The “Boko Haram” Tragedy Frequently Asked Questions

Responses to 26 of the most commonly asked questions regarding the “Boko Haram” crisis and tragedy

1430/2009

Da’wah Coordination Council of Nigeria (DCCN)

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THE “BOKO HARAM” TRAGEDY

FREQUENTLY ASKED QUESTIONS

Responses to 26 of the most commonly asked questions regarding the “Boko Haram” crisis and tragedy

Da’wah Coordination Council of Nigeria (DCCN)

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© Da’wah Coordination Council of Nigeria, 1430/2009

All rights reserved: No part of this book may be reproduced in any manner except with written permission from the publisher.

Da’wah Coordination Council of Nigeria National Headquarters

PMB 229, Ilmi Avenue, Minna, Niger State, Nigeria. Phone: +234-806 577 4427

Email: ndccsecretariat@yahoo.com

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Da’wah Coordination Council of Nigeria (DCCN) Member Organisations:

1. Abuja Muslim Forum(AMF), Abuja 2. Abu Sheriff Islamic Organisation, Ilorin 3. Adabiyyah Kamaliyah Society, Ilorin 4. Al-Amin Foundation, Kaduna 5. Ansarul Islam Society of Nigeria, Ilorin 6. Association of Muslim Professionals (AMP), Port Harcourt 7. Association of Muslim Social Scientist(AMSS), Kano 8. Benue State Da’awah Centre, Makurdi 9. Centre for Islamic Information, Ibadan 10. Centre for Islamic Legal Studies, ABU, Zaria 11. Centre for Islamic studies(CIS), Sokoto 12. Council for Dawah and Welfare of Converts, Bauchi 13. Council of Da’awa and Irshad, Gombe 14. Council of Ulama of Nigeria (CUN), Kano 15. El-Kanemi College of Islamic Theology, Maiduguri 16. Federation of Muslim Women’s Associations in Nigeria (FOMWAN), Abuja 17. International Institute of Islamic Thought (IIIT), Kano 18. International Islamic Charitable Organisation (IICO), Minna 19. International Islamic Relief Organization (IIRO), Kano 20. Islamic Education Trust (IET), Minna 21. Islamic Forum of Nigeria (IFN), Kaduna 22. Islamic Foundation, Kano 23. Islamic Medical Association of Nigeria (IMAN), Minna 24. Islamic Missionaries Association of Nigeria (IMAN), Ilorin 25. Islamic Propagation Centre (IPC), Warri 26. Islamic Trust of Nigeria (ITN), Zaria 27. Jama’atu Nasril Islam (JNI), Kaduna 28. Jama’atul Muslimeen, Sokoto 29. Mallam Mamman Foundation, Kano 30. Munazzamah Al-Da’wa Al-Islamiyyah, Kano 31. Muslim Corpers Association of Nigeria (MCAN), Abuja 32. Muslim Sisters Organization (MSO) , Kano 33. Muslim Students’ Society of Nigeria (MSSN), Zaria 34. Muslim World League (MWL), Abuja 35. National Association of Teachers of Arabic and Islamic Studies (NATAIS), Minna 36. National Council Of Muslim Youth (NACOMYO), Abuja 37. Saha Development Initiative, Minna 38. Third World Relief Agency, Abuja

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39. UNN Muslim Ummah, Nsukka 40. Women In Daawah, Abuja 41. World Assembly of Muslim Youth (WAMY), Lagos

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Contents

PREAMBLE ....................................................................................................................................... 8

ON TERMINOLOGY................................................................................................................. 10

1. What does the “Boko Haram” group call itself?................................................................ 10

2. Where did the name “Boko Haram” come from? ............................................................ 10

3. What is the meaning of the word “boko”?.......................................................................... 10

OPINIONS ON THE BOKO HARAM TRAGEDY .................................................... 11

4. Are the BH members to be considered as Muslims?........................................................ 11

5. What is the fate of those killed among the BH members?.............................................. 11

6. What punishment does Islam prescribe for killers among the BH members? .......... 11

7. Do BH members deserve an Islamic burial? ...................................................................... 12

8. Is fighting BH a Jihad?.............................................................................................................. 12

9. What is the fate of Muslim security personnel who were killed in the conflict? ....... 13

10. How do people view BH?........................................................................................................ 13

11. What is the organizational structure of the BH group? ................................................... 14

ON THE BOKO HARAM IDEOLOGY ............................................................................. 14

12. What is the BH alternative to Western secular education (boko)? ..................................... 14

13. Besides Western education (boko), what are other BH concerns? ................................. 14

14. How do BH members regard other Muslims? ................................................................... 14

ON BOKO AND ISLAMIC ALTERNATIVES ............................................................... 15

15. What is Islam’s position on Western education (boko)? ................................................... 15

16. What are Muslims doing to help Nigeria? ........................................................................... 20

ON THE “BOKO HARAM” CRISIS AND TRAGEDY .............................................. 21

17. What about Police persecution of non-BH members? .................................................... 21

18. What did Islamic scholars do to prevent the BH crises? ................................................. 22

19. How did the response of Muslim scholars affect the BH group? ................................. 22

20. Did other Muslims and security forces over-react?........................................................... 22

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ON CHALLENGES FROM THE “BOKO HARAM” CRISIS & TRAGEDY .. 23

21. How should we face or resolve the BH challenge? ........................................................... 23

22. Why do some scholars speak against both the BH group and Western Secular education?..................................................................................................................................... 24

23. What is the reaction of the global community to the handling of the BH crises? .... 25

24. What are the expected effects of the BH tragedy on da’wah in Nigeria?.................... 25

25. Why is Northern Nigeria predisposed to the emergence of groups such as BH? .... 26

26. What are our responsibilities to existing BH members? .................................................. 28

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IN THE NAME OF ALLAH, THE MOST GRACIOUS, THE MOST MERCIFUL

PREAMBLE Between the 1st and 12th of August 2009, a group of nearly 40 men and women from a number of Islamic organizations under the Da’wah Coordination Council of Nigeria (DCCN) met at the Da’wah Institute of Nigeria, Islamic Education Trust, Minna, Niger State. The group met to discuss among other things, various aspects of the “Boko Haram” crisis and tragedy that erupted at the end of July in some of the North-eastern States of Nigeria – particularly Bauchi, Borno, and Yobe. The participants at these discussions were selected individuals from some of the DCCN member organizations including the Muslim Students’ Society of Nigeria (MSSN), the National Council of Muslim Youth Organisations (NACOMYO), the Da’wah Coordination Council of Nigeria (DCCN), and the Da’wah Institute of Nigeria (DIN) – Islamic Education Trust (IET).

Some of those in attendance were very well acquainted with the “Boko Haram” movement, and knew the Late Muhammad Yusuf and some of his key followers personally. Others had been involved in dialogues and debates with “Boko Haram” members for some years, and were well acquainted with the history, ideology, activities and evolution of the group. Others still were Muslim youth leaders who had a good understanding of Islam and Islamic movements and could contribute significantly to the quality of the discussions.

The meetings were split into roughly 3 broad sessions. The first was meant to update everyone in the meeting on the “Boko Haram” group, their ideology and perspectives, the similarities and differences between them and other Muslims. The second session was to prepare a list of important expected and commonly asked questions about the “Boko Haram” group and the crisis, and also a list of the main arguments used by the group to support and defend their ideology and perspectives. The third session was to prepare and present responses to the questions and arguments raised in the second session. These responses were discussed, documented, and compiled into the present document.

The objective of the research workshops was two-fold:

1. To help the general public and Muslim youth leaders provide accurate answers to commonly asked or expected questions about the “Boko Haram” crisis and tragedy.

2. To help the Muslim Community leaders with qualitative responses to the arguments presented by the “Boko Haram” group to defend their ideology and perspectives.

This document contains the responses to 26 of some of the most expected and commonly asked questions regarding the Boko Haram (BH) crisis and tragedy. It does not focus on the responses to ideological basis and arguments presented by the Boko Haram (BH) group in defense of their position and interpretation of Islam. That is treated in another document titled THE ‘BOKO HARAM’ ARGUMENTS: Responses to the Ideology of the ‘Boko Haram’ Group.

This document has been reviewed by leaders of the member organizations of the Da’wah Coordination Council of Nigeria (DCCN) along with some selected Muslims scholars and community leaders.

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However, it should be borne in mind that the views presented in this document do not necessarily represent the opinions of each and every member organization of the DCCN or the individual consulted, but the consensus of majority.

No literary work of any human can be perfect, and we take all responsibility for our mistakes. We also request that if you the reader notice any errors that might have escaped us, we request you kindly bring it to our notice as soon as possible.

We pray Allah blesses the efforts of all those who have contributed to this humble document, and to forgive us all for any errors that it might contain.

Wassalamu alaykum

Muhammad Lawal Maidoki (National President, DCCN)

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THE “BOKO HARAM” TRAGEDY:

FREQUENTLY ASKED QUESTIONS

ON TERMINOLOGY

1. What does the “Boko Haram” group call itself?

The group calls itself “Ahl as-Sunnah wa al-Jama’a ala Minhaj as-Salaf”, which means: “People of the Way of the Prophet Muhammad (peace be upon him) and the Community (of Muslims), in line with the earliest generation of Muslims”. This name has a positive meaning that is acceptable to nearly all Muslims.

2. Where did the name “Boko Haram” come from?

The popular name “Boko Haram” has its origin in media and public/community coinage.

3. What is the meaning of the word “boko”?

The word “boko” in Hausa is popularly used to refer to the formal public or private educational system in Nigeria, also referred to as Western secular education. The word is also used to refer to Western education in all its ramifications, along with anything it is associated with.

During the Colonial period in Nigeria, most of those promoting Western education were Christian Missionaries, most of whom used their schools to also propagate Christianity and convert Muslim children. It was - and in some quarters, is still - seen as evangelism in the guise of Western education. Western education was therefore seen by some local Muslim scholars as deceptive. The word “boko” in classical Hausa language literally means deception or deceit, as used in the Hausa term “amaryar boko”, which means “fake bride” or literally, “bride of deception”. This is sometimes a feature in the traditional Hausa wedding where a grandmother usually dresses up like the bride as part of a practical joke played on the groom.

“Haram” is a Hausa word adopted from Arabic. It means islamically unacceptable, forbidden or prohibited. While “Boko Haram” may therefore be interpreted as meaning that the Western secular education is islamically prohibited, it could also be interpreted to mean that evangelism deceptively camouflaged as Western education is islamically unacceptable.

Others consider the word “boko” as a corruption of the English word “book”, which was associated with Western education.

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OPINIONS ON THE BOKO HARAM TRAGEDY

4. In view of their actions against Muslims, especially their attempt to assassinate some Muslim scholars, are the BH members to be considered as Muslims?

Even though BH members hold some extreme views that are misconceptions and misinterpretations of Islam, they are still considered Muslims.

The Prophet (pbuh) is reported to have said: “Whoever offers prayers as we do and turns his face to our Qiblah (direction faced in prayer) and eats the animal slaughtered by us, is indeed a Muslim for whom is the covenant of Allah, and the covenant of the Messenger of Allah; so do not violate Allah’s covenant” (Sahih Bukhari)

During the times of the Companions or disciples (Sahabah) of the Prophet (pbuh), a deviant and extremist group who were called the Khawarij committed acts against other Muslims that were far more hostile than what the Boko Haram did. The Khawarij considered other Muslims as unbelievers (Kuffar) and even killed many Companions of the Prophet (pbuh) including Ali ibn Abi Talib. The Prophet (pbuh) had said: “To abuse a Muslim is (an act of) transgression (fusuq) and to fight him is (an act of) unbelief (kufr).” (Sahih Bukhari). Yet the Khawarij were considered Muslims by the Sahabah, who even followed them in prayers. Ali bin Abi Talib is reported to have said of them: “Had they not fought us, we would not have fought them”. BH members, who are not nearly as bad as the Khawarij, are therefore Muslims. And Allah knows best.

Muslims should therefore be cautious not to quickly denounce other Muslims as unbelievers, or to excommunicate them from Islam.

5. What is the fate in the Hereafter, of those of their members killed in the cause of BH?

Only Allah can decide the fate of anyone in the Hereafter. Each person will be judged by Allah according to their intentions and actions. Also, no one has the right to limit Allah’s mercy on any of His creatures. He alone is All-Knowing, Most-Wise, Most Just, and Most Merciful.

6. What punishment does Islam prescribe for killers among the members of the BH group?

The seriousness of taking the life of any innocent human being is described by Allah in Qur’an 5:32 – “If anyone kills a human being – unless it be (in punishment) for murder of for spreading corruption on earth – it shall be as though he had killed all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind.”

Allah the Most Merciful however also says: “Oh my servants who have transgressed against their own souls (in sin)! Despair not of the Mercy of Allah, verily Allah forgives all sins: for He is Oft-forgiving, Most Merciful.” (Qur’an 39:53)

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In the Hereafter, and unless Allah forgives, the punishment for intentional murder is severe. Allah says: “As regards the one who kills a believer intentionally, his recompense is Hell, wherein he shall abide. He has incurred Allah’s wrath and His curse is on him, and Allah has prepared a great punishment for him.” (Qur’an 4:93)

In this world however, as with any other case of taking the life of a human being, the decision as to what would be a just and appropriate punishment is to be decided by the Islamic legal experts or judge (Qadi) based on the law of evidence specific to the case. They are to decide what category of killing has taken place in each, i.e. whether it is murder (al-qatl al-‘amd), semi-intentional homicide (al-qatl shibh al-‘amd), homicide by mistake (al-qatl al-khata’), rebellion (bughah), brigandage, terrorism or banditry (hiraba), etc. - or any other categories or sub-categories of these.

Depending on whether it is considered a crime against the state or not, the courts, sometimes in consultation with the family of the victim would decide what to do – whether to punish with equitable retribution (qisas) or death sentence, paying of blood money (diyyah), imprisonment or any other discretionary punishment (ta’zir), or to forgive (al-‘afw).

Allah says in Qur’an 5:45: “We ordained therein for them: "A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and a (similar) retribution for wounds." But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are (no better than) wrong-doers.” (See also Qur’an 2:178)

“The recompense of an injury is an injury thereto: but if a person forgives and makes reconciliation, his reward is due from Allah.” (Qur’an 42:40)

The Prophet Muhammad (pbuh) said: “Whoever forgives the retaliation from the killer, would enter Paradise.” (Az- Zarqani in Sharh al-Muwatta’)

He also said in another narration: “No man would remit from any injury inflicted upon him, but Allah would elevate his position and forgive his sins.” (Sunan Ibn Majah)

7. Did the deceased among the BH members deserve an Islamic burial?

Yes! They are Muslims and therefore have the right to be given a full Islamic burial.

The Prophet (pbuh) said that among the 6 (and in another version 5) rights of a believer from another believer, is that a Muslim should follow his funeral. (Sahih Bukhari and Sahih Muslim)

8. Is fighting BH a Jihad?

A Muslim is not permitted to initiate conflict with groups such as the BH. If a group of Muslims initiates aggression against another group of Muslims, this other group should try and find peaceful ways to reconcile their differences. Fighting anyone should always be the last resort, even if it is justified. The jihad (striving) of self-restraint and patience (jihad bin nafs) is the first priority.

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If however they persist in their hostility and are violent, then they should be forcibly brought under control, and such fighting (qitaal) is a jihad.

Allah says: “If two parties (or groups) among the believers fall into fighting, then make peace between them both; but if one of them transgresses beyond bounds against the other then fight you (all) against the one that transgresses until it complies with the command of Allah; but if it complies then make peace between them with justice and be equitable; for Allah loves those who are equitable. The believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brother: and remain conscious of Allah, so that you might be graced with His mercy.” (Qur’an 49:9-10)

“Fight in the cause of Allah those who fight against you, but do not cause aggression, for Allah does not love the aggressor.” (Qur’an 2:190)

This permission to fight back however should never be allowed to deteriorate into any injustice against them or anyone else.

Allah says: “But (remember that an attempt at) requiting an evil may too, become an evil: hence whoever pardons (his enemy) and makes peace, his reward rests with Allah – for, verily, He does not love evildoers. Yet indeed, as for any who defend themselves after having been wronged – no blame whatever attaches to them: blame attaches but to those who oppress (other) people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store! But verily, if one is patient in adversity and forgives, this, behold, is indeed something to set one’s heart upon!” (Qur’an 42:40-43)

9. What is the fate of Muslim security personnel who were killed in the conflict with BH members?

A Muslim who is killed while trying to save the lives of innocent people is a martyr (Shaheed) and will, by Allah’s grace be granted Paradise. Allah knows best.

The Prophet (pbuh) said: “Whoever is killed in defense of his wealth is a martyr (Shaheed). Whoever is killed is defense of his life is a martyr (Shaheed); or in defense of his religion, or of his family”. (Nasa’i, Abu Dawud, Tirmidhi)

Fighting against the aggressive members of the BH group is islamically ligitimate, if done with the intention of self-defense or protecting the community and its scholars from being attacked by them. Actions of all people are judged by their intention and motives, and Allah knows best the true motives behind everyone’s decisions and actions.

To save the life of innocent humans is one of the most meritorious deeds a Muslim can do. “… if anyone saves a life, it shall be as though he had saved the lives of all mankind.” (Qur’an 5:32).

10. How do people view BH?

People have differing views of the BH group and how their case was handled by the leadership, its security personnel and the rest of the Muslim community.

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The views people hold about any group depend on how much they know that is true, and their assessment of that information from their own perspectives and values. Some people are sympathetic towards the BH group, others are antagonistic towards it, and some others treat every issue related to BH with extreme emotions or skepticism. It is therefore difficult, when listening to different people talk about BH to know the truth. One should either search for people of character and integrity who have reliable information about the group, or live with uncertainty, instead of speaking about what we have no knowledge of. And Allah knows best.

The Prophet (pbuh) said: “It is enough to make a person a liar if he keeps repeating to others all that he hears (without verification).” (Sahih Muslim)

Allah says: “O you who believe! If a divisive (or wicked) person comes to you with news, ascertain the truth, lest you harm people unwittingly and afterwards become regretful for what you have done” (Qur’an 49:6)

11. What is the organizational structure of the BH group?

The Commander in Chief (Amir ul-Aam) is the leader of the entire group (Late Muhammad Yusuf). He has 2 deputies (Na’ib Amir ul-Aam I & II). Each State (where they exist) has its own Amir (Commander/Leader), and each Local Government Area also has an Amir. Below the Local Government Amirs are the remaining followers. They also organized themselves according to various roles, such as Soldiers and Police, etc.

ON THE BOKO HARAM IDEOLOGY

12. From the perspective of the BH group, what is their alternative to Western secular education (boko)?

Their only acceptable alternative to Western education is another system of education based purely on the teachings of the Qur’an and Sunnah as understood by the earliest generations of Muslims (Salaf). However, a curriculum for this alternative system of education seems to be non-existent.

13. Other than Western education (boko), what else are their concerns?

They have grievances regarding any aspect of life - the economic, political, legal and social systems, etc. - that is not in accordance with their interpretation of Shari’ah.

14. How do BH members regard other Muslims who do not share their ideology?

From the explicit contents of the lectures and debates of their leaders and some of their preachers, and from their interpretation of the Qur’an and Sunnah, they regard non-members to be kuffar (disbelievers; those who deny the truth) or fasiqun (wrong-doers).

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ON BOKO AND ISLAMIC ALTERNATIVES

15. What is Islam’s position on Western secular education (boko) from the perspective of the majority of Muslims?

“Boko” is used here in its present popular sense to mean Western secular education as promoted by the Federal Ministry of Education of Nigeria.

In order to ascertain the position of Islam regarding anything, Muslims must refer to the Qur’an and Sunnah (practice of the Prophet – pbuh), while respecting the methodology and principles of Islamic jurisprudence (Usul al-Fiqh), and the higher objectives of Shari’ah (maqasid ash-Shari’ah).

Briefly, any education, whether foreign, secular, or modern, that is useful and which does not go against the explicit teachings of the Qur’an and Sunnah is permissible (halal). Depending on the position of Islamic jurisprudence on a specific subject and the purpose of studying it, that knowledge or education could be considered as either an obligation (fard or wajib), recommended (mustahab), merely permissible (mubah), discouraged (makruh) or forbidden (haram).Some knowledge which is essential for the survival needs of a just society is essential and its acquisition is a collective religious obligation (fardu kifaya) on Muslims. Any aspect of Western secular education (boko), which considers things that are islamically wrong and prohibited (haram) as if it were right and permissible (halal), are to be identified and corrected.

Allah praises “those who listen to what is said, and go by the best in it” (Qur’an 39:18)

On the Methodology of Islamic Jurisprudence (Usul al-Fiqh)

Scholars of Islamic jurisprudence have categorized all issues and actions requiring an Islamic verdict (fatwa) into 2 broad categories: Ibadaat and Mu’amalaat.

Ibadaat refers to prescribed acts of worship and devotion to Allah. These include ritual purification rites (taharah), prayer (salat), almsgiving (zakat), fasting (siyam) and pilgrimage (hajj). The details for the performance of these have been stipulated in the Qur’an and Sunnah. In Islamic jurisprudence, anything that does not fall under the ibadaat is categorized under mu’amalaat. (Other scholars would add a third category, Aqeedah, which refers to creed, articles of faith and Islamic theology). Mu’amalaat include all social transactions, matters of business and commerce, marriage, inheritance, and legislation. It includes those areas related to the collective life of society such as agriculture, healthcare and medicine, politics, administration and management, technology, education, defense and security, transportation, communication, and every other aspect of life outside prescribed worship. Boko belongs to mu’amalaat, not ibadaat.

The ruling principle or maxim of Usul al-Fiqh that applies to mu’amalaat is: “al-asl fil ashya’ al-ibaahah,” meaning “the fundamental premise of everything is permissibility.” In

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other words, everything is permissible except what is clearly prohibited from an explicit (qat‘i) text (nass) of the Qur’an or authentic (sahih) Hadith (report about the actions and words of the Prophet, i.e. of the Sunnah). To say it differently, whatever is not prohibited is in fact permissible.

The responsibility of providing evidence for a ruling on issues of mu’amalaat rests upon whoever claims a thing is prohibited, and not upon those who claim a thing is permissible. This is because an act of mu’amalaat is automatically considered permissible unless proven otherwise.

Boko, therefore, is halal except what may be haram within it. Thus, the task before Muslims or scholars is to identify any aspect of the contents and methodology of Boko that is prohibited, going by the clear teachings of the Qur’an and authentic Sunnah. Some of these will be listed below.

However, if anything in the contents and method of Boko does not contradict the clear teachings of the Qur’an and Sunnah, or the objectives (maqasid) of Shari’ah, then it cannot be regarded as haram from an Islamic perspective. Indeed, scholars consider it an act of shirk (attribution of divine authority to something besides Allah) to make prohibited (haram) that which Allah has not prohibited, or to make permissible (halal) that which Allah has prohibited.

“And do not say concerning the falsehood which your tongues utter, ‘This is halal and that is haram’ in order to fabricate a lie against Allah; assuredly, those who fabricate a lie against Allah will not prosper.” (Qur’an 16:116). See also Q.42:21, 10:59, 6:119 and 9:31.

On the Geographical Origin of Knowledge

The truth, falsehood, benefit, or otherwise of information and knowledge about mu’amalaat is not assessed on the basis of whether such information or knowledge is indigenous or foreign, Eastern or Western, Arab or Persian, African or European, Hausa or Igbo, Greek or Japanese. Islamic jurisprudence does not classify information or knowledge on the basis of its geographical or cultural origins, but on the basis of whether it contradicts the Qur’an or Sunnah or not, while respecting the methodology of Usul al-Fiqh and the higher objectives (maqasid) of Shari’ah. If it contradicts the Qur’an and Sunnah then it is rejected. Otherwise it may be considered on its own merit, and its consonance with the objectives of Shari’ah and the common good (maslaha).

On Modern Knowledge

The search for knowledge yields new knowledge, and Islam encourages the search for useful knowledge. Every generation of Muslim scholars adds new insights and interpretations to the commentaries of Qur’an and Sunnah by acquiring new knowledge in the fields of history, geography, biology, psychology, economics, ecology, astronomy, etc. The Qur’an and Sunnah encourage Muslims to seek useful knowledge in all fields of human endeavor. Knowledge, education or boko cannot therefore be prohibited (haram) simply because it is modern or new. It has to contradict the clear teachings of the Qur’an and Sunnah before it can be considered prohibited (haram).

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On Secular Knowledge and Mu’amalaat

The term “secular” when applied to knowledge or education is used to refer to worldly (dunyawy), or material education, where knowledge gained is derived from observation, experimentation, and the scientific method of rational analysis, and not from religious sources or divine revelation – i.e. not spiritual or religious education.

For example, Agriculture, Accounting, Linguistics, Mathematics, Engineering, Defense, Medicine, Communication and Information Technology, are regarded as secular or worldly subjects, in that their knowledge is not derived from religious scriptures.

Muslim scholars however do not classify these subjects or fields as secular or irreligious as distinct from spiritual or religious knowledge. They are classified under the category of mu’amalaat where every innovation and new knowledge is permissible, except what is authoritatively prohibited. In fact those fields such as Medicine, Agriculture, Commerce, Security, Education, that are essential for the public benefit (maslaha) and general survival or absolute necessities (i.e. daruriyyat) of a good and just society, are not just considered permissible (halal), but a societal or collective obligation (Fardu Kifaya) that must be studied. To neglect these aspects of life is a harmful evil (mafsada), which the community (or its leaders) will be held accountable for by Allah.

It does not take a lot to imagine the disastrous consequences of not having enough qualified people in one of these essential Fardu Kifaya fields.

For instance, how many people would starve to death if we did not have enough farmers growing food crops? What would be the consequences of there being no business people transporting essential medicines and food to places where they are needed? What sort of plagues and epidemics would result if we did not have enough people handling sanitation and managing waste? How many would suffer if no one was ensuring the availability of pure drinkable water? What would society be like if we did not have anyone performing the role of police and security personnel? What chaos would result if we had no one was teaching the next generation any education?

In addition, scholars (of Usul al-Fiqh) maintain that what is a pre-requisite for the performance or realization of an obligation (fard) itself becomes regarded as an obligation (fard).

If the study and practice of Agriculture and Medicine are Fardu Kifaya (collective societal obligations), then their prerequisite subjects such as chemistry, biology, geography, mathematics, physics, language, become regarded as Fardu Kifaya. This is because, without these basic subjects, professions like Medicine and Agriculture would cease to fulfill their functions effectively in modern world.

The same principle of Islamic jurisprudence also applies to other professions that belong to the 3 general hierarchical categories of the Objectives of Shari’ah (Maqasid ash-Shari’ah), namely: the absolute necessities (daruriyyat), important essentials (hajiyyat)

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and the luxuries or embellishments (tahsiniyyat). The importance of a profession to the survival of the community and its core values will determine which of these 3 categories a profession will belong to. For example, under the “absolute necessities” (daruriyyat) are all the prohibitions, obligations, policies, jobs and efforts directly aimed at the protection and preservation of human life, faith/religion, the mind, lineage/family, personal property, etc. The preservation, protection and enhancement of these daruriyyat are the primary objectives of Shari’ah. Whatever is necessary for preservation of an “absolute necessity” (darurah) is itself treated like a darurah, and the same principle will apply to hajiyyat and tahsiniyyat. Some subjects therefore would belong to the daruriyyat, hajiyyat or tahsiniyyat depending on how important they are as prerequisites to a particular objective of Shar’iah.

In the Shari’ah of Islam, these subjects, fields of knowledge or professions belonging to the mu’amalat (as opposed to “secular”), are not regarded as purely worldly, material, irreligious, or secular. Some are societal requirements of the Ummah, and part of the religious and spiritual obligations and responsibilities of a Muslim. They form part of a true Muslim’s service in the Cause of Allah towards humanity, their society and family, for their own legitimate (halal) benefit in this life and the next.

“But seek, with the (wealth) which Allah has bestowed on you, the Home of the Hereafter, nor forget your portion in This world: but do good, as Allah has been good to you, and seek not (occasions for) corruption on earth: for Allah loves not those who do corruption.” (Qur’an 28:77)

“Whoever rallies to a good cause shall have a share in its blessings; and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, Allah watches over everything”. (Qur’an 4:85) “The best among mankind are those most useful to others” (At-Tabarani)

On the Challenge of Boko

The challenge Muslims face with some aspects of Western secular education (boko) is that some specific topics and practices are presented as acceptable or morally neutral, whereas from an Islamic perspective they may be reprehensible/disliked (makruh) or even prohibited (haram).

As mentioned earlier, regarding mu’amalat such as education or boko, everything is permissible except what is prohibited from an explicit text of the Qur’an or authentic Sunnah.

Some of these Islamically reprehensible (makruh) or unacceptable (haram) teachings found in various subjects include: the disregard for Allah as the ultimate Source and Cause of Creation in especially the Natural Sciences; some aspects and interpretation of the theory of evolution in Biology; disregard for the superiority of explicit Divine injunction over human judgments in Law, Ethics, Public Administration and Government; the promotion of interest or usury (riba) as an instrument of financial dealings and profiteering from debt creation; gambling and speculation in financial markets; hoarding and creation of artificial scarcity as ways of maximizing profit in Business Studies and Economics; various forms of cruelty to livestock in

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Agriculture; environmental pollution and destruction to the detriment of people, other species, and subsequent generations (inter-generational injustice) as offered in various branches of Engineering; dismissal of all forms of alternative medicine, some natural remedies, as well as psycho-spiritual healing in Medicine, Pharmacy, and Psychology; socio-economic discrimination and apartheid-like systems of Urban and Regional Studies and Management; sexual lewdness and immorality as means of advertising and entertainment in Arts, Media Studies and Marketing; numerous manipulative and unethical practices, and the superiority of interests over values and ethical principles in Political Science; extra-marital and homosexual relations as acceptable alternative family systems in Social Studies and Law; the disrespect of most indigenous institutions, knowledge and wisdom in preference foreign and especially Western alternatives; etc. These are all products of the secular ideology that comes with some aspects of the modern Western education.

On the Importance of Knowing both Halal and Haram

Muslims are taught to pray Allah to “Show us the truth (and help us identify it) as truth, and give us the ability to follow it; and show us falsehood (and help us identify it) as falsehood, and give us the ability to keep away from it” (Tafsir Ibn Kathir, vol.1/310; Tafsir Ruh al-Bayan vol.8/386; Al-Wasit li Sayyid Tantawy vol.1/366, 1623)

“Hudhaifa bin Al-Yaman said that people used to ask the Prophet (pbuh) regarding what was good (al-khair), and I used to ask regarding evil (sharr) so as not to be a victim…” (Sahih Bukhari and Sahih Muslim)

Knowledge of both the lawful and the prohibited (al-halal wa al-haram) in Islam is essential for every Muslim in their correct submission to Allah. It is important that a Muslim is able to identify and distinguish the two from each other in any situation. Knowledge of what is permissible (halal) helps the Muslim know his freedoms and what he or she is permitted to do. Knowledge of what is prohibited (haram) helps the Muslim know his or her limits and what to avoid. The knowledge of what is haram and how to avoid it is an obligation (fard/wajib) on Muslims.

It is not the acquisition of the knowledge about what is haram that is prohibited; rather it is the utilizing of such knowledge for a prohibited purpose. It is also prohibited to regard what is haram to be halal, and vice versa.

Allah also praises “those who listen to what is said, and go by the best in it” (Qur’an 39:18)

On the Responsibilities of Muslims to the Educational System

It is therefore the responsibility of Muslim scholars in particular, but also educationists, parents, policy makers, Islamic organizations and institutions, etc. in general, to identify those specific teachings in any particular subject that are Islamically unacceptable, and ensure Muslim students (and the general public) are enlightened as to what is wrong and harmful about these teachings. They should also be taught the Islamic perspectives to these, and the wisdom and practicality behind the Islamic alternatives.

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It is also the duty of Muslim leaders, parents and Islamic da’wah organizations to develop and provide effective and qualitative education and orientation on various aspects of Islam to complement and supplement what students learn in the classroom. Allah knows best.

Alhamdulillah some private Islamic Schools, and members of the Association of Islamic Models Schools (AMIS) in Nigeria have already taken initiatives in this regard by introducing “Islamic Perspectives” as a subject taught to students which focuses on countering the purely secular or unislamic elements of the educational curriculum. A growing number of members of the Muslim Students Society of Nigeria (MSSN) have been taking orientation courses in “Islamic Perspectives” with the aim of spreading the contents to the much larger audience of public educational institutions. Other initiatives pioneered mainly by the International Institute of Islamic Thought (IIIT) have been developing the idea of, and producing literature on the “Islamization of Knowledge” and “Islamization of Disciplines”.

16. What are Muslims doing about the current state of Nigeria?

Muslims, like every other group of people, are not all the same. They are a diverse community living in every state, and working in every segment of the society. Among them are the best and worst leaders in Nigerian history. Among them are the richest and poorest, the most generous and the most selfish, the most disciplined and the most undisciplined, the most educated and uneducated, the most humble and the most arrogant, the criminal, and the law abiding, the most ethnocentric and the most cosmopolitan. Some are part of the problems of Nigeria, and are actively involved in corruption and oppression at every level. Some are part of the solutions and are actively fighting corruption and doing a lot of good at every level of the society. Some do not care and are apathetic, while some have contributed to nation-building and deservingly received National Honours Awards. Some are working within the government to bring positive change while others are working from without in NGOs, businesses, etc. Some are optimistic while others are, unfortunately, pessimistic about the future of Nigeria.

Islamic organizations and Muslim activists are doing a lot towards improving the Nation for the benefit of all, while others focus on the more peculiar needs of Muslims. Many are involved in improving intra-faith and inter-faith relations, and preventing conflict. Others are establishing educational institutions. Some are running faith-based, and others, non-faith-based community development and welfare organizations. Some try to give talks to dissuade others from corruption and immorality by being more God-conscious. Others focus on issues of gender and social justice. Many are in advocacy work trying to secure Muslims’ rights to take a little time off from work for their daily prayers, or dress islamically at work, or school, etc., while others are trying to get more freedom to be ruled by Islamic law. Some are establishing hospitals and clinic, schools and orphanages, while others are fighting HIV/AIDS.

Though many aspects of the nation have deteriorated, over the decades many Muslims have seen some significant improvements in their freedom to practice Islam and establish institutions that will help provide more Islamic alternative lifestyles for

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themselves and their children. The intra-faith conflicts among Muslims have reduced. There are far more qualitative Islamic educational institutions now than ever before. There is more recognition for Islamic law, at least in the northern States. And though there is a relative scarcity of good Muslims scholars of Islam, there are also more Muslim scholars than ever before. More registered Islamic financial institutions have been established and the patronage and interest in these is growing. Muslims are also appreciating the greater freedoms they have to modify and establish alternative Islamically acceptable institutions in Nigeria, if they are ready to better cooperate with each other.

Nigeria is a large, diverse and complex society. It requires numerous holistic and specific solutions by as many sincere cooperating people as possible from all faiths and walks of life. While good followership is essential, good leadership is key!

ON THE “BOKO HARAM” CRISIS AND TRAGEDY

17. What is our response to Police persecution of non-Boko-Haram members, because of their Muslim appearance?

As with many committed Muslims, BH members dress and groom themselves in ways that try to visually distinguish them as Muslims. This often includes wearing a long dress, trousers showing the ankles, a hat or turban, beard and trimmed moustache.

This makes it very difficult for anyone to visually differentiate a BH member from any other committed Muslim. This has naturally made it almost impossible during the BH crisis for security personnel to easily distinguish or identify a BH member from their appearance.

As a result many innocent Muslims have been victimized by the security services and even other members of the public.

“Beware of the crisis (fitna) which does not befall only those among you who do wrong, to the exclusion of others; and know that Allah is severe in retribution” (Qur’an 8:25) This victimization and persecution is unjust and unacceptable. Everyone is innocent until and unless proven guilty. Better, more respectful and effective interrogation methods could reduce cases of wrong allegations and betrayal of justice. The Prophet (pbuh) said “It is better for a leader to make a mistake in forgiving than to make a mistake in punishing.” (Tirmidhi) In other words it is better to err in letting a guilty person go free than to err by letting an innocent person be punished.

It is worth calling to mind the words of Allah: “… never let hatred of anyone lead you into the sin of deviating from justice. Be just; this is closest to being God-conscious. And remain conscious of God; verily, God is aware of all that you do.” (Qur’an 5:8)

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18. What did Islamic organizations and scholars do to prevent the BH crises?

A number of prominent Muslim scholars, activists, and da’wah workers from various organizations had been involved in dialogues and debates with the leadership and followers of BH group in order to either convince them of their wrong position, or to dissuade others from joining them.

Some of the more prominent of these scholars include Sheikh Abdul-Wahab (from Kano), Mallam Isa Ali Fantami (Bauchi), Ibn Uthman (Kano), Muhammad Awwal Adam “Albani” (Zaria), Imam Gabchia (Borno), and Late Sheikh Ja’far (Kano), etc.

A number of Islamic organizations including the Muslim Students Society of Nigeria (MSSN) and the National Council of Muslim Youth Organization (NACOMYO) had on a number of occasions informed and warned some traditional leaders of the impending problems they expect from the BH group including the potential militancy of the group. Unfortunately, they were not taken seriously. A few traditional leaders however did have dialogues with some of the BH members. These unfortunately did not result in much.

19. How did the response of Muslim scholars to the BH affect the group?

The dialogues and debates with members of the BH group did convince some people to reject their ideology. A number of scholars also called Muslims to boycott and disassociate themselves from BH functions and members. This frustrated some BH members and might have contributed to some of them going to further extremes in some of their ideological positions.

Unfortunately, in some of the debates, some scholars would focus their attack on the personality of Late Muhammad Yusuf instead of his arguments. This was sometimes counter-productive as it gave some the impression that there was no effective and authoritative intellectual opposition to the BH ideology. These personal attacks therefore often emboldened the group and won them more sympathy.

20. Did Muslims who were not BH members over-react in their cooperation with security forces?

There have been reports that some security personnel killed many unarmed members of the BH group. They were aided in identifying these BH members by some of their secret agents and some members of the general public.

During such a crisis, the anger and paranoia of some members of the public is understood, due to the trauma, sudden fear, mistrust and hysteria during the incidence. However, killing of innocent non-combatants and non-critical collaboration is unjust and is condemned in the strongest of terms. The extra-judicial killings and police/military excesses should be looked into by the authorities concerned, and those found guilty held accountable.

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As discussed earlier, the killing of an innocent person is one of the gravest sins in Islam (Qur’an 5:32). So also is aiding anyone in such injustice.

Allah says: “And help one another in goodness and virtue; but do not help one another in sin and transgression. Be conscious of Allah, for Allah is severe in punishment.” (Qur’an 5:2)

A Muslim should never allow feelings of hatred towards anyone lead them to injustice. Allah says in the Qur’an:

“O you who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone lead you into the sin of deviating from justice. Be just; this is closest to being God-conscious. And remain conscious of God; verily, God is aware of all that you do.” (Qur’an 5:8) “O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves, or your parents and kinsfolk. Whether the person concerned be rich or poor, God’s claim takes precedence over (the claims of) either of them. Do not, then, follow your own desires, lest you swerve from justice; for if you distort (the truth), behold, God is indeed aware of all that you do!” (Qur’an 4:135) As for those who might have done wrong, Allah the Most Merciful also says: “Oh my servants who have transgressed against their own souls (in sin)! Despair not of the Mercy of Allah, verily Allah forgives all sins: for He is Oft-forgiving, Most Merciful. And turn to your Lord in repentance and submit to His will, before the penalty comes, after which you will not be helped.” (Qur’an 39:53-54)

ON CHALLENGES FROM THE “BOKO HARAM” CRISIS & TRAGEDY

21. How should we face or resolve the BH challenge?

The BH challenge is more an ideological challenge than a technical or military one. Though the use of force may have a role to play, it could make things worse in the long term.

From all indications, the BH group, like many other religious extremist groups is not out to commit robbery, rape, or other such materialistic or non-ideologically motivated crimes. Members are usually morally upright people of integrity with wrong interpretations about important issues in Islam, but who are convinced that they are absolutely right and others are wrong. Consequently, their actions and motivations come from their faith-based ideology and interpretation of Islamic religious texts. An ongoing intellectual and ideological engagement with such extremists or fanatics by Muslim activists, ‘former fanatics’ and the scholars they respect can dissuade those who are prone to violence as a way of furthering their religious interests.

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The rationales for religious violence therefore cannot be addressed effectively by the existing law-enforcement agencies, because reducing such extremism requires advocating a more balanced ideological discourse from within the framework of Islam. To be credible, such advocacy must be faith-based and involve distinguished Muslim scholars who have the patience to deeply understand their particular extremist positions, who can quote extensively from well-respected traditional authorities, and who can respect the bridge-building Ethics and Etiquettes of Disagreement in Islam (Adab al-Ikhtilaf). As a rule, such extremist groups also have very little knowledge and appreciation of fields such as the Principles and Methodology of Islamic Jurisprudence (Usul ul-Fiqh) and of the Higher Objectives and Intents of Islamic Law (Maqasid al-Shari’ah). Without such an intellectual and ideological engagement with such extremists (even though sincere), the use of brutal force can only temporarily silence or frustrate such groups. Force often makes them become more fanatical and go underground where they are more difficult to monitor and engage. Where, however, lives are threatened and such intra-faith dialogues are for some reason unproductive, then the use of force while respecting the rule of law by the security services may be the last resort. But here too, it is important that security personnel and agents are enlightened enough to know they are not dealing with gangsters and selfish criminals, but with misguided sincere people who believe their actions are divinely sanctioned. In this regard, sensitivity training for security personnel by Islamic organizations would be useful and very important. We must also appreciate the fact that such extremist groups do not emerge out of a vacuum. They are also unfortunate victims of eloquent, charismatic but misguided personalities, and in some ways products of a history of failure in leadership. “… and never let hatred of anyone lead you into the sin of deviating from justice. Be just; this is closest to being God-conscious. And remain conscious of God; verily, God is aware of all that you do.” (Qur’an 5:8) Every member of the society has the duty to contribute their quota in the development and the promotion of peace in the society in accordance with level of their authority and influence. “Whoever sees something wrong, should correct it with his hand (authority): and if he is unable, then with his tongue (speech): and if he is yet unable, then with his heart: though that is the weakest of faith (iman)”. (Sahih Muslim)

22. Why do some scholars speak against the BH while still being critical of Western Secular education?

Many Muslim (and non-Muslim!) scholars are critical of formal Western secular education for various reasons. Apart from being irreligious or agnostic, some consider it too elitist, culturally insensitive and imperialistic, conformist, top-down and prescriptive, non-creative, reductionist and non-holistic, more training than enlightenment, environmentally damaging, urban-biased, oblivious to indigenous

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knowledge and context, amoral, relativist, rigid and age restricted, unnatural and competitive, based on needs of the past Industrial Age and therefore outdated, etc.

These Muslim scholars and educationists however disagree with the BH group regarding what to do about it and what the alternatives are. There are also a number of other reasons scholars have for criticizing the BH ideology and methodology. So, while they are critical of the present educational system, they are also critical of the BH group.

With every choice of an educational system, or reformation of one thereof, there are bound to be trade-offs and undesired side-effects. The purpose of each educational system or institution will determine its curriculum and teaching method. The more choices available, the easier it becomes for parents to decide what is in the best interest of their children in accordance with their values and priorities.

The major challenge for any constructive critic or reformist in any field is to convincingly articulate a more practical alternative or modification that is better than the existing system when all important factors are carefully considered.

Muslim schools and educationists have been developing and experimenting with various alternatives and modifications that will be relevant to the present globalised reality of the world today.

23. What is the reaction of the global community to the handling of the BH crises?

A number of organizations from other countries, including Amnesty International criticized the numerous instances of human rights violations in the handling of the BH crisis. These included the extra-judicial killings of some arrested BH members, including their leader, Muhammad Yusuf.

The BH tragedy has also exposed further some of the fatal inefficiencies in the systems by which Nigerian leadership has often sought to arrest or even prevent such recurrent civil crises.

24. What are the expected effects of the BH tragedy on da’wah in Nigeria?

Some effects of the BH tragedy are already noticeable.

The crisis has tragically added more misconceptions about Islam especially among non-Muslims.

The Northern Governors’ Forum (NGF) has resolved that member States employ legislation to regulate the public preaching of Islam. Some are calling for Muslim preachers to secure various forms of Preaching Licenses before they can say anything in public about Islam. While this may have some well-intended benefits, it could give too much power to government officials who could easily abuse it. It allows governments to “legitimately” silence its critics, which kills open debate that ensures better public enlightenment. It could also prevent the survival of the best and most authoritative arguments and evidence (hujjah) to prevail over the

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government or “official” position. It could allow a few scholars who have the ear of the government to monopolize the discourse on Islam.

In countries where governments decide who speaks about Islam, they have as a rule always abused that power to the detriment of Islam and Muslim scholarship. Imagine young Muslim scholars and activists having to seek permission from some corrupt governments to speak about Islam! This itself may be sowing the seeds for another crisis! This is why traditionally, many Muslim scholars have preferred greater independence from government. It is also why Imam Malik discouraged a Caliph from making his book (al-Muwatta’) the official book on Islamic jurisprudence (fiqh). The authorities should consider other ways of handling the abuse of religion and free speech.

The heavy blow dealt by government to the BH group is a significant setback to the movement, as many of its leaders, activists and financiers have either been killed or imprisoned. In addition, their alleged plans to assassinate some Muslim scholars in Bauchi have made them even more unpopular among the people. The Security Services seem to have struck tremendous fear into the hearts of their surviving members, sympathizers and associates.

It is important to remember, that in time people forget, and a new generation will come along. Cassette tapes and booklets carrying the arguments and ideology of BH will remain in local circulation. Many members of the group are still in hiding. The ideological challenge of BH is still very much alive, even if in hibernation, waiting for another charismatic leader to champion the cause without repeating mistakes of the past. There is the need for careful and disciplined research to come up with an appropriate and authoritative response to the BH ideological challenge. There is also the need for effective mass enlightenment and open discussion on the position of Islam on the modern Western secular education (boko). This would contribute to making it difficult for the BH ideology to become a serious threat in the future. And Allah knows best!

In the aftermath of the BH tragedy, many orphans and widows have been left in need of support, adding more strain on the meager resources of Islamic welfare organizations. This is an opportunity for many to give more assistance. “You may dislike a thing that is good for you and you may like a thing that is bad for you. It is Allah alone Who knows, and it is you who do not know.” (Qur’an 2:216)

25. Why is Northern Nigeria predisposed to the emergence of groups such as BH?

In the past, deviant fanatical groups such as the Maitatsine and the so-called Nigerian “Taliban” have appeared in northern Nigeria. Northern Nigeria has been a region

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susceptible to groups such as BH for a combination of reasons. Some of these reasons may also apply to other regions.

Many Muslims in northern Nigeria are poorly educated and very ignorant about Islam from its authentic sources. This makes it easy for some charismatic personalities to abuse the freedom of expression. There are also very few well-learned and exposed Muslim scholars of Islam.

There are minimum qualifications and standards of education required by law before a person is allowed to practice Medicine or Pharmacy or Law, etc. Unfortunately, there have been (until recently,) no regulations or minimum qualifications required in northern Nigeria for anyone who wants to speak about Islam. This absence of any minimum standards in the competence and character of preachers, and the absolutely unregulated public preaching of Islam, have made it easy for fanatical groups to gain uninterrupted momentum and spread in predominantly uneducated societies. Leaders, through appropriate consultation, would have to carefully weigh the advantages and disadvantages of various forms or regulation before deciding what to do.

There are many stereotypes and misconceptions about the Western secular educational system (boko) as practiced in Nigeria – its origins, contents, purpose, methodology, and its relationship with Islam and other religions. Some of these have existed since the early Colonial period. Today, many within the Almajiri system of education express dislike for boko with the support of a significant number of local scholars and preachers.

The breakdown and failure of the educational system in northern Nigeria has made it difficult for the system to prove its worth and value to the majority as it has done in other Muslim countries such as Malaysia and Iran.

It is a sad fact that Northern Nigeria has the highest level of poverty and socio-economic hardship in Nigeria. It is home to about 70% of the poorest in Nigeria, and has the highest levels of unemployment.

The general crisis in leadership, from the Federal to the Local Government and Ward level; the high level of corruption and breakdown of the Rule of Law, have resulted in wide-spread apathy, cynicism and pessimism regarding government and traditional leadership.

Due to the unimaginably high levels of corruption and political manipulation within most of the northern governments, the political leaders have lost the respect of the majority and the religious authorities in particular.

Corruption and the selfish interests of some religious figures have also added to the mutual mistrust between the religious figures, the government, and even the followers of these religious leaders.

The religious authorities in many communities are divided, weak and have very poor networking relationships with each other.

Improving respectful cooperation between Islamic organizations, religious authorities and the government could help in early detection of potentially dangerous groups and

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the development of wiser faith-based approaches to preventing and managing faith-based challenges. Muslim scholars and activists have significant influence in our communities. Thus it is important that they exercise their freedom of speech in appropriate and effective ways that may not be regarded as criminal behavior or incitement to violence.

“Invite all to the way of your Lord, with wisdom and beautiful exhortation, and argue with them in ways that are best and most gracious”. (Qur’an 16:125)

Government must also, on its own part, respect the freedoms of speech of every citizen, and exercise restraint in dealing with critics of its policies and positions.

“And it is by the mercy of Allah that you were gentle with them: for had you been harsh with them, they would have dispersed from you. So pardon them, and seek forgiveness for them, and consult them in affairs of leadership: and when you have decided upon a course of action, place your trust in Allah: for verily Allah loves those who place their trust in Him”. (Qur’an 3:159)

It is only by the mercy of Allah that the situation in northern Nigeria has not gotten worse than it is! We acknowledge and appreciate the laudable efforts of those within the government, traditional and religious authorities, who by the grace of Allah are working tirelessly for the common good of all.

26. What should our responsibilities be to existing BH members?

Many orphans and widows have been left behind by killed members of BH. There are also many bereaved parents, sisters, brothers and other family relations and friends of killed BH members. Many of these may need assistance in order to continue to survive with dignity. But more importantly, they need the love, understanding, prayers and support of their fellow brothers and sisters in Islam and in humanity.

The Prophet (pbuh) said: “None of you has attained to faith until you love for your brother what you love for yourself” (Sahih Bukhari and Sahih Muslim). Also, that “You will not enter paradise until you have faith; and you will not complete your faith till you love one another.” (Sahih Muslim) There is also the duty to educate and try to reform existing BH members. But this requires a lot of sensitivity, maturity and wisdom. Many may understandably harbor feelings of hurt, anger, resentment, guilt, contempt, humiliation, or regret. Preaching, if not done with the necessary wisdom (hikma) may become counter-productive. The best form of preaching may be through words and deeds of compassion, thoughtfulness and brotherhood.

“But (since) goodness and evil cannot be equal, repel (evil) with something that is better: then will He between whom and yourself was hatred become as it were your true and intimate friend! (Qur’an 41:34)

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“Do not be people without minds of your own, saying that if others treat you well, you will treat them well, and that if they do wrong, you will do wrong; but accustom yourselves to doing good, if people do good, and not to do wrong, if they do evil.” (At-Tirmidhi) “The best among mankind are those that are most beneficial to others.” (At-Tabarani)

ABOUT THE DCCN

The Da’wah Coordination Council of Nigeria (DCCN) was established in the mid-eighties to enhance cooperation and coordination between member organizations in their da’wah activities and capacity-building. It serves as a forum for discussion on matters affecting the Muslim Ummah, its welfare, and that of the nation in general. The DCCN aims to enhance peaceful dialogue with leaders of other religions, while asserting and defending the constitutional rights of Muslims to freedom of religious belief and observance in Nigeria.