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Journal articles on the topic 'Muslims in Nigeria'

Author: Grafiati
Published: 4 June 2021
Last updated: 17 February 2022

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1

Anyia, Albert. "Muslim Organisation and the Mobilisations for Sharia Law in northern Nigeria: The JNI and The NSCIA." Journal of Asian and African Studies 52, no. 1 (2016): 82–102. http://dx.doi.org/10.1177/0021909614560246.

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This paper examines the role of Muslim religious organisations in northern Nigeria as religious interest groups in relation to government decision-making, including their role as ‘superior Muslim influence’ in the introduction and dissemination of Sharia law in 12 northern states in Nigeria. Two of the most prominent Muslim organisations in Nigeria, the J’amatu Nasril Islam (JNI) and Nigerian Supreme Council for Islamic Affairs (NSCIA), are examined in this regard to compare and highlight their lobbying strategies in their attempt to justify claims to representing over 80 million Muslims in Ni
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2

Mahmud, Sakah Saidu. "Nigeria." African Studies Review 47, no. 2 (2004): 83–95. http://dx.doi.org/10.1017/s0002020600030882.

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Abstract:The recent (2000) reenactment of the Shari'a legal code in twelve states of Northern Nigeria and the other expressions of Islam in public affairs in the region have been preceded by a long history that should also be understood as determined by the social and political conditions of specific stages in the evolution of the Nigerian social formation. This article attempts to explain Islamism in the region through such factors as Islamic identity for many Muslims, the competition over interpretation and representation of Islam, the nature of the Nigerian state and society, Muslim organiz
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Anyanwu, Ogechi. "Enforcing the Shari`ah in Nigeria." American Journal of Islamic Social Sciences 26, no. 3 (2009): 24–40. http://dx.doi.org/10.35632/ajiss.v26i3.382.

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The reemergence of the Shari`ah in northern Nigeria in 2000 is reshaping the Muslims’ criminal justice system in unintended ways. This article accounts for and provides fresh insights on how the fate of Muslim women under the Shari`ah intertwines with the uncertain future of the law in Nigeria. Using Emile Durkheim’s theory of conscience collective as an explanatory framework of analysis, I argue that the well-placed objective of using the Shari` ah to reaffirm or create social solidarity among Muslim Nigerians has been undermined by the unequal, harsher punishments and suppression of human ri
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Anyanwu, Ogechi. "Enforcing the Shari`ah in Nigeria." American Journal of Islam and Society 26, no. 3 (2009): 24–40. http://dx.doi.org/10.35632/ajis.v26i3.382.

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The reemergence of the Shari`ah in northern Nigeria in 2000 is reshaping the Muslims’ criminal justice system in unintended ways. This article accounts for and provides fresh insights on how the fate of Muslim women under the Shari`ah intertwines with the uncertain future of the law in Nigeria. Using Emile Durkheim’s theory of conscience collective as an explanatory framework of analysis, I argue that the well-placed objective of using the Shari` ah to reaffirm or create social solidarity among Muslim Nigerians has been undermined by the unequal, harsher punishments and suppression of human ri
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5

Mazrui, Ali M. "Shariacracy and Federal Models in the Era of Globalization." American Journal of Islamic Social Sciences 26, no. 3 (2009): 41–55. http://dx.doi.org/10.35632/ajiss.v26i3.383.

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Nigeria has Africa’s largest concentration of Muslims and the world’s largest concentration of black Muslims. As the twenty first century began to unfold, more Muslim states in the Nigerian federation adopted some version of Islamic law, although the country as a whole is supposed to be secularist. The Shari`ah in northern Nigeria, which became a passionate protest against the political and economic marginalization of northern Muslims, is also sometimes a form of cultural resistance to western education and the wider forces of globalization. One systemic problem posed by shariacracy as a mode
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Mazrui, Ali M. "Shariacracy and Federal Models in the Era of Globalization." American Journal of Islam and Society 26, no. 3 (2009): 41–55. http://dx.doi.org/10.35632/ajis.v26i3.383.

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Nigeria has Africa’s largest concentration of Muslims and the world’s largest concentration of black Muslims. As the twenty first century began to unfold, more Muslim states in the Nigerian federation adopted some version of Islamic law, although the country as a whole is supposed to be secularist. The Shari`ah in northern Nigeria, which became a passionate protest against the political and economic marginalization of northern Muslims, is also sometimes a form of cultural resistance to western education and the wider forces of globalization. One systemic problem posed by shariacracy as a mode
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7

Weimann, Gunnar J. "An Alternative Vision of Sharia Application in Northern Nigeria: Ibrahim Salih’s Hadd Offences in the Sharia." Journal of Religion in Africa 40, no. 2 (2010): 192–221. http://dx.doi.org/10.1163/157006610x500865.

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AbstractAfter Islamic criminal law was introduced in northern Nigeria in 1999/2000, sentences of amputation and stoning to death were handed down by Sharia courts. Within a short period of time, however, spectacular judgments became rare. Given the importance of religion in northern Nigerian politics, this development must have been supported by influential Muslim scholars. This article analyses an alternative vision of Sharia implementation proposed by influential Tijaniyya Sufi shaykh Ibrahim Salih. He calls for a thorough Islamisation of northern Nigerian society, relegating the enforcement
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8

Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria." American Journal of Islam and Society 12, no. 1 (1995): 137–39. http://dx.doi.org/10.35632/ajis.v12i1.2401.

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This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening
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9

Balogun, Adeyemi. "“When Knowledge is there, Other Things Follow”: The Muslim Students’ Society of Nigeria and the Making of Yoruba Muslim Youths." Islamic Africa 10, no. 1-2 (2019): 127–52. http://dx.doi.org/10.1163/21540993-01001005.

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Among the religiously mixed Yoruba people of southwest Nigeria, the knowledge and values involved with being a Muslim are taught by both Muslim clerics in Qurʾanic schools and modern madrasas and by non-scholarly Muslims in different contexts. While some research has focussed on Yoruba clerics, little is known about the teaching initiatives of other Muslims. An important movement led by ordinary Muslims is the Muslim Students’ Society of Nigeria (mssn), formed in 1954 to provide guidance to Muslim students in a predominantly non-Muslim educational environment. Since the 1950s, the mssn has eng
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Imam, Ibrahim. "Shariah and Human Rights Perspectives on Interfaith Marriage: Challenges Impeding Its Practice in Nigeria." ICR Journal 7, no. 4 (2016): 492–508. http://dx.doi.org/10.52282/icr.v7i4.231.

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Within the context of Nigeria, this paper investigates those principles of Shariah that regulate marriage, particularly interfaith union. This is with the goal of explicating certain limitations placed by Islam on the ability of Muslim women to marry non-Muslims. In particular, it is considered whether these limitations prejudice the right to freedom of religion guaranteed in the Nigerian Constitution. Ultimately, the paper establishes that marriage in Nigeria is usually solemnised in a manner reflective of the country’s diversity. This investigation is motivated by the recent controversy surr
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11

Bala, Salisu. "Sufism, Sects and Intra-Muslim Conflicts in Nigeria, 1804-1979." Comparative Islamic Studies 2, no. 1 (2008): 79–95. http://dx.doi.org/10.1558/cis.v2i1.79.

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Muslims in Nigeria have for several decades been faced with the problem of intra-religious conflict which eventually led to incessant hostility and disaffection among the followers of the same faith(S.P.I.Agi,1998.p.57) The conflicts have punctuated Nigerian affairs before and after independence. The problem has led to degeneration of the mutual relationships shared between followers of the same faith, albeit with different sectarian beliefs. Government, at federal, state and local level, has created measures to try to bring about a lasting solution to this problem. Despite this effort, the in
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12

Idowu-Fearon, Josiah. "Anglicans and Islam in Nigeria: Anglicans Encountering Difference." Journal of Anglican Studies 2, no. 1 (2004): 40–51. http://dx.doi.org/10.1177/174035530400200105.

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ABSTRACTNigeria is the most populous nation in Africa. It is also divided on religious grounds with a predominantly Muslim north and a mainly Christian south. Christians make up the majority of the population (52.6 per cent) compared with Muslims (41 per cent). The 17 million Anglicans are the second largest Christian group. With its large and religiously divided population Nigeria is one of the main countries in Africa, and the world, where large numbers of Muslims and Christians live and interact together. In today's world where the ‘Christian’ West and the Islamic world are becoming increas
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13

Adeyanju, Nasirudeen Abdulrahim, Muhammad Umar, and Abdulraheem Muhammad Sunusi. "The Educational Philosophy of Boko-haram; Analysis from Islamic Perspective." Ulum Islamiyyah 32 (December 2, 2020): 55–68. http://dx.doi.org/10.33102/uij.vol32no.82.

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Abstract The Nigerian armed forces are doing their utmost to crush the Boko-haram insurgency. However, killing and dislodging members of the group does not indicate the total elimination of its ideology. The arguments of the movement against conventional education remain in circulation among people awaiting another generation to champion the course in a new identity. To eradicate the ideology and its influence, there is a need for thorough intellectual and logical responses to those arguments. It is against this background that this paper sought to analyse the movement’s arguments that convent
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14

Hussaini, Hamza Abubakar, and Fatima Babayo. "NUSHŪZ AS A CAUSE OF DOMESTIC VIOLENCE IN NIGERIA: THE QUR’ANIC PROVISION FOR PEACEFUL FAMILY LIFE AND THE ROLE OF MUSLIM WOMAN IN THE PROCESS." Jurnal Syariah 29, no. 1 (2021): 43–64. http://dx.doi.org/10.22452/js.vol29no1.3.

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One of the common social problems in Nigerian society nowadays is the increasing of violence against women and children, mostly by male members of a family. Unfortunately, the problem has assumed a new dimension in recent times as husbands become victims of their wives leading violence against them. Throughout the history of human existence on earth. The Qur’ān identifies nushūz as a factor that leads to family crises in marriage contracts and steps have been recommended for peaceful resolution of such disputes in the Qur’ān. However, in spite of this provision, violence against family members
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15

Kewuyemi, Kareem Muritala. "Customers' Awareness, Attitude and Patronage of Islamic Banking in Nigeria." ICR Journal 6, no. 3 (2015): 388–408. http://dx.doi.org/10.52282/icr.v6i3.318.

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This study examines customers’ awareness of Islamic banking products and services in Nigeria and explores their attitude towards them. It also investigates their patronage of the banks. An 18-item questionnaire was designed for businesspersons, Muslims and non-Muslims, to obtain information on issues such as awareness of Islamic banking, loans without interest, collateral security, agency, partnership based on sharing of profits and losses and patronage of an interest free financial system. The results show the willingness of the Muslims and a large number of non-Muslims to patronize Islamic b
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16

Abdulkareem, Ibraheem Alani, Mohd Sadad Mahmud, AbdulFattah AbdulGaniyy, and Olanrewaju Atanda Aliu. "Establishment of Waqf to Alleviate Poverty Among Muslims in Oyo State South-West, Nigeria: Test of Theory of Planned Behaviour." Li Falah: Jurnal Studi Ekonomi dan Bisnis Islam 5, no. 2 (2020): 1. http://dx.doi.org/10.31332/lifalah.v5i2.2253.

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Poverty is on the increase in Africa in general and specifically in Nigeria despite the numerous poverty alleviation programs of successive governments. Lamentably, most poverty alleviation initiatives have failed to produce meaningful outcomes despite billions of Naira committed to them. Nigerians and Nigeria still ranked among the poorest, with the poverty rate rising since the 1980s. Base on the theory of planned behavior, this study examines the influences of attitude, subjective norm, perceived behavioral control, Religiosity, and available information on the intention to establish Waqf i
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17

Kareem, Muritala Kewuyemi, and Yusuf Aminullahi Adetoro. "Operation of the Bayt al-Mal in Saki: Implications for Poverty Allevation in Nigeria." ICR Journal 8, no. 2 (2017): 190–213. http://dx.doi.org/10.52282/icr.v8i2.195.

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Different researches have brought to the fore a number of remarkable contributions of the bayt Al-Mal as a fiscal policy in the redistribution of wealth. In Nigeria, a few studies have been undertaken to evaluate the evolution and state of the Bayt Al-Mal. None of the studies however have undertaken an analysis of the operation and impact of the Bayt Al-Mal in the town of Saki as a mechanism for the redistribution of wealth. Therefore, this paper examines the activities and impact of Saki’s Bayt Al-Mal in meeting some of the growing needs of Muslims, including in the areas of poverty alleviati
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18

Kure, Maikudi, and Josiah Idowu-Fearon. "Evangelism among Muslims: notes from Nigeria." Transformation: An International Journal of Holistic Mission Studies 17, no. 1 (2000): 17–19. http://dx.doi.org/10.1177/026537880001700105.

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19

Saidu, Oluwaseun Sulaiman, Murat Cizakca, and Rodney Wilson. "HARMONIZATION IS THE ONLY “GAME” IN TOWN; ACTUALIZING THE FUNCTIONALITY OF VITAL ISLAMIC FINANCIAL INSTITUTIONS: A CASE OF WAQFS IN NIGERIA." Jurnal Syariah 29, no. 2 (2021): 175–94. http://dx.doi.org/10.22452/js.vol29no2.1.

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While it is true that more often than not, constitutional democracies might enshrine freedom of religion and thus provide for equal treatment of all religions within a given state, the Islamic characterization of the waqf institution transcends the subsisting limits allowed for in the not-for profit legal infrastructure including their taxation exemption provisions in the Nigerian state. According to modest statistics, Nigeria is home to about 100 million Muslims but her governing laws are at best described as secular. The objective of this research is therefore to harmonize the Islamic law of
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20

Adam, S. B., A. M. H. Al-Aidaros, and S. B. Ishak. "The Moderating Effect of Islamic Work Ethics on the Relationship Between Corporate Governance and Performance of Islamic Financial Institutions in Nigeria: A Proposed Framework." Journal of Social Sciences Research, SPI6 (December 25, 2018): 1041–48. http://dx.doi.org/10.32861/jssr.spi6.1041.1048.

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Although the important influence of IFIs on economic growth is acknowledged, yet the contribution of Nigeria’s IFIs shows a gross underperformance. In addition, the practice of Islamic Finance is increasingly being viewed as not only serving as alternative for the Muslims but successful business practices around the world. Previous literature reveals that theoretical contributions in the area remained limited in the Nigerian, therefore, there is a need for more studies on corporate governance in the context of IFIs, especially in Nigeria, where IFI are considered as important financial institu
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21

UCHENDU, EGODI. "BEING IGBO AND MUSLIM: THE IGBO OF SOUTH-EASTERN NIGERIA AND CONVERSIONS TO ISLAM, 1930s TO RECENT TIMES." Journal of African History 51, no. 1 (2010): 63–87. http://dx.doi.org/10.1017/s0021853709990764.

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ABSTRACTAmid assumptions of a hegemonic Igbo Christian identity, conversions to Islam began in the late 1930s in the Igbo territory of south-east Nigeria – the only region in the country that was not touched by the nineteenth-century Islamic jihad and subsequent efforts to extend the borders of Islam in Nigeria. Four decades after the emergence of Islam in the Igbo homeland, and with the mixed blessings of a civil war, Igboland began to manifest clear evidence of indigenous Muslim presence. A key aspect of this article is how one can be both Igbo and Muslim. It considers the complex interplay
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Suleiman, Ibrahim. "Ideas of Sheikh Isma’il Idris Bin Zakariyya: Legacy for Progressive Contemporary Islamic Movement." International Journal of Islamic Business & Management 2, no. 2 (2018): 1–8. http://dx.doi.org/10.46281/ijibm.v2i2.54.

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This paper discussed the role and ideas of Sheikh Isma’il Idris in religionand politics in Nigeria. It is very paramount that Islamic scholars are considered to be relevant in modelling the minds of Muslims Ummah towards participation in politics and electoral process. Therefore, this article highlights the major contributions made by this Islamic scholar and outlines his role in terms of revivalism during his life-time and beyond. This is accomplished by investigating his major works and his teachings especially in shaping participation in political circle so as to ensure that Muslims are par
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Last, Murray. "The Search for Security in Muslim Northern Nigeria." Africa 78, no. 1 (2008): 41–63. http://dx.doi.org/10.3366/e0001972008000041.

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The article puts forwards the argument that there is a pervasiveanxiety among Muslims over their security, both physical and spiritual, in today's northern Nigeria. It is an anxiety partly millenarian, partly political, that seeks to recreate a stronger sense of the ‘core North’ as dar al-Islam, with notionally ‘closed’ boundaries – just as it was in the pre-colonial Sokoto Caliphate. This has led first to the re-establishment, within twelve of Nigeria's 36 states, of full shari‘a law and then to the formation of a sometimes large corps of hisba (wrongly called ‘vigilantes’) – this despite Nig
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Weimann, Gunnar J. "Divine Law and Local Custom in Northern Nigerian zinā Trials." Die Welt des Islams 49, no. 3-4 (2009): 429–65. http://dx.doi.org/10.1163/004325309x12548128581063.

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AbstractThe introduction of Islamic criminal law in twelve northern states of the Nigerian federation after 1999 was widely perceived as an attempt to Islamise the Nigerian state. In this article it is argued that the “šarī'a project” started as a pre-election promise, but was immediately supported by Muslim reform groups whose aim was not the establishment of an Islamic state but rather the imposition of šarī'a compliant behaviour on Muslims. Particular emphasis was put on illicit sexual relations (zinā). However, Muslim societies of northern Nigeria have a notion of zinā which differs in imp
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Umar, M. S. "Muslims' Eschatological Discourses on Colonialism in Northern Nigeria." Journal of the American Academy of Religion 67, no. 1 (1999): 59–84. http://dx.doi.org/10.1093/jaarel/67.1.59.

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Kareem, Ibraheem Alani Abdul, Mohd Sadad Bin Mahmud, and Abdul Fattah Abdul Ganiyy. "Thematic Review of Sukuk Ijarah Issued in Nigeria: An Opportunity for Economic Development." Jurnal Iqtisaduna 1, no. 1 (2020): 61. http://dx.doi.org/10.24252/iqtisaduna.v1i1.15851.

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Ijarah Sukuk is becoming one of the most improved products in Islamic finance. It has become an alternative source of financing and liquidity for both private and public sectors. Also, it plays important role in development of the economy of Muslim and no-Muslim countries. The objective of this paper is to clarify the concept of Sukuk Ijarah and discuss its opportunity for economic development of the country. Also, the issues and challenges related to the implementation of Islamic finance particularly Sukuk by the Federal government of Nigeria (FGN) and also as an alternative to conventional b
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Senyushkina, T. O. "Modern Islam: European and Ukrainian Dimension." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 142–56. http://dx.doi.org/10.32420/2004.31-32.1543.

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In the world today, over a billion believers consider themselves Muslim. Of these, more than two-thirds live in Asia, almost 30% in Africa. Of the more than 120 countries in which Muslim communities operate, 35 of them are from all North Africa, Western Asia (except Cyprus, Lebanon and Israel), as well as in countries such as Senegal, Gambia, Nigeria, Somalia, Afghanistan , Pakistan, Bangladesh and Indonesia, Muslims make up the majority of the population - over 80%.
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Olawale, Sulaiman Kamal-deen. "The Emergence of a Muslim Minority in the Ado-Ekiti Kingdom of Southwestern Nigeria." American Journal of Islam and Society 30, no. 2 (2013): 132–47. http://dx.doi.org/10.35632/ajis.v30i2.1146.

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This paper seeks to provide a sociological reinterpretation ofIslam’s presence in the Ado-Ekiti kingdom by unraveling the variousessentially sociopolitical and economic factors that, alongwith religious factors, account for its emergence and growth. Ihave adopted a historical methodology (narrative) to understandand explain its appearance, functions, and contributions in thekingdom. This will be supplemented with material found in publicand private libraries, archives and museums, and artifacts.The paper reveals that the exact date of Islam’s introduction remainsunknown and that local Muslims
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Abubakar Kumo, Aishatu, Sayd Sikandar Shah, and Luqman Zakariyah. "Challenges Faced by Iz’lah Organization in Minimizing Marriage and Family ‘URF in Gombe, Nigeria." International Journal of Engineering & Technology 7, no. 3.21 (2018): 540. http://dx.doi.org/10.14419/ijet.v7i3.21.17230.

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Jam’atu Iz’latil Bid’ah wa Iq’matis Sunnah is a non-governmental Islamic organization working towards the reformation of the Muslim Ummah in compliance with the dictates of Islam. Since its inception in 1980s, Izᾱlah has been conducting da’awa among Muslims as well as non-Muslims. Among its activities is eliminating some of the contradictory customary practices with the dictates of Islam in marriage and family life. Izalah has made some achievements in its efforts. However, there are some challenges that hinder the achievement of its objectives. This study, therefore, aims at assessing the fac
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Warren, Dennis Michael. "Islam in Nigeria." American Journal of Islam and Society 5, no. 1 (1988): 161–62. http://dx.doi.org/10.35632/ajis.v5i1.2888.

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Islam in Nigeria is the product of A. R. I. Doi's twenty years of research on the spread and development of Islam in Nigeria. Professor Doi, currently the director of the Centre for Islamic Legal Studies at Ahmadu Bello University in Zaria, has also taught at the University of Nigeria at Nsukka and the University of lfe. His lengthy tenure in the different major geographical zones of Nigeria is reflected in the book. The twenty-one chapters begin with a general introductory overview of the spread of Islam in West Africa. Part I is devoted to the impact of Islam in the Northern States of Nigeri
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Aksoy, Hasan, and Olaide Yusuf Abdulfatai. "Exploring the impact of religiousness and cultureon luxury fashion goodspurchasing intention." Journal of Islamic Marketing 10, no. 3 (2019): 768–89. http://dx.doi.org/10.1108/jima-01-2018-0022.

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Purpose The purpose of the paper is to investigate the effect of religiosity and culture on Nigerian Muslim consumer’s intention to purchase luxury goods. Design/methodology/approach The survey included a sample of 372 Nigerian Muslims from the middle and upper-income groups who live in Lagos and Kano in Nigeria. Findings Plenty of luxury brands are seeking to find ways to overgrow in emerging markets. Focussing on Nigeria, this study identifies Nigerian people’s cultural orientation, religious beliefs and examines the social and personal variables affecting the consumers’ purchasing intention
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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (2019): 88. http://dx.doi.org/10.5539/ijsp.v8n6p88.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing ≥5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba an
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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (2019): 91. http://dx.doi.org/10.5539/ijsp.v8n6p91.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing ≥5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba an
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34

Ibrahim, Adebayo Rafiu. "The Apprehensions of Traditional Ulama towards Women’s Participation in Politics in Nigeria." Al-Jami'ah: Journal of Islamic Studies 52, no. 2 (2014): 331. http://dx.doi.org/10.14421/ajis.2014.522.331-350.

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<p>Throughout the political history of Islam, women played significant political roles in the affairs of muslim states. This, however, has not been the situation in Nigeria where muslim women are skeptical about their involvement in politics, seeing it as an exclusively male domain. This has been so probably because of the voice of ulama against women’s participation in politics or the general belief that politics is a dirty game which is not meant for women. The big question then is why do Nigerian ulama resist women’s involvement in politics? Further, would muslims not stand the risk o
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Bó̩láńlé Tajudeen, Ò̩pò̩o̩lá. "Linguistic Verbal Arts and the Problem of Overpopulation Growth in Nigeria." Advances in Language and Literary Studies 10, no. 3 (2019): 55. http://dx.doi.org/10.7575/aiac.alls.v.10n.3p.55.

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Linguistic verbal arts deals with the use of chants, statements and verses of oral and written materials in expressing feelings using one language or the other. Among the challenges militating against expected human and material development in many African countries is population explosion. Available social infrastructures can no longer adequately satisfy the needs of the people. At present, in Nigeria compared with what obtained many years ago, religious practices are taken as excuses for marrying many wives when in the actual sense, there are often misinterpretations of the doctrines of the
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Hassan-Bello, Abdulmajeed Bolade. "Sharia and Moon Sighting and Calculation examining moon sighting Controversy in Nigeria." Al-Ahkam 30, no. 2 (2020): 215–52. http://dx.doi.org/10.21580/ahkam.2020.30.2.5635.

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One of the t important issue Muslims face which needs to be addressed scholarly and juristically is the issue of whether the start and end of the lunar months through Astronomical Calculations is valid in Islamic Jurisprudence, or is physical moon sighting the only valid opinion. Scholars on the two sides of the divide present arguments and support their views by citing the same sources. In Nigeria moon sighting has been a serious problem for many years. The Islamic calendar is lunar. Lunar calendars follow the phases of the moon, beginning with the crescent moon and ending with the conjunctio
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Saidu, Nasiru. "Challenges and Solution of Nigerian Non-Interest Islamic Banking." International Journal of Islamic Banking and Finance Research 2, no. 1 (2018): 1–12. http://dx.doi.org/10.46281/ijibfr.v2i1.37.

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The Nigerian non-interest Islamic banking engenders varieties of debate, simply because the system is build based on Islamic principles. Islamic banking is market determinants with the moral principles and teaching of Islamic shariah, also an arrangement of saving money so as to steady by means of the standards of Islamic rule (Shari'ah) as well as practices through the improvement of Islamic economies. The paper examines idea, the challenges and prospects of non-interest banking in Nigerian dealing with some banks managers, employees, Muslims and non Muslims citizens, and library research by
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Sodiq, Yushau. "Can Muslims and Christians Live Together Peacefully in Nigeria?" Muslim World 99, no. 4 (2009): 646–88. http://dx.doi.org/10.1111/j.1478-1913.2009.01292.x.

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Folorunsho, M. A. "Arabic literary activity among the Osogbo Muslims in Nigeria." Journal of Muslim Minority Affairs 16, no. 2 (1996): 287–93. http://dx.doi.org/10.1080/13602009608716345.

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Raji, Rasheed A. "The Makondoro Muslims of Nigeria: continuity through learning strategies." Institute of Muslim Minority Affairs. Journal 11, no. 1 (1990): 153–63. http://dx.doi.org/10.1080/02666959008716157.

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Bolanle, Folami Ahmadu, and Musolihu Majeed Olayori. "Discrimination against Religious Minorities in Nigeria: An Analysis with Reference to Human Development in the 21st Century." Al-Milal: Journal of Religion and Thought 2, no. 2 (2020): 110–28. http://dx.doi.org/10.46600/almilal.v2i2.89.

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 This study examines religious discrimination against religious minorities like Muslims living in Christian populated areas in the south east, Christians are as well living in Muslim dominated areas. Minority Traditional worshippers in either Muslim or Christian majority areas, private institution, companies owned by Christians or Muslims etc. The discrimination against religious minorities has mitigated the peaceful co-existence among religious identities and other major life events which has culminated national development in all spheres of human engagement such as economic, social, po
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42

Yashlavskii, A. "Extremist Group “Boko Haram” in Nigeria: a Danger of Local or Global Level?" World Economy and International Relations, no. 1 (2015): 17–27. http://dx.doi.org/10.20542/0131-2227-2015-1-17-27.

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Among issues of the US-Africa summit in August 2014 the problem of religious extremism in Africa was most important. In that context Nigerian Islamist group Boko Haram plays a significant role. Kidnapping by Boko Haram militants of about 200 schoolgirls in April 2014 added oil to the fire. This action increased the fears of international community about possible linkage between Boko Haram and foreign Al Qaeda-like terrorist organizations. Initially, the group emerged as a local movement of devout Muslims in Northern Nigeria. But eventually it became a very radical militant Salafi-Jihadist grou
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Solihu, Abdul Kabir Hussain. "The Earliest Yoruba Translation of the Qur'an: Missionary Engagement with Islam in Yorubaland." Journal of Qur'anic Studies 17, no. 3 (2015): 10–37. http://dx.doi.org/10.3366/jqs.2015.0210.

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This study analyses the first translation of the meaning of the Qur'an into Yoruba, a language spoken mainly in south-western Nigeria in West Africa. Yorubaland in the nineteenth and twentieth centuries was a theatre of serious engagement between Muslims and Christian missionaries, during which a proliferation of translations of religious texts played a major role. Long before the translation of the Qur'an was accepted by most Muslims in Africa, Christian missionaries had taken the initiative in rendering the Qur'an into local African languages. The first known translation of the Qur'an into a
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Doi, Abdul Rahman I. "Maitasine." American Journal of Islam and Society 4, no. 1 (1987): 157–58. http://dx.doi.org/10.35632/ajis.v4i1.2752.

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There have been errorneous statements made by some writers that the"Izalah Muslim sect, which is officially recognized, has a doctrine similar tothose of Muhammadu Marwa Maitatsine". This was the interpretation ofWest Africa Magazine and also that of Dr. M. A. Ojo whose article on TheMaitatsine Revolution in Nigeria appeared in the American Journal IslamicSocial Sciences.The actual name of Izalah Movement is Izalat al-Bid'ah Wa Iqamat al-Sunnah, the movement that aims at removing devilic innovations (al-Bid'ahal-Shaytaniyyah) and establishing Sunnah in the life of Muslims on the samepattern as
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OMENKA, NICHOLAS IBEAWUCHI. "BLAMING THE GODS: CHRISTIAN RELIGIOUS PROPAGANDA IN THE NIGERIA–BIAFRA WAR." Journal of African History 51, no. 3 (2010): 367–89. http://dx.doi.org/10.1017/s0021853710000460.

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ABSTRACTThe consensus among many analysts of the Nigeria–Biafra War is that the conflict cannot be reduced to a mono-causal explanation. The tragedy that befell the West African country from 1966 to 1970 was a combination of many factors, which were political, ethnic, religious, social, and economic in nature. Yet the conflict was unduly cast as a religious war between Christians and Muslims. Utilizing newly available archival materials from within and outside Nigeria, this article endeavours to unravel the underlying forces in the religious war rhetoric of the mainly Christian breakaway regio
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Ejobowah, John Boye. "Sharia and the Press in Nigeria." American Journal of Islam and Society 19, no. 2 (2002): 121–23. http://dx.doi.org/10.35632/ajis.v19i2.1947.

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Over the decades, Nigerian political elites have devised various constitutionaland administrative arrangements to cope with the country's complexethnic and religious pluralism. Yet, peace and stability have been elusive,as the country continues to experience severe religious and communal conflicts.These are reflected in the highly polemical book in which AdoKurawatries to trace the origin and nature of what he calls the hostility ofwestern Christian representatives towards Islam.In the book, Ado-Karuwa attempts to argue that the secular publicspace is too inflected with Christian values to mak
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Bello, Mufutau Olusola. "The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State." AJIS: Academic Journal of Islamic Studies 5, no. 2 (2020): 197. http://dx.doi.org/10.29240/ajis.v5i2.1836.

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Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in
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Bello, Mufutau Olusola. "The Islamic Injunction on Hijab: The Practice and The Dynamics of The Agitation for The Adoption of The Use of Hijab in The State." AJIS: Academic Journal of Islamic Studies 5, no. 2 (2020): 197. http://dx.doi.org/10.29240/ajis.v5i2.1836.

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Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in
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49

Gilliland, Dean S. "Principles of the Christian Approach to an African-Based Islamic Society." Missiology: An International Review 25, no. 1 (1997): 5–13. http://dx.doi.org/10.1177/009182969702500102.

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The people called Isawa are an aberration of Islam living in various communities in northern Nigeria. The question for religionists is whether they are traditional African with a Muslim orientation or Muslim of the “folk” variety. Because of their loyalty to Isa, whom they consider a more worthy prophet than Muhammad, they have, by choice, separated themselves from Muslims. Christians need to understand the history of the Isawa and not make claims that they are an expression of incipient Christianity because of their attachment to Isa. The Isawa must be seen in light of their own practices, be
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Last, Murray. "Muslims and Christians in Nigeria: An economy of political panic." Round Table 96, no. 392 (2007): 605–16. http://dx.doi.org/10.1080/00358530701626057.

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