel gene combinations they possess and risks can This verse affects the decisions of muslims on such issues as plastic differ greatly from one gene-organism combination to another. surgery and gender transformation (sexual conversion) operations. Fortunately, however, the consensus is that this Quranic verse cannot ADVICE FROM THE QUR’AN AND HADITH be invoked as a total and radical ban on genetic engineering. If carried The Qur’an is a book of guidance and light, revealed to put top far it would conflict with many forms of curative surgery that also mankind on the right path, leading them to eternal bliss. It is a entails some change in God's creation. framework through which mankind should look at life, so as to be in harmony with other inhabitants of the universe: God also tells us in the Qur’an that it is normal for man to struggle for the betterment of his existence on earth: ‘And this is a book which We have revealed as a blessing: so follow it and be righteous, that ye may “I do call to witness.......(mystic ties of) parent and receive mercy’ Q6155. child;- Verily We have created man into toil and struggle. Thinketh he that none hath power over him Islam is a religion of all times as stated in the Qur’an: Q90’ 5. i : i'S and ‘This day have I perfected your religion for you, and “................. -If it be that ye can pass beyond the zones have chosen for you Islam as your religion ’Q54. of the heavens of the earth, pass ye! Not without authority shall ye be able to pass! Q55 A phrase in the Quran about "changing God's creation" is very relevant here. Satan disclosed some of his plots to astound man, saying: However, success in his efforts will only be achieved if God permits it: 266 267 UNIVERSITY OF IBADAN LIBRA Y "No misfortune occurs except by Allah’s permission. On the other hand applications such as the diagnosis, Whoever has Iman in Allah - He will guide his heart. correction, cure or prevention of genetic disease are acceptable and Allah has knowledge of all things". Taghabun 11. even commendable. Modem Biotechnology, especially genetic engineering offers a powerful poverty reduction tool, if used as part of The Prophet (peace be on him) also said: comprehensive effort to achieve broad-based economic growth and food security. More stringent environmental regulations could shift the “Remember that if all the people gather to benefit you, focus of biotechnology research towards techniques that could reduce they will not be able to benefit you except that which some negative environmental effects of agricultural production. Allah had foreordained (for you); and if they gather to Research into complex biological and ecological systems will give harm you, they will not be able to afflict you with clues regarding harmful effects that might be associated with the use or anything other than that which Allah had predestined release of GMOs. As long as such uncertainty remains, trade and total for you. The pens had been lifted and the ink had dried adoption in these products is likely to be restrained. up”—Tirmidhi. We should be cautious about a profit-driven mentality that may propel the innovators rather than a poverty-elimination mentality. Allah has made problems: health, poverty, infertility e.t.c. to be part of Change in agricultural technologies should be determined by specific man’s existence so as to differentiate the believers from the non­ needs of people (Pinstrup-Anderson, 2006). The objectives should be believers: . to afford the most benefit to those in need and to prevent hunger around the world. Extreme caution should however be exercised in We will test you with a certain amount of fear and genetic modification of animals and man. hunger, and loss of wealth and life and fruits. But give Muslims must connect scientific knowledge and ethical good news to the steadfast: Those who, when disaster behavior based on faith. God has commanded us to seek knowledge strikes them, say, ‘We belong to Allah and to Him we and make discoveries to better our lives and our environment. We must will return’ those are the people who will have not forget that that the earth and all the heavens belong to God, and blessings and mercy from their Lord; they are the ones breakthroughs are only possible with God’s permission. We should, who are guided. Q21*5'157. however, not be discouraged by the emergence of novel problems, since man has been created into toil and struggle. CONCLUSION Significant improvements in crop productivity have been ACKNOWLEDGEMENT achieved as science changed from conventional to molecular plant I am grateful to Dr. (Mrs.) S.R. Akande of the Institute of breeding. These improvements would not have been possible if efforts Agricultural Research and Training, Obafemi Awolowo University, had not been made. However, new kinds of problems have been Ibadan, Nigeria, for a critical review of this write-up in spite of time created in addition. For example, Chlorofluorocarbons turned out to constraints. float into the upper atmosphere and destroy ozone, a chemical that shields the earth from dangerous radiation. It is therefore very humane REFERENCES to dread possible negative consequences. Allah says: Alika, J.E. 1999. Contributions of Genetics to crop utilization and Industrial Revolution in Nigeria: Issues for the next Be fearful of trials which will not affect solely those millennium, In: G, Olaoye and D.O. Ladipo (Eds,): among you who do wrong. Know that Allah is severe in Genetics and Food Security in Nigeria in the twenty-first retribution. Q825. 268 269 UNIVERSITY OF IBADAN LIBRARY Resurrection And Judgement In Islam . ft By L.O. ABBAS* 1. INTRODUCTION The day of resurrection, which is in Arabic Language, generally known as Yawmul>Qiyamah, calls to query as to resurrection of what? And, moreso “the day", Alluding to what the Islamic 31.Z1 - conception of the day of resurrection is; the Qur’an states: " I swear by the Day of resurrection, And I swear by the self-reproaching person. i Does man think (that) We shall not gather his bone? Yeah, We are powerful to make complete his whole make (75:1-4), The verses assure man that not only his bones are to be resurrected, but also the very tips of his fingers. The Qur'an in another verse also shows clearly that there will be judgement on that day, "So Allah will judge between them on the day of resurrection in that wherein they differ", (2:113) There are many names with which the Q ur'an iefers to ih e_ d ay L « ^ of resurrection which give clear indication of its import and significance, The most prominent among these names is al-Akhtmhi which signifies that which comes after or in future1, “And seek with the (wraith) which God has bestowed on thee* the home of the K hereafter" (2S:77). Maududi, in his book: ‘Towards understanding of Islam' interprets resurrection day differently, While elaborating on the articles of faith, he says: The life of this world and of all that is in it will come to an end on an appointed day. Everything will be annihilated. The day is called Qtyamah i.e, the last day. That all human beings who had lived in the world since its Inception will then be restored2 to life and will be presented before God Who will sit in ‘court’ on the day, This is called Hashr resurrection. ’ L ,0 . A bbas, Ph,D , i i a lecturer in the department e f Arable and Iilam le Studies, U niversity e f Ibadan, Nigeria. 271 UNIVERSITY OF IBADAN LIBRARY There is, however, according to this extract, a demonstration between the actual day when everything will be annihilated and the subsequent no one has gone to heaven and returned to inform us. Life after death, resurrection for re-coming. On their own, the Sufis use the term from they contend, is a mere speculation. The only person who can be spiritual perspective for the state of a man, who having counted definite and dogmatic about life after death, is one who had crossed the himself dead to the world, ‘stand up’ in a new life in GodJ. Belief in barrier and come back. Just like an astronaut who successfully man’s resurrection after his death is one of the basic articles of faith in rocketed to the moon. Anything short of his empirical approach is at Islam. Qur’an even makes it the second article of faith. “It is not best considered a mere romanticism and speculations. Such a stand is righteousness that you turn your faces towards East or West, but it is not convincing. The fact that no man has gone and come physically to righteousness to believe in God and the last day (2:177). tell the story is not enough a reason to deny the existence of life after death. 2. ESSENCE AND PURPOSE OF RESURRECTION On the second view point, the Yoruba holds different opinions The purpose of resurrection of man cannot be successfully on the belief in life after death. It is believed that after death, examined in isolation leaving the essence of his existence in life in the individuals returning to heaven give the accounts of their deed on earth first instance. Man, according to the Qur’an, is created mainly for the to the gatekeeper. The gate keeper looks into records to either worship of Allah, his creator (51:56). His sustenance or economic authenticate or falsify the claim of the returnee to heaven. This is why activities therefore become secondary and surely remain a means of one is admonished to be good as to be free from questions at the gate keeping his soul and body together to serve God better. His of heaven. A verse in Ifa poem runs thus: relationship with God and with other human beings and even with E ma sika laye o animals are considered worship for which he has to account later. nitori a nrorun All activities of man while in life are recorded for or against T’abade bode ao rojo6 him by the agents of the Divine. The resuits of such actions shall only Meaning: be made manifest in another life. That is the basis for the emphasis Desist from wicked deeds the Qur’an lays on belief in resurrection as stated above. Different because you will go to heaven views ai held by people of different religious groups, about the day of At the gate, you will give account resurrection. A school of thought claims that there is nothing left of of yc ur stewardship. man after his death, and that there is no other life after this one. Another school upholds belief in life after death, but in a different This belief runs counter to the one that allows status quo ante in the angle. Man, according to this school, is here for a while, first like a heaven. The fact that there is a gatekeeper at the post between the buyer in the market who must go home (hereafter) to continue to play earth and the heaven, to whom the account will be rendered, shows that his role. This is a Yoruba traditional belief in life after death. A king, if a king was atrocious on earth, he would have to account for his according to this belief, will continue in the hereafter as king and atrocities. The result of that account would then determine his status. pauper will after death, continue as pauper. That was why when one Or else, how do we explain the role of the “Onibode” tg^eman)? died, some of his precious properties, money, slaves, gold etc. were The third school of thought which is Islamic point of view buried along with him hoping that the property would be of use to him seems to convince one about the purpose of life after death. The in the hereafter,4 creation of man was done with a purpose. According to the Qur’an; “I Another view calls for belief in the day of judgement, the do not create the jinn and man except that they should worship Me” resurrection, man's presence in the Divine court and the administration (51:56). This is surely the obligation expected of him to do. Man is of reward and punishment. This is a common belief of all prophets3 of also told of his origin and essence. “He it is who created you from clay God. Examining the first view point, one has the impression that, the and decreed a stated term. And there is in His presence another proponent of such stand, base their argument on a simple reason that determined term” (6:2). Here, another determined term is definitely the 272 273 UNIVERSITY OF IBADAN LIBRARY life after death. From the point of view of history, it is clear that man is The first as represented by Al-Ghazali is what can be referred created for an appointed term. to as traditionalism. Al-Ghazali in his Ihya ‘Ulumud-Din relies so Denial of belief in resurrection, according to Islam, makes all much on traditions to explain the nature of resurrection corporeally. other beliefs, meaningless.' A man who believes in the next world and The other school explains the resurrection basing its argument so much has a firm conviction of the final consequence of his acts, would look on the Qur’an. Maulana Muhammad Ali, being one of them, tried to upon worldly gains and losses as temporary, ephemeral and transitory . marry corporeality with incorporeality. While Yusuf Ali dismisses the Islamic scholars, including the Sufis, expect man’s obedience to God whole argument as highly socialized spiritual events, Muhammad Ali, to be based on love for Him as the creator and the nourisher, and to with some air of skepticism, explains that since spirits receive all its seek His favour. According to them, the doctrine of the belief in life impression of pleasure and pain through the body, whether the soul at after death is not strictly that of reward and punishment. This however resurrection will receive back old body is another question. needs more time to examine the verses of the Qur’an describing God’s Going through the Qur’an, there is nothing to show that the punishment as severe. “If you are grateful, I will add more unto you. body which the soul left at the death will be restored to it. This is But if you show ingratitude, truly, my punishment is severe” (14:7). It purely on the verse: “We have decreed death to be your common lot, is when one looks in the light of the Qur’an, at the nature of and we are not to be frustrated from changing your forms and creating punishment for evil act and reward for the virtue, and one discovers you (again) in (form) that ye know not”.(56:60-61). This explains why that the reward for the former is not commensurate with the latter, that Muhammad Ali in later exposition said: “The old heaven and the old one can accept the Sufi claim as mentioned earlier. “If one does evil, earth will pass away and there will be a new heaven and a new earth. the doers of evil are only punished to the extent of their deeds”, If the very earth and heaven have changed at the resurrection, how can (28:84). In effect, the reward is not apportioned according to the merits the body remain the same”.10 That is not be so, especially considering a of the receiver. The reward to good is in manifold, whereas the verse of the Qur’an. ‘Thereof (from the earth) We created you, and punishment is just for evil deed done. thereunto We return you and thence We bring you forth a second time The purpose of faith in life after death sounds more convincing (20:55). when the Qur’an says: “Do you then think that we have created you in The strict traditionalism represented by Al-Ghazali saw the vain and that you will not be returned to us”? (23:115). Purest and resurrection as wrought by the power of God, basing his argument first highest impulses, so does the resurrection idea introduces seriousness on the Qur’an. into man’s life which cannot be otherwise attained. There is a higher “And the trumpet is blown, so all those in the heaven and all those in life for man to live beyond this world such is the aim of human life . the earth will be shown except such as Allah pleases. Then it will be Belief or disbelief in life after death makes man adopts different blown again lo! They stand up waiting. And the earth beams and the courses in life. As a Muslim, if one does not believe in the day of witnesses are brought and judgement is given between them with judgement, it is absolutely impossible for him to fashion his life as justice and they are not wronged” (39:68-69). suggested by Islam.3 Interpreting the verses, he says that Asrail will take the life of everything including that of Jibril and other angels, after which Allah 3. FORM OF RESURRECTION will cause him (Asrail) to die. All the creations that were left dead Having established in our own way, the belief in and after the blowing of trumpet by Azrafil will be in Barzakh for forty purposefulness of the life after death, we can now examine the form years, Allah will then raise Azrafil up to blow the trumpet the second and nature of life in the hereafter. It is not possible to come to any time for all the creation to rise on their feet for judgement11. conclusion as to how the day will like, without having examined Barzakh, literally means interval or obstacle.12 The Qur’an the Qur’an. Two distinct schools of thought on the matter will be makes reference to both: “And He it is who has made the two seas to considered. flow freely, the one sweet and the one salty and bitter. And between the two He has made a barrier and inviolable obstruction” (25:53). As 274 275 UNIVERSITY OF IBADAN LIBRARY signifying the state of man between death and resurrection, God states: on earth, but in the hereafter, a Muslim fulfils his moral obligations. “By no means! It is but a world that he speaks and before them, there is With a strong belief in the hereafter, a Muslim confidently says: a barrier” (23:100). In effect, Barzakh would mean the state between death and resurrection for judgement. We feed you for Allah’s sake only, he desires There however, seems to be an inference that Barzakh would from you neither reward nor thanks (76:9). differ in duration. Forty years according to his description for those who heard the trumpet, makes it shorter than those who had died since NOTES AND REFERENCES inception of the creation. The idea of period may however not hold ( 1) Ali. M.M. (1982); The Religion of Islam, New Delhi, Taj.̂ ;®.;-, since they would not have consciousness of time based on the Qur’an: Company, p. 221. ' " “And when the animals are gathered together, so by their Lord! We (2) Fazlul-Karim, M. (1982); Ihva Ulumud-Din, New Delhfctijtjv; shall certainly gather them together and satan then shall We bring them Lahore, Fine Art Press, Vol. IV, p. 516. on their knees” (19:68). Al-Ghazali explained that man, animal and the (3) Gib, H.A.R. et. al (1974); Shorter Encyclopaedia of Islam, jinn shall be assembled for judgement. This, he buttressed on the basis Leiden, E.J. Brill p. 462. of Qur’an: (4) This was the practice by the Yoruba Kings of old, particularly, the Alaafin of Oyo. The practice was abolished by the And there is no animal in the earth nor bird that British Colonialists. .. flies on its two wings but (they are) communities (5) David West, T. (1980); Philosophical Essays, Ibadan, Ibadan like yourselves (6:38). University Press, p. 170. (6) Adeoye, C.L. (1985); Igbagbo ati Esin Yoruba, Ibadan; Evans Al-Ghazali paints a painful picture of the day and says that the Brothers Nigeria publishers Limited, p. 54. sun will be at its highest degree of intensity; and that man would sweat Fazlul Karim op. cit, p. 117. profusely. He quotes a tradition of Prophet Muhammad’s (SAW) had (8) Ibid, p. 119. it: (9) Muhammad, A. (1978); Commentary of the Holy Qur’an, That man’s sweat will engulf him up till his ear Beirut, Darul-Arabia, p. 232. shows the intensity of the heat.13 (10) Ali op. cit p. 315. However, the Qur’an on the other hand says of the. situation in (11) Fazlul Karim op. cit. p. 315. the hereafter: “When the stars are made to disappear, and the heaven is (12) Ali op. cit. p. 223. rent asunder (77:8-9). When the sun is folded up (81:1). This suggests (13) Fazlul Karim op. cit. p. 515. that there is no sun to cause intense heat, and no sweat will drown any man. Also the Qur’an says: that it will be a new environment in a new plane altogether. On that day when the earth will be changed into a different earth and the heaven (14:48) 4. CONCLUSION Whatever the opinions and beliefs in the doctrine of life after death, it has come to form an essential part of religious belief of man. As for Islam, the belief is basically necessary. There is need for man to offer his best to the uplift of his fellow beings and the community in which he lives without expecting to be rewarded in kind or cash here 276 277 UNIVERSITY OF IBADAN LIB ARY v;