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Journal articles on the topic 'Muslims in Nigeria'
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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 (July 28, 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 Nigeria. This paper suggest that Islam and the support from Muslim organisations were significant influences on government policy-makers involved in the process of adopting Sharia law in the northern states. Overall, this paper concludes that Muslim organisations have superior influence, have significantly marginalised non-Muslims and have focused on Sharia law policy, thus enabling an analysis of the relationship between religion and politics in Nigeria.
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Mahmud, Sakah Saidu. "Nigeria." African Studies Review 47, no. 2 (September 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 organizations and leadership, as well as the activities of other religious organizations (especially Christian evangelicals). In this regard, Islamism is driven essentially by internal (Nigerian) forces, even though external forces may have had an effect. The article argues that while Islamism poses major challenges to the Nigerian state and society, it has also exposed itself to challenges from both Muslims and Nigerian society as a whole.
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Anyanwu, Ogechi. "Enforcing the Shari`ah in Nigeria." American Journal of Islamic Social Sciences 26, no. 3 (July 1, 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 rights perpetrated against Muslim women since 2000. A I show, not only does such discrimination violate the principle of natural justice upheld by Islam, but it also threatens to shrink, if not wipe out, the collective conscience of Nigerian Muslims that the law originally sought to advance.
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Anyanwu, Ogechi. "Enforcing the Shari`ah in Nigeria." American Journal of Islam and Society 26, no. 3 (July 1, 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 rights perpetrated against Muslim women since 2000. A I show, not only does such discrimination violate the principle of natural justice upheld by Islam, but it also threatens to shrink, if not wipe out, the collective conscience of Nigerian Muslims that the law originally sought to advance.
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Mazrui, Ali M. "Shariacracy and Federal Models in the Era of Globalization." American Journal of Islamic Social Sciences 26, no. 3 (July 1, 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 of governance is whether a federal system can accommodate theocracy at the state level and still be a secular state at a federal level. Nigeria has a religious form of asymmetrical federalism that contrasts with the linguistic form of asymmetrical federalism successfully practiced in Switzerland.
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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 (July 1, 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 of governance is whether a federal system can accommodate theocracy at the state level and still be a secular state at a federal level. Nigeria has a religious form of asymmetrical federalism that contrasts with the linguistic form of asymmetrical federalism successfully practiced in Switzerland.
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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 of Islamic criminal law to the almost utopian state of an ideal Muslim community. In this way he not only seeks to accommodate the application of Islamic law with the realities of the multireligious Nigerian state but also tries to conserve the unity of Muslims in the face of a perceived threat for Nigeria’s Muslims of being dominated by non-Muslims in the country.
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Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria." American Journal of Islam and Society 12, no. 1 (April 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 ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...
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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 (June 12, 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 engaged young Muslims in a series of socio-cultural, educational and religious activities aimed at encouraging young Muslims to engage with Islam, but which also equips them with the socio-economic skills necessary to operate in a modern, mixed religious world.
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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 (October 15, 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 surrounding the right of Nigerian Muslim women to enter into interfaith relationships. The paper uses a library-based, doctrinal research method to argue that there are several challenges associated with interfaith marriage in Nigeria, all resulting from the multi-cultural, multi-religious and multi-ethnic makeup of the country. It is concluded that, though interfaith marriages exist in Nigeria, parties entering into such marriages must agree on some salient issues in order to sustain conjugal bliss.
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Bala, Salisu. "Sufism, Sects and Intra-Muslim Conflicts in Nigeria, 1804-1979." Comparative Islamic Studies 2, no. 1 (March 18, 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 input of academia in this area has been less concerted, not going beyond presentations in workshops, conferences and seminars.
The task of embarking on an in-depth research on Sufism and its relationship with sectarian beliefs among the Muslim groups in Nigeria has not been given much attention. The aim of this paper therefore, is to examine critically the relationship between Sufi orders and other sects among the Muslim communities in Nigeria. The research will also look at major areas of discord among the Nigerian Muslim intellig
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Idowu-Fearon, Josiah. "Anglicans and Islam in Nigeria: Anglicans Encountering Difference." Journal of Anglican Studies 2, no. 1 (June 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 increasingly polarized, the history of Anglican/Muslim relations in Nigeria provides a key case study with important implications for Anglicans all over the world.
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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 conventional education should be prohibited on the ground that it originated from the West and was introduced in the country to promote Christianity. The paper realized that this argument is unfounded because conventional education is not a western property, rather a global heritage comprising the remarkable contributions of the Muslim world. Moreover, Islam does not forbid Muslims to benefit from any useful knowledge irrespective of where it originates from as long as it does not contravene Islamic teachings. It also found that using schools for promoting Christianity is not more applicable to many public and private schools in Nigeria today. The paper encouraged Muslims to pursue education to its highest level. Keywords: Boko-haram, Conventional education, Islam, Muslims, Nigeria
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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 (April 30, 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 is on increase among Muslim families in Nigeria. Some of the questions that many will ask are whether Muslim couples are aware of the Qur’anic guidance in resolving family crises or not? To what extent do the Muslims follow the Islamic teachings in matters related to family life before, during and after disputes? How can such increasing violence be controlled following the teachings of the Qur’ān and Sunnah of the Prophet SAW? What shall be the role of Muslim women in promoting peaceful life within the family? The paper is an attempt to answer the above questions and recommend the best ways to improve family life among Muslims. This will be through analytical studies of relevant texts of the Qur’ān and Sunnah and the current realities in Nigerian Muslim families with a particular reference to Gombe metropolitan city of Gombe State, Nigeria. The paper recommends that Islamic values should be emphasized and upheld at all levels of family life by all and sundry.
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Kewuyemi, Kareem Muritala. "Customers' Awareness, Attitude and Patronage of Islamic Banking in Nigeria." ICR Journal 6, no. 3 (July 15, 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 banking products and services. Products and services offered by a large number of the respondents were shariah-compliant. Their readiness to give collateral security, which is neither compulsory nor against the dictates of Islam, indicates their attitude and preparedness to patronise Islamic banks. However, a few non-Muslim respondents state they will not patronise Islamic banking products even if they are profitable and they are the only products in the banking sector in Nigeria. This study will assist promoters of Islamic banks in Nigeria to know where they can establish full-fledged Islamic banks. There is need for the existing and the potential Islamic banks to create more public awareness on Islamic banks.
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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 (December 29, 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 in Oyo state, southwestern Nigeria. Survey data from 218 Islamic scholars revealed that all the variables, as mentioned earlier, except available data, have a significant positive influence on the intention to establish Waqf according to the respondents. Based on the results, the study made relevant policy recommendations regarding how authority can explore Waqf's institution as a formidable alternative to government-driven poverty alleviation programs in the interest of the Nigerian Muslims and the Nigerian Muslims, the larger population cutting across different religions.
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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 (April 15, 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 alleviation, education and health. The study reveals that Saki’s Bayt Al-Mal has recorded tremendous achievements in meeting some of the growing needs of Muslims and non-Muslims in the areas of health and education through the establishment of a Muslim School of Basic Midwifery, Muslim Medical Foundation, Muslim Hospital, and Muslim Primary and High Schools. The paper concludes that a sound Bayt Al-Mal is a necessary pre-condition for the pursuit of effective poverty alleviation measures. The paper recommends that Zakat should be one of its main sources of funding.
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Kure, Maikudi, and Josiah Idowu-Fearon. "Evangelism among Muslims: notes from Nigeria." Transformation: An International Journal of Holistic Mission Studies 17, no. 1 (January 2000): 17–19. http://dx.doi.org/10.1177/026537880001700105.
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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 (August 31, 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 waqf institution and the extant not-for-profit laws in Nigeria such that the institution can function within the Nigerian state without infringing on the Islamic Shariah whilst at the same time complying with the constitutional dictates of the country. The merits of such an exercise are numerous. It could readily be replicated in other non-Muslim jurisdiction across the world. Nigeria being the largest economy in Africa, the dividends of such an exercise would cascade across the continent consisting mainly so called developing countries.
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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 institutions to the Muslims. Moreover, studies in Nigeria revealed absence of comprehensive framework for the Islamic finance industry. On the other hand, poor Islamic Work Ethics conquers a central position for the low performance of Nigerian IFIs. The paper presents a theoretical framework on the moderating effect of Islamic Work Ethics on the relationship between Islamic corporate Governance practices and the performance of Islamic Financial Institutions (IFIs) in Nigeria. If validated, the model would have policy implications to IFIs and other stakeholders in decision making.
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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 (March 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 of religious and ethnic identities of Igbo Muslims (including the mapping of religious values onto ethnic ones) until the 1990s, when Igbo Muslims began to disentangle ethnicity from religion, a development that owes much to the progress of Islamic education in Igboland and the emergence of Igbo Muslim scholars and clerics. Igbo reactions to conversions to Islam and the perceived threat of these conversions to Igbo Christian identity also receive some attention in this article.
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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 (August 22, 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 participated in the political and electoral process in Nigeria. In his political thought, Sheikh Idris believed strongly in Muslim’s participation in politics and governance as against the otherviewsof anti-democratic arguments. His major concern is to encourage Muslims Ummah particularly the youths to participate in government activities in order to protect the interest of their religion considering the diverse nature of the country. Hence, assessing his role and ideas will significantly improve our understanding of Islamization movement towards determining social reality, justice and equity along Islamic ethics and values.
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Last, Murray. "The Search for Security in Muslim Northern Nigeria." Africa 78, no. 1 (February 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 Nigeria having a constitution that both is secular and reserves to the federal government institutions like police and prisons. The article explores the various dimensions, past and present, of ‘security’ in Kano and ends with the problem of ‘dual citizenship’ where pious Muslims see themselves at the same time both as Nigerians and as members of the wider Islamic umma.
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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 important aspects from the classical doctrine, and certain forms of socially accepted extramarital sexuality still exist. Based on an analysis of a sample of šarī'a court trials for rape, sodomy, incest and zinā, it is shown that the judicial practice in šarī'a courts has helped to mitigate the effects of Islamic criminal law on the traditional societies in northern Nigeria. In particular, accusations based on suspicion and pregnancy out of wedlock as proof of zinā have been rejected by the courts, thereby confirming the privacy of the family compound and traditional conflict resolution through mediation. At the same time, male control over female sexuality has been strengthened.
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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 (March 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 (September 12, 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 bond. The paper adopts content analysis of relevant previous studies. Findings reveal the potential of Sukuk ijarah as an alternative for rapid economic growth and its functional role in attracting government and client to invest in it. Furthermore, the authors observe that misunderstanding among religious leaders is a major challenge to the growth of Islamic banks and implementation of Sukuk in Nigeria. It is recommended that workshops, seminars and conferences are to be organized by Islamic centres, financial institutions and academicians in Universities to spread knowledge and create awareness among Nigerians Muslims and non-Muslims about benefit and advantage of Islamic finance products and Sukuk in particular.
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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 (April 1, 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 worshipped in secret until1836, when a Muslim named Ali Atewogboye ascended thethrone. He and his successor gave Islam a strong foundation dueto their sociopolitical and economic motivations. The paper closeswith an account of the factors that facilitated Islam’s spread, theproblems faced by local Muslims, and how they have tried to resolvethese problems.
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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 (August 8, 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 factors that hinder the success of Izalah in minimizing adherence to marriage and family contradictory customs with Islam in Gombe metropolis of Northern Nigeria. This study through a qualitative interview, surveyed the Izalah affiliates and non-affiliates in this aspect. The result found that there are several reasons causing the hitch. Some emanating from the organization itself, and others from the Muslim community which prose as hurdles in the path of social transformation which the Izalah intends to achieve. These includes misapplication of divorce, absence of strong Islamic values, limited human resources capacity, limited communication skills and Modernity. At the end, the study suggest some recommendations to Izalah and the Muslim community in order to minimize some of these obstacles.
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Warren, Dennis Michael. "Islam in Nigeria." American Journal of Islam and Society 5, no. 1 (September 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 Nigeria, Part II deals with the more recent spread of Islam into the Southern Nigerian States and Part III explicates a wide variety of issues germane to the understanding of Islam at the national level. The book is comprehensive, thoroughly researched, and is based on analyses of secondary sources as well as primary field research conducted in all parts of Nigeria. The book has nine maps, seventy-three photographs, detailed notes at the end of each chapter, a bibliography and an index. Professor Doi traces the spread of Islam through North Africa into the Ancient Empires of Ghana, Mali and Songhai. As Islam moved into the Northern part of Nigeria, it had a dramatic impact on the seven Hausa states and on the Fulani peoples who carried out the jihad under Shehu Utham Dan Fodio and the Fulani Sultans of Sokoto. A link was established between the Umawz Arabs and the Kanem-Bornu State. Islam also influenced the Nupe and Ebirra peoples. With the arrival of the Royal Niger Company, British Imperialism and Christian missions began to move into Northern Nigeria about 1302 AH/1885 AC. The impact of colonialism and Christianity upon Islam in Northern Nigeria is analyzed by Dr. Doi. Of particular interest is the analysis of syncretism between Islam and the indigenous cultures and religions of Northern Nigeria. The Boori Cult and the belief in al-Jinni are described. The life cycle of the Hausa-Fulani Muslims includes descriptions of the ceremonies conducted at childbirth, the naming of a new child, engagement, marriage, divorce, and death. Non-Islamic beliefs which continue to persist among Muslims in Northern Nigeria are identified ...
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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 (September 9, 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 for luxury goods. This study stresses that Nigerian consumers’ intention to purchase luxury products are impacted by attitude, subjective norms and culture. However, Nigerian people’s intention to purchase luxury goods is not influenced by religious beliefs and Islam morals. While culture has a significant relationship with both attitudes towards behaviour and subjective norms, the religious beliefs encourage both subjective norms and a positive attitude towards the behaviour. Research limitations/implications This study has limitations in connection with two of its major objectives. The study applied the perspective of Nigerian Muslims. Thus, the research will not be able to clarify the fact that beyond this limited geographical area. Future research may widen the focus on cultural and religious beliefs on the intention to purchase luxury goods by adding other elements, such as normative beliefs and attitudinal beliefs. Practical implications The findings of the research define some implications for marketers with regard to the importance of social norms and religion in point of increasing the purchasing intention for luxury goods. Findings reflect that Nigerian consumers are impacted by subjective norms and cultural orientation. This means that luxury consuming is seen to achieve social recognition in the society. These results show that improving social acceptance through luxury goods consumption may create profitable outcomes for luxury brand firms. Originality/value The attractive findings of the study proposed that luxury brand managers should balance their investment in terms of the use of word-of-mouth, reference groups and fashion magazines to develop a favourable attitude towards luxury brands through. Although cultural values, references groups and consumer’s beliefs critically matter for luxury consuming, religious beliefs of Nigerian consumers have no effect on consumer’ purchase intention for a luxury product.
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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 (November 19, 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 and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.
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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 (November 19, 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 and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.
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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 (December 26, 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 of losing their political potentiality should they remain indifferent to political participation by women? And, how do female muslim elites who have a flair for politics feel about their lack of political voice: would this not affect their spiritual or religious interests in the long run? This paper explores Islamic political history for the purpose of discovering the extent of muslim women’s involvement in politics, and the reasons for the non-involvement of muslim women in the nation’s politics from the viewpoint of the traditional ulama in the country. <br />[Sepanjang sejarah Islam, wanita memainkan peran penting dalam politik di banyak negara muslim. Namun, hal ini tidak terjadi di Nigeria, karena wanitanya ragu terhadap peran mereka di kancah politik yang memang didominasi oleh para lelaki. Ini terjadi karena ulama menentang keterlibatan wanita di politik serta pandangan bahwa politik itu kotor dan tidak sesuai untuk wanita. Pertanyaannya kenapa para ulama menentang wanita berpolitik? Lalu, apakah mereka tidak rugi secara politis jika tidak peduli dengan partisipasi wanita? Bagaimana juga para wanita muslim itu tidak merasa kurang bersuara dalam politik: apakah ini tidak mempengaruhi spiritualitas dan kepentingan jangka panjang? Paper ini meneliti sejarah politik Islam terkait dengan peran wanita di politik, juga alasan kenapa mereka tidak terlibat menurut kaum ulama tradisional di Nigeria.]</p>
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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 (June 30, 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 religions. The findings of this paper is that though many Nigerians are either Muslims or Christians with few number of traditional religious faith, the lust for marrying more than one wife did not make them obey the doctrines of their religious practices. This paper derives its strength from collation of verbal arts as expressed in the Holy Books of the Muslims, Christians and Ifá Oracle, one of the African traditional religions. The paper posits that no religion in Nigeria advocates for many wives and many children. The implication of this paper among others is that it provides valuable information on Nigerian population particularly as this concept remains a great troubling issue for Nigerian and many African governments. It is yet an attempt aimed at discouraging Africans from creating more problems for themselves and the continent through production of more children than they can cater for.
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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 (October 30, 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 conjunction of the moon. The foundation of legal ruling in Islam is the Qur’an and the Sunnah. It is in the absence of decisively authentic and unequivocal texts that, scholars may resort to ijtihad. There are several positions on moon sighting. The most prominent are regional sighting, physical sighting globally, Mecca time-point for reference and Astronomical Calculation. The popular view among Muslim jurists is actual sighting of the crescent. The paper therefore concludes that all the aforementioned trends, are acceptable. Eid al-adha is independent of Arafah because both are observed on different days, therefore the observance of eid al-adha on Arafah day in any part of the world is allowed and acceptable However, the evidence compels Muslims to follow the opinion of the majority of Muslims in any country. The paper therefore, recommended the establishment of a Federal Ministry of Islamic Affairs to be in charge of moon sighting and Eids.
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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 (January 29, 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 evaluation and examining various findings on the subject under study. Due to the high population and progressive opportunity, the study shows that nigeria has an opportunity of being a leader of African Islamic finance, but there are some various obstacles, challenges to the development of Nigerian Islamic finance which an instance Religious and cultural differences, inadequate of Financial Innovations, Lack of adequate knowledge, high Competition and Shari‟ah Related Issues and so on. The paper therefore recommends that Nigerian religious bodies and Central Bank of Nigeria ought to continuously organizing seminars, training and lectures on Islamic finance to banks staff, tertiary institution student, academicians as well as general public on adequate explanations of the aims also objectives as well as advantages of Islamic banking, also the institution should be highly be creative and innovative, attracting and maintaining well trained qualified employees.
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Sodiq, Yushau. "Can Muslims and Christians Live Together Peacefully in Nigeria?" Muslim World 99, no. 4 (October 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 (July 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 (January 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 (December 26, 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, political, security, etc. The researchers have tried to provide an analytical study of the empirical data as well as of the existing literature. The result of our findings shows that many religious identities have been denied of securing job opportunities, professing religion of their choice, finding it difficult to receive health care services, managing religious institutions, denied of equal rights of citizens, get political appointments, among others. The study recommends that people of different religions should embrace and tolerate one another, avoid the use of fanaticism, allow religious minorities to practice religion of their choice in order to dislodge prejudices from the society.
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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 group with ambitious goal to build an Islamic state in Nigeria. As is well-known, Nigerian population is divided not only into relatively rich South and poor North, but also into Christian and Muslim communities. As a result of sectarian clashes in Nigeria, thousands people lost their lives. The sectarian violence in this country is connected in part with the Islamist revolt of 1999 (“Sharia conflict”), after adoption of Sharia law in several Northern Nigerian states. Ethnic-religious violence in Nigeria is connected in particular with the British colonial heritage, but also with current serious social-economic problems (including the unemployment, corruption, cruelty of security services, unbalanced national economy etc.). From some point of view Nigeria may be considered even as a “failed state” because its federal government cannot control the whole territory of the country. While some southern regions are under control of the Movement for the Emancipation of the Niger Delta militants, some areas in northern states are controlled by Islamists of Boko Haram and other radical groups. It's possible to say that Boko Haram has created its own “state within the state”. Boko Haram's ideology is anti-Western and anti-secular. It supports the revival of “pure” Islamic traditional values. Denying any inter-communion with the Western world, above all, the group claims against corrupted – from its point of view – Nigerian authorities and Muslim establishment (local version of the Islamist "Close Enemy"). An issue of the Boko Haram's engagement to global Jihadist movement is rather unclear. On one hand, ideologically, the group is very close to other Islamist groups (e.g. Al Qaeda and its branches in Maghreb, Somalia and Arabic Peninsula). But on the other hand, Boko Haram prefers to act against domestic (Nigerian) targets with very rare exclusions (for instance, an explosion of UN building in the capital-city Abuja). It must be clear that some attempts to find links between Boko Haram and Al Qaeda's network reflect the interest of Nigeria's authority to win international support for its struggle against local Islamist radicals. But it is impossible to ignore the information about logistical and operational links between Nigerian militants and such terrorist organizations as “Al Qaeda in Islamic Maghreb” or Somalian “Al Shaabab” (not to speak of common ideological agenda). It is necessary to point out that factional splits inside of Boko Haram (e.g. the emergence of the militant group “Ansaru”) make the picture more complex. Actually, the Boko Haram constitutes a danger primarily for Nigeria and potentially for neighboring countries. But considering the current evolution of the group, there is a great danger of further radicalization and internationalization of its activities both at local and regional (and maybe global) levels.
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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 (October 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 any African language was Reverend M.S. Cole's Yoruba translation, which was first published in 1906, and republished in 1924 in Lagos, Nigeria. This ground breaking work, written primarily for a Christian audience, was not widely circulated among Yoruba scholarly circles and thus did not generate significant scholarly discourse, either at the time or since. This study, which is primarily based on the 1924 edition of Reverend Cole's translation, but also takes into account other materials dealing with the Muslim-Christian engagement in the nineteenth and early twentieth centuries in Yorubaland, examines the historical background, motives, and semantic structure of the earliest Christian missionary-translated Yoruba Qur'an.
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Doi, Abdul Rahman I. "Maitasine." American Journal of Islam and Society 4, no. 1 (September 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 that of the great Nigerian Mujahid and Mujaddid Shaikh 'UthmanDanfodio. The person who started this reform movement is no other thanShaikh Abubakar Mahud Gumi who has been recently recognized and awardedKing Faysal Award for his meritorious services to the cause of Islam inAfrica.The question is then, who was Maitatsine or who are the Maitatsinefollowers who made their very strange appearance in Nigeria at dijerenttimes? I have read all the writings about Maitatsine by various scholars and Ihave closely tried to study this mischievous anti-Islamic and destructivemovement, but as time goes on I have become more and more perplexed likemany of my friends about the real identity of Maitatsine and his followers.The recent write-up by the columnist Candido in New Nigerian Newspaperentitled, "The Maitatine Scare", on Wednesday April 8,1987 is an alarmingdisclosure: ...
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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 (November 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 region and its Western sympathizers. Among other things, it demonstrates that, while the religious war proposition was good for the relief efforts of the international humanitarian organizations, it inevitably alienated the Nigerian Christians and made them unsympathetic to the Biafran cause.
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Ejobowah, John Boye. "Sharia and the Press in Nigeria." American Journal of Islam and Society 19, no. 2 (April 1, 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 make a claim to neutrality,and he uses Nigeria as a case study. He begins by noting that historically,Islam in Europe was tolerant and accommodative of the Christian religion,but this was not reciprocated when the Crusades were launched and"Muslims ... received the worst treatment imaginable." According to him,the failure of the armed campaign prompted Christian clerics to embark onan intellectual attack that entailed the negative representation of Islam inscholarly writings. What emerged, according to him, was a body of knowledgethat explained the superiority of the West over the Islamic world.Contemporary global dominance by the West has also opened the door foracademic institutions in Europe and America to strangulate Islam under theguise of promoting universal science.Ado-Karuwa relates the above to Nigeria by noting that, within thecountry, both Christian intellectuals and some British-trained Muslims actas agents of the West by promoting a secularism that marginalizes Islam.After a lengthy polemic about orientalism, colonialism, and Americanimperialism, the author returns to the issue of secularism, which he discussesgenerally without relating it concretely to Nigeria. He does not showhow secularism in Nigeria marginalizes Islam; neither does he make effortsto show that secularism is tainted by Christian doctrines, in the mannerdone by Louis Dumont. Instead, he undermines his project by arguing thatChristianity declined in Europe after secularism was enthroned by theReformation and the Renaissance, and that in Sweden attendance in theLutheran Church is only 5 percent. If it is true, as he argues, that the ...
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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 (December 31, 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 the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises
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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 (December 31, 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 the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises
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Gilliland, Dean S. "Principles of the Christian Approach to an African-Based Islamic Society." Missiology: An International Review 25, no. 1 (January 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, beliefs, and self-definition. The Christian approach must be relational rather than confrontative.
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Last, Murray. "Muslims and Christians in Nigeria: An economy of political panic." Round Table 96, no. 392 (October 2007): 605–16. http://dx.doi.org/10.1080/00358530701626057.
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