The
practice of Islam in Nigeria experienced dramatic changes as different sects of
Islamic movements started establishing their presence in the society especially
in the post-colonial period. Intra-religious conflicts and wars are found
throughout early and contemporary development of Islam in the world. Disputes
involving Muslims settlers are common in modern day Hausa societies; for
example, the Maitatsine in Kano State, the Tijjaniyya and the Izala, the Izala
and the Shi’aites, and the deadly Boko Haram in Borno, Yobe and Adamawa States
of Nigeria. Each of these conflicts has had devastating effects on the peace
and tranquility of the societies concerned.
This
research therefore, sets to examine the remote and immediate causes of
intra-religious crises in Hausa society as perceived by Hausa culture and deals
with some specific cases in the societies, as well as some silent
recommendations tilting more on how government and religious intervention could
be the source and bastion of hope for Islam as a true religion.
The
Concept of Conflict
There have been various views about the concept of
conflict among people in social settings. Robin, (2003) has identified three
views about conflict, thus, representing three diametrically divergent school
of thoughts as follows; The Traditionalists, The Human Relation as well as The
Interactionist.
The Traditionalist views all forms of conflicts as
bad and therefore must be avoided. While the Human Relation School of thoughts
views conflicts as natural and inevitable outcomes in every human setting. Lastly,
the Interactionist School views conflicts as a necessary phenomenon for effective
performance, innovation and growth. A conflict situation therefore can be
described as a sharp disagreement or clash, for instance, between divergent
ideas, interest or people and nations.
In his view, Adeyanju, (2004) grouped conflicts
into intra-personal, inter-personal, intra-group, inter-group,
intra-organizational, inter-organizational, intra-national and international.
Imoh, (2008) classified conflicts in terms of causes and effects. According to
him, these classes are communal, institutional, ethnic, family, gender, labour,
intergenerational, interpersonal, intra or inter-group, armed, environmental,
technological or personality. Jabnoun, (2012) also classified conflict into
functional and dysfunctional. According to him, a functional conflict enhances
the performance of an organization. It usually arises when different groups
within an organization agree about achieving a certain goal but differ on the
means to achieving it......When the conflict is settled, the goal can be
achieved in the most effective manner. A dysfunctional conflict is usually the
one that individuals and groups take personally.
Gurr, T. (1994) defines conflict as an opponent centered episode or series of episodes base upon incompatibility of goals, aims or values. It involves direct and personal interaction in which opposing party is perceived as controlling the desired goal. Conflict situation is therefore the direct result of the pursuit of incompatible goals by individuals or states or the use of incompatible means to pursue personal or national goals. Godwin, (2009) defined conflicts as:
A confrontation between one or more parties aspiring towards incompatible or competitive means or ends (which) may be either manifest through actions or behaviors or latent in which case it remains dormant for some time, as incompatibilities are unarticulated or are built into systems or such institutional arrangements as governments, corporations, or even civil society.
Conflict is universal yet distinct in every
culture. It is common to all persons, yet experienced uniquely by individuals.
It is a visible sign of human energy and often the result of competitive endeavor
for the same goals, rights and resources (Mohammed 2006). Simply put, conflict
involves a situation in which two or more parties in an interactional process
are involved in hostile activities against one another.
Intra-religious conflict on the hand is
conceptualized as a specific form of conflict between groups which differs
ideologically along religious lines within a setting with each striving for
political relevance (Gofwen, 2004). Religious interest therefore is like
political interest that must operate along the principle of divide and rule
(Ugwu, 2009: 519). This division is essentially on the ground of doctrine and
is faith based. This refers to those who do not belong to the same faith and
who ostensibly are guided by some classified or unclassified doctrines.
The Hausa Society and Islam
Hausa is a name of language by which a group of peoples who shared common beliefs and cultures are known in Nigeria. It could be defined as:
The name by which the people of the Hausa ethnic group call themselves, and are understood as such by many other people, though of course different peoples had different local names for them. Hausa is also the name of the language of the people, and in their literature they have no other word for their country but {asar Hausa, the land of the Hausa people/language (Adamu, 1978:1).
The Hausa
population resides mostly in the northern parts of Nigeria and southern part of
Niger. They are predominantly Muslims but some are Christians and Pagans (The
Maguzawas). Hausas are about half of Nigerian population and speak Hausa
language, though different tribes among the Hausa have local languages.
However, the origin of the Hausa people is still controversial among
historians. The Bayajidas legendry traced the origin of the Hausas into two
distinct groups: Seven original and seven non-original Hausa. With this, we can
come to the conclusion that Hausa is a language that unified a great number of
people who have different values rather than a common term denoting a nation or
race. It is a lingua-franca to many people in West African countries, in spite
of their cultural diversities. These people use Hausa as their vehicle of
communication in their day-to-day activities and it serves as a common factor
that binds them together. (Musa, 1991:221-234).
Scholars views differs about the emergence of
Islam in Hausa society. Islam in Hausa society was introduced by some Fulani
Torankawa and Sullubawa scholars under the leadership of prominent scholar
called Musa Jakollo from Futa Toro of Morocco during the reign of Sarkin Kano
Yakubu (1452-1463) (source?) They first based in Konni town in Niger Republic for
Islamic propaganda before they spread into different parts of Hausa society.
It’s in the descendants of these Fulani Torankawa Usmanu Bn Fodiyo came up, who
led for Islamic Jihad in Northern Nigeria. In another version, Islam was
introduced in Hausa society by some Wangarawa immigrants from Senegal in the
fourteenth century with intension to perform Hajj (Pilgrimage), under the
leadership of a great scholar called Abdurrahman Zagaiti. Some of them went
ahead to Gobir and Katsina, and about forty of them went to Kano during the
reign of Sarkin Kano Muhammadu Rumfa (1463-14199) (Yahaya 1988).
However, in the book Kano Ta Dabo was stated that Wangarawa came to Kano during the
reign of Sarkin Kano Aliyu Yaji (1349-1383) before Muhammadu Rumfa. Before this
period, the successive rulers of Kano were at best nominal Muslims (Paden
1973:47) and it was Rumfa who played host to Al-Maghili, a prominent North
African scholar from Tlemcen who first introduced Kano to Islamic
fundamentalism. His visit to Kano was motivated the ideological conflicts that
arose in the western Mediterranean and North Africa as a result of the colonial
offensive of Portugal and Spain and the call by Pope Martin V and Pope Eugenius
for Christian Monarchs to eliminates Muslims, considered to be infidels from
their domains in the early fifteenth century (Albert 1999:275).
Al-Maghili’s visit to Kano, like the visit of many
other Islamic scholars to different parts of Sahara and South Equator, was to
conquer the Christian propaganda and, on the hand, make the Muslims see the
Christians as infidels. The major task of Al-Maghili in Kano was that of
confidence-building. He encouraged the Muslims to have more faith in their
religion and established various frameworks upon which the true practice of
Islam could rest in the society (Yahaya 1989).
Causes
and Sources of Intra-Religious Conflicts
Conflicts; whether ethno-religious,
intra-religious, political or social, are always caused by plurality of factors.
The immediate and remote causes of intra-religious conflicts in Hausa society
will not be treated in isolation. It therefore means that the causes will be
holistically dealt with. The situation in Hausa society appear to agree with
the views of Kraemer (1938:393) who wrote to say that “the age we are in is the
age of perpetual conflict and turmoil”. The constant and incessant crises
engineered and supported by religious factors in Nigeria especially in Hausa
society need much to be desired. These are caused by a number of factors
ranging from governmental support, long standing disagreement, unfounded
rumors, distortion of history, which is bother on needs and value judgment to
poverty (Boer 2004:6). Thus, the following are some of the factors causing
intra-religious conflict in Hausa society:
Syncretism
The
Ahlus-Sunnah popularly known as Izala consistently accuses the Darika
(Tijjaniya) sect of innovation (Bidi'a) into the fold of Islam. They believe
such innovations by the Tijjaniya constitute deliberate attempts to undermine
the teachings of the Holy Qur’an and Tradition of Prophet (S.A.W). The Izala
adds that introduction of things like, Celebrating Maulud Nabiy (Birthday of
the Prophet), participation in Wurd (Tijjaniya Litany), recitation of
Salatil-Fatih (special Tijjaniya prayer) and Dala’ilul-khairat (special book in
praise of the Prophet), Singing and Dancing while Zikr (praising of God)
organization of special prayers to the deceased on the third, seventh, fortieth
and one year of the dead, spirituality and the efficacy of using the Qur’an to
solve diverse needs of humanity are semblance of African traditional customs
which are Bid’ah (innovations) and Shirk (polytheism) and should be condemned
outright before they pollute Islam.
Allowing
such grievous acts to be practiced by Muslims manifest weak faith, which is by
itself condemnable by Islam. Responding on the accusations of those Tijjaniya
practices that seen syncretic to the Izala, emanate purely from little
comprehension of the shari’ah (Islamic law) and the deliberate refusal of some
Izala scholars to tell the truth for the fear of losing some of their
followers. The Tijjaniya on their side have basis for all their practices from
the Qur’an and Sunnah. They also think those practices do not violate the right
of anybody but rather benefit the people. The attempts by the Izala to address
these lapses of Tijjaniya innovations might have not been done well leading to
many violent clashes among Muslims in Hausa society, which mostly claims
un-justifies lives of many people.
Doctrinal Differences
The
sources of Islamic laws are the Qur’an and the Sunnah. In the case where the
Qur’an and the Sunnah are silent or do not address an issue, other sources such
as logic and consensus are contacted for guidance or explanations. Among such
complimentary sources are the people who have established themselves in Islamic
knowledge and sciences that they could employ and analyze from the Qur’an and
the Sunnah alongside the history of Sahaba (Companions) and their own personal
experiences to make suitable rulings or judgments on all matters relating to
Islam and Muslims. (source here).
These
personalities expressed varied ideas on different Islamic matters according to
their levels of understandings of the Qur’an and the Sunnah. They developed
their own schools of thought based on their understanding of the shari’ah, and
propounded different theologies and doctrines that attracted massive following.
Some scholars compile Da’if Ahadith (weak Traditions) to make bias judgments in
favour of some individuals in authority. This explains why we have some Ahadith
that contradict the Qur’an, upon which some scholars depend to justify their
actions or condemn others (source here). For instance, on performing ablution,
the Shi’ah don’t wash thrice as the Sunni does but washes only the face and
arms after which parts of the head and feet are wiped. On marriage the Shi’ah
permit Mut’a (Temporary Marriage) while other Muslims forbid it. These are some
instances of doctrinal differences among Hausa Muslims in Hausa society are
usually mishandled, which led to conflicts while trying to address.
Leadership Struggle
Leadership struggle in Islam traced it origin
since during the Sahaba (Companions) after the departure of Prophet (S.A.W)
which led to intra-religious conflict that claimed hundreds of lives. A
typical Islamic community like Hausaland, when it comes to selecting leaders of
a particular sect like Izala, Tijjaniya and Shi’ah, most often unqualified
persons make their way in through wealth, tribal or age considerations. Following such debatable methods of
selecting leaders among Muslims, the leaders normally do not put up their best
since they are not accountable to anybody and will cling to their positions
whether they are performing well or not. Many people believed that, most of the
troubles among Muslim leaders in Hausa society emanate from the drive to be in
better position, to manage or 'mismanage'‟ the resources of Muslims. They
alleged that majority of Muslim leaders are corrupt and not trustworthy. They
stated that some leaders receive huge sums of money from donors to execute
projects such as building of schools, Mosques, health institutions, boreholes
or supporting the needy scholarships at home and abroad but mostly end up
squandering or misdirecting the funds. This
problem of leadership among Izala sect led to the breakdown of the sect into
two distinct side, Izala of Kaduna and Izala of Jos. Efforts have been made
several times to bridge the gap of these misunderstanding but failed, disputes
still continue time and again.
Accusations
Accusation amongst Izala, Tijjaniya and Shi’ah is
the major factor causing intra-religious conflict in Hausa society. The sects
accuses the practices of each other in their congregation and considered them
as Bid’a (innovations) or even shirk (polytheism). For instance, Izala sect accuses
Tijjaniya with some innovations into Islam like Salatil Fatih (special prayer
for Prophet) Maulud Nabiy (Birthday of Prophet) believe in Sheikhs (special men
of God) who will rescue them in the hereafter among others. The Izala and
Tijjaniya sect also accuses some doctrines and practices of Shi’ah like
accusation of some Sahaba (Companions) and wives of the Prophet. They viewed
that anybody whose heart believed and agreed that such accusation is lawful and
legitimate he/she is no longer a Muslim... no matter what. On the other hand,
Tijjaniya accuses Izala with disrespect of accusing the priority of Prophet,
therefore they considered them as enemies of Prophet. Several conflict between these
sects has been reported to occurred which led to destruction of properties and
even loss of lives.
Accusation
of Sahaba (Companions) by the Shi’ah
The Sahaba (Companions) of Prophet are the people
of integrity, the Islam pioneers who struggled for the development of Islam
throughout the world. They are being respected with special regard by all true
Muslims with no exception as a result of their true faith and contribution to Islam.
But Shi’ah sect in Hausa society screened out some companions like Abubakar,
Umar and Usman, and wives of Prophet especially A’isha and considered them as
enemies of Islam, and unjust people. Therefore, Izala and Tijjaniya challenged
them that who so ever accuses or curses the Prophet’s Companions and wives and
agree with Mut’a practice (Temporary Marriage) is a disbeliever (source here).
This problem creates lasting disputes between the sects which usually led to
confrontations.
Da’awah (Calling to Islam)
Da’awah
or Tabligh is one of the immediate causes of intra-religious conflicts in Hausa
society. Da’awah is so important in Islam that it has been mentioned several
times in the Qur’an. Also Allah in the Qur’an commanded the Prophet to preach
when He said: “Preach to them the truth, for preaching proves very beneficial
for the believers (Qur’an 55:51). The verse abovestatese the virtues of
preaching and also states the contents of preaching. It urges preachers to say
the truth for in the truth come many beneficial things. It is clearly stated in
the Qur’an, the Sunnah and history that peace, love, unity, and respect for one
another’s rights are all good and beneficial to mankind. By implication any
preaching that does not lead to these good virtues but brings about conflicts
and destruction of life and property is not what Allah prescribes in His Holy
Book. Many Muslim embrace the call from Allah to preach but they do not embrace
the kind and modalities of Da’awah Allah recommends.
On
how to preach, or call others to Islam, Allah says in Qur’an chapter (16:125)
“call on to the way of your Lord with wisdom and good preaching and argue with
them in the best and gracious ways, for your Lord knows those who have strayed
from His path, and those who receive guidance”. The injunction here is that
Allah did not command Muslims to preach in a way that the preaching will tear
the ummah apart and breed conflicts among people but instructed Muslims to unify
themselves through His words and interact with one another in better ways. In
the Hausa society preaching could be held and heard during Tafsir in the month
of Ramadan, during annual Maulud of Tijjaniya, and during Da’awah of
Ahlus-Sunnah. Other places where preaching could be heard include the
electronic and print media, during naming ceremonies, weddings and funerals. On
such occasions meant for the enlightenment of the faithful, some scholars
indulge in polemics. They make derogatory comments aimed at bringing down other
scholars as well as condemning other doctrinal believe. These, therefore,
attract responses that gradually lead to confrontations between their
supporters and eventually the destruction of lives and properties.
The
research has come to establish that; Da’awah is usually the immediate cause of
most of the conflicts that occur in the Hausa society. According to Imam Aminu
of Magama Hudu Sokoto, most scholars do not research well and so go about
preaching with little knowledge especially of other denominations. Such myopic
preachers are those who hastily condemn anything they do not know. Most of them
are not sincere and bold to tell their followers things they have not come
across. They therefore give personal meanings and interpretations of issues
that turn out to be false and offensive to others. Scholars in Hausa society
are too proud to come back to their people and tell them they made mistakes in
their earlier submissions for fear of losing trust of the people. As such,
anything said by a scholar is said forever even if it causes a problem or
misleads the public. Such are serious matters that affect Islam and Muslims
relationship. When allowed such convictions it will only breed violence and
ignite conflicts that will claim lives and properties among Muslims and between
Muslims and members of other faiths. Da’awah or all forms of preaching should
be structured to tackle issues and not personalities. Da’awah according to
majority of Muslims interviewed from all the Islamic denominations in Hausa
society should be devoid of insults and provocations since they are the very
reasons why Muslims fight against one another every now and then.
Cases of
Intra-Religious Conflicts in the Hausa Society
The
Izala-Tijjaniya Conflicts
On the 19th of June 1978, Izala sect
led by one scholar Isma’ila Idris, clashed with Tijjaniya group in Gombe
metropolis amidst little misunderstanding. The violence was caused as a result
of the criticism waged by the Izala group; the conflict extended to the next
day. Consequently, three vehicles were reported damaged. The October 24, 1980
intra-religious conflict between Izala and Tijjaniya sects in Anchau in Ikara
Local Government Area of Kaduna State was alleged to have been sparked off by
the verbal attack on the Tijjaniya sect when the Izala group was preaching.
During the violence, many houses were set ablaze and Government forces (police
men) were also injured.
On the 15th September 1983 conflict had
broken between Izala and Tijjaniya at Yalwan Shandam of Kaduna State where
Tijjaniya attacked Izala which led to loss of two Izala members and many
injured. The Tijjaniya claim that the Izala were always accusing their
activities and doctrines and government did nothing to tackle the problem.
Shi’ah
and other Muslims Conflicts
On the 10th of March 1996, members of
two rival groups of the Shi’ah sect clashed over ideological differences. The
Jama’atul Tadjud Islamiyya, a rival sect to the Shi’ah group led by Sheikh
Ibrahim El-Zakzaky, was said to be angry with Zakzaky over his alleged slow,
diplomatic and uninspiring approach to Islamic revolution in Nigeria. The March
10, 1996 Shi’ah lecture, gave this group the needed opportunity to exhibit
their friendship barbarity. On that day, the Shi’ah had slated a lecture for
“Muslim Sisters” at the Kano State Polytechnic. While the lecture was going on,
the group stormed at the venue and threw stones and broken bottles before the
police men intervened.
In February 1997 also, conflict had broken between
Shi’ah and other Muslims in at Eid Mosque at Kofar Mata Kano. The Shi’ah
attempted to denied performing prayer at the Mosque. But before the combat,
police men arrived and intervened, the Shi’ah turned their wrath to the police
...the situation which led to loss of four members of Shia’h and many injured.
In May, 2014, conflict occurred between Shi’ah and
other Muslims in Yauri Local Government Area of Kebbi State, where one Muslim
Preacher; now Chief Imam of Emir’s Juma’at Mosque, Malam Shehu Yahaya who on
his preaching... talked about the effects of Shi’ah doctrines which according
to him; was totally contrary to the teaching of Islam. Thus, the Shia’h reacted
and waged war against the Imam and many innocent citizens lost their dear
lives.
Conclusion
and Suggestions
The disputants have to be made to know that
conflict can be a learning process. It creates opportunity for people to
understand each other better, and to live together; tolerating and
accommodating each other’s strengths and weakness. However, it has also been
discovered that too strong attachment to positions by each group makes it
difficult for them to satisfy each other’s interests and needs. Muslims needs
to come together to find a common ground. To this end, there is the need to
create an enabling environment for Hausa Muslims sects to consent; to come
together to find the common ground that can bring enduring peace to the
society.
Harmony amongst the Muslims sects in Hausa society
needs a highly conducive atmosphere for the representatives to engage in
dialogue, so that peace and unity amongst Muslims in Hausa society will regain.
With dialogue every dispute will be curbed, for, experts in conflict resolution
sees dialogue as the best mechanism to resolve any crisis that were arose among
people of any given society.
Government should provide a strong policy that
every Muslim sect in the Hausa society must adapt or abide by during their
preaching or any form of congregation. Any sect that violates the said regulations
should be penalized accordingly. Government should also gather leaders’ sects
and sensitize them against violation of law and order.
This paper analyzes the peaceful methods as options for the intra-religious conflicts in the Hausa society. It presents these methods as a starting point for organizing responses to the conflicts. The paper looks at the concept of conflict in different perspectives, followed by a brief explanation on Hausa society and how marriage is being conducted. The paper similarly discusses the causes of the conflicts as well as recommendations as a way out to the intra-religious (Muslims) controversies in the Hausa society.
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