By: A G Abubakar

There is no need to bore the reader with the socioeconomic misery index.The average Northerner either knows or understands that the security of life and property is all but gone across segments of the region. Insurgents and armed groups are brazenly on prowl leaving blood and tear in their trail.

The seeming conspiracy of silence among Northern elites and governments had since emboldened religious extremists and armed groups.The divisive activities of some clerics which governments seem to turn blind eyes to, has added fuel to the emerging conundrum. Known or unknown to authorities, sectarian challenges constitute the greatest single factor that will disintegrate the North and ultimately Nigeria, if not nipped in the bud.
The history of all the major faiths tells that they all had their periods of trials and tribulations. How they prevailed depend on how their internal contradictions and divisions are managed largely through appropriate process of religious education and enlightenment as against the laissez-faire system in the North.

Christianity had its own sectarian challenges, but which seems to be contained. The sequence of the division from the Catholic, could be as follows; the Protestant (1517) on accountof MartinLuther’s ninty-five theses, the Anglican (1534), the Pentecostal (1901), and the Spiritual/White garment churches in the 70s. They operate and coexist with “limited” inter-sect/denomination frictions.It all boils down to organisation and management. The practice of Islam in the Middle East, and other Asian countries like Indonesia, Malaysia etc should ordinaraly provide a lesson for the North, since they are guided by the same Message.

Islamic Northern Nigeria, unfortunately is yet to find its cohesion as various groups pull in different directions. A problem that could be rightly attributed to the challenges of textual understanding and interpretations (execegies).A phenomenon, that is capable of tearing the fabrics of the country apart if not fully understood both contextually and historically. No society can wish away sectarian divisions. They are as old as most religions. What matters is how they are nevigated. Islam is no exception. Its internal frictions and conflicts could be traced to the post era of the the Messenger of Islam, Muhammad (s.a.w) who passed on in the year 662 CE.

In The Beginning
Islam, as it were, is a way of life, a political system and diplomacy, all roled in one. The Prophet, during his lifetime, served as a spiritual head, a political leader and statesman, and a family man guided by divine messages (wahayi). Divisions started immediately after his death, starting with the political succession and also how to run the nascent Islamic Community (state) as of the time. The four closest desciples (Sahabi) were Abubakar (632-634 CE), Umar (634-644 CE), Usman (644-656 CE), and the Prophet’s cousin whom he raised Ali (656-661 CE). The four are referred to collectively as “Al-Khulafa’ ar-Rashidun” (the rightly guided successors).

The “crisis” of succession started with factionalisation of support (shi’a), as faithfuls overtly or tacitly indicated their preference for the worthy candidates in contention. Shi’a as an ordinary Arabic word for faction however a acquired sectarian conotation during a later day succession crisis between followers of Ali, (and offsprings Hassan and Hussain) on one side and those of the third Caliph Usman and his relation Muawiyah (governor of Sham, then) and his children, especially, Yazid, on the other. The intricate conflict (fitna) of the time culminated in the first permanent
crack in the Muslim world. It was basically a crisis born out of leadership tussle! It created the Sunni (those that follow and revere all the four caliphs without exception) and the Shi’a group who largely believe in Calipher Ali (RA).

The Shia and Sunni, Part Ways
The Shi’a consequently went on to adopt an Imamate system of government. Here, learned theologians who have traceable blood connections to the House of Ali, through his son Hussain, becomes the supreme spiritual and political head of the Muslim Ummah (State) as in the case of Iran. Over time, however, this requirement and others got diluted giving rise to more than a dozen subdivisions. They include the Sixers, Twelvers (ithna Ashari), Isma’ilias, Alawites (Nusayri), Druze, Zaidi/Houthi, Alevi etc across the globe. The Hezbollah, Hamas, and Houthis are believed to be the militant/missionary arms of the group. Globally, the Shia is estimated to constitute 10% of the 2 billion Muslim population or thereabout, (Pew Research Centre).

The Sunni Political Engineers
As Islam expanded thereafter, some prominent scholars started work on how to evolve a more seamless and crisis free, Islamic political system based exclusively on the provisions of the Qur’an and the prophetic ways of life and sayings (Hadith and Sunna).

The prominent figures in this movement across various eras include Al-mawardi (972-1058) Al Ghazali (1058-1111), Ibn Taymiyya (1263-1328) and Ibn Khaldun (1332-1406), just to mention a few. These scholars influenced the works of later day scholars that currently serve as reference points/role models in parts of the Islamic world. Some the seminal works/treaties include, “The Ordinances of Government” (Al-Ahkam al-Sultaniyya) by Almawardi, and “The Incoherence of the Philosophers” (Tahafut al-Falasifa) spiting the Greek Philosophers, by Ghazali. Others are “Aqidah al-Wasitiyyah”, “Minhaj al-Sunnah al-Nabawiyyah” and “al-Siyasa al-Shar’iyya” all authored by Taymiyya. Ibn Khaldun’s concept of “Asabiyya” (social cohesion) has also remained a great reference source. The body of these worksand similar have become “magna catar” of Sharia State scholars worldwide. Nigeria inclusive.

After Shi’a Left The Sunni Too, Broke Into Two : Sufism And Salafism
After the Shia sect left the attempt to reform the practice among the Sunni too, led to the manifestation of two Orders largely on account of purity. Some socioeconomic and political systems were believed to have been subtly influenced by popular philosophies of the time, especially the Greek and the Romans. The teachings of Al-Hassan al-Basri (642-728), Rumi (1207-1273), and those of Ghazali and Ibn Khaldun are believed to have have incorporated elements of external philosophical,
metaphysical concepts, including mysticism. This development, among others led some group to walk away literally from what they called Sufism. Sufi here is derived from the “…sophy” part of the “philosophy.”
On the other hand those bent on purity as done by forebears got referred to as the Salafi. Salaf is the arabic word for ancestors. This technically implied that Salafism aimed to practice the Islam as it was done by the Prophet and the four Rightly Guided Caliphs

In Nigeria, the Sufi Sunni may include the Tijjaniyah, Ahamadiyya, Qadriyyah, and the likes. Some of the prominent leaders of the group are the revered Sheik Dahiru Bauchi, Alfa Oranaike, Salaudeen Parakoyi, Adam Al-Ilori, Ishaka Rabiu, Emir Sanusi Lamido Sanusi Emir (current and/or former), of Kano, Sheik Ibrahim Saleh etc. While many are still alive, some had passed on. The Sufi group is generally more laid back and less revolutionary in approach.

The sunni -salaf driven by the teachings of Ibn Taymiyya, and those he influenced like Muhammad ibn Abd al-Wahab (1703-1792), believed to be the father of Wahabism, and those he influenced such as Grand Mufti of Saudi Arabia ,Abd al-Aziz ibn Baz (1910-1999), and Muhammad ibn Uthaymeen, all of Kingdom of Saudi Arabia has more puritanical leanings that repudiate innovations (bid’ah) in practice Islam including the practice of western-style democracy. Shari’a minded in varying degrees among its members.

They stood on the shoulders of earlier scholars, particularly like Ibn Taymiyya. Many however believed that aspects of the themes of his work were impacted by the Muslim world’s aversion to the tyrannical rulers of the Mongols (Muguls) that conquered parts of the Arabian Peninsula, India, and Pakistan (the Indus Valley) during that period. He saw “adulteration” in the way the Muguls were practicing the faith.He thus became a serious opponent of “occupation” and or “participation” in their government and the vehemently called for the establishment of a true Shari’a political system (Shari’a State). It today’s parlance part of his works could pass for “liberation theology,” as Christianity did in Latin America.

In the early part of the 20th century, the duo of Sayyid Qutb and Hassan al-Banna idealised the teachings of Ibn Taymiyya and Abd al-Wahab (Wahabism) to challenge Colonial rule in Egypt. They created the Muslim Brotherhood (1928) as a vanguard of resistance. The Brotherhood was also continued fighting injustices even after independent. Al- Banna died in 1948 while Sayyid Qutb actually paid the supreme price for his activities with the movement in 1966. Though not every Salafi subscribed to the Egyptian version, the flame of the ideology seems to have resonated in many parts of the Muslim world. Here lies the power of interpretation. While some people could interpret the text to mean purification, others saw it as a weapon. A case of half full and half empty! A challenge Nigeria and many Muslim countries are facing.

Many great scholars in Nigeria have embraced the Salafism. Clerics like Gumi, Ismaila Idris, Ja’afar, Albany Zaria, Abba Aji, Tajudeen Adigun, Kabir Gombe, Mansur Sokoto, Jabir Maihula, Aliyu Umar, Rijiyar Lemu, Usman Gadon Ƙaya, Sambo Rigachikun, Mai Shinkafa, Bala Lau etc have been active proponents of the Salafi ideals with varying degrees of restraints. On the whole however they have avoided violence even when keeping the vision of Sharia in focus and sight.

Radicalisation/Extremism Phenomenon
The salafi in Nigeria became manifest about half a century ago. Prior to that most Muslim people practice the Sufi version that seemed to be less stringent. The aspects mysticism and free thinking equally appeal to cultural beliefs. Marabouts, and spiritual healers were held in high esteem. In 1804, the Danfodio reform movement called for the purification of Islam, basically along the Sufi order which most Northern traditional rulers have imbibed. This continued until the last quarter of the 20th century.

As Salafism took root in Nigeria, the group subtly gravitated towards three subgroups. These could be classified loosely as:
a) the participatory,
b)non-participatory gradualists and c)the qital-jihadists who are in a hurry to create an Islamic State in Nigeria.

Participatory here means working under democracy while calling for change. A philosophy of change is better achieved from inside. Late Gumi, one of the pioneer proponents of Salafism, could be referred to as a “participatory” Salafist. He was the Grand Khadi of Northern Nigeria when Sir Ahmadu Bello was the Premier, (other pioneers included Ismaila Idris and Bawa Mai Shinkafa, both of blessed memory). People like, Prof/Sheik Isa Pantami (Cabinet Minister, in the Buhari Administration), Daurawa ( Head of Hisba Board, Kano), Bala Lau, Jabir Mai Hula (Commissiner, Sokoto), Aliyu Umar, Rijiyar Lemo (Lecturer), Mansur Sokoto (Lecturer), Ahmed Lemu (Judge, Niger), and a host of others, are relating with democratic governance well. Their strengths, so it would seem are geared towards issues of morality like hijab, mass weddings, separation of gender, observing the five pillars of Islam and related Muslim way of life.

The gradualists are those who concern themselves basically with the exegesis/tafsir and teaching the religion. They distance themselves from government, but not unduly antagonistic towards it. They believe that change will come when the level of those knowledgeable in Islam reaches a critical mass.

Clerics like Haifan, late Abba Aji, Albany Zaria, Revered Ja’afar Mahmud Adam and a few others “may” fall in this category. The third are those who believe in weaponising aspects of teachings of Ibn Taymiyya, Abd al-Wahab, Bin Baz, Uthaymeen, Sayyid Qutb, al-Banna to “hasten the establishment of the Shari’a State” through coercion/war (Jihad). Democratic governance is an aberration to be obliterated. In the process, other movements and citizens who are considered complicit are to be destroyed!

That was the story of the Boko and how it’s founder Muhammad Yusuf and a little known co-traveller Muhammad Ali, afterward being indoctrinated by the radical teachings of Salafi scholars parted way with “gradualist” teacher Sheik Ja’afar to create a jihadist movement called “Jama’atu Ahlis Sunna Lidda’awati wal-Jihad” (the congregation of the people of the sunnahfor da’awah and jihad). It is known locally as “Borno Haram” because the group was fond of preaching against western education as it calls for war (jihad) against western values including democratic governance.The fact here is if at his (Yusuf) deep level of Islamic knowledge he could be so swayed, the generality of the untaught become easier fonder. They further got inspirations from older groups like the Taliban, Al qa’ida, Islamic State, Al Shabab, and the likes.

Earlier on, Sufism gave birth to the Maitasine Movement in the early 80s that raved Kano and other parts of the North. It is believed that since the sector’s practices involved fetishism, and the coveting of women, they could not be part of Salafi movement. Movements such as the Maitasine and Boko Haram have cost nation its development as it rendered sizable part of multidimensionally poor and ungovernable. A situation that served a stimulus to other nefarious elements in the society to take to criminal activities with ease. The North and indeed the whole country had been infested with one form of armed group or the other. Armed gangs, kidnappers, terrorists and insurgents are having a field day. Lives and properties have become disposable objects and stretching government capacity to a breaking point. If it hasn’t already reached.

The inability of successive governments to address the problems of sectarian movements and crisis from the roots had been the biggest draw back in containing the manifestation and maturity of armed conflicts and insurgency in Nigeria. Nigeria has thus joined the unenviable club of nations that struggle with peace and underdevelopment for more than one and a half decades if it’s not a war of liberation.

The Way To Go
The problems in addressing the various crisis especially the sectarian ones are two folds. Poor understanding of the root causes and the existence of an enabling environment. Going by the history of religious movement, the causes are ideological and deeply impeded in the belief system. Bad governance and socioeconomic deprivation are just fuel. They don’t cause it. They facilitate them.

The war against them has to be taken to the heart and minds of those that got wrongly indoctrinated or programmed, through an appropriate Islamic education process at the relevant levels. The roots of scourge is beyond the capacity of any political actor or actors. Even the jihadists themselves might not understand the depth of the pit they were sucked into. So the earlier the government and the citizenry moved away from cheap and simplistic political and ethnic excuses, the better. Surprisingly, many government functionaries at the highest levels (state and federal), have this shallow view.

Next shall be to drain the swamp of poverty so to deny the insurgency the needed fuel for insurgency.
The state governments, especially in the Muslim majority-states should start preparations for the immediate introduction of an Islamic Religious education in their schools to shield the young children from eventual porching by extremists. The Presentren Pondok of Malaysia, the Madarasa system in parts of India/Pakistan and the Middle East could provide some valuable lessons.

Conclusion
Nigeria doesn’t need to look any further to see how radicalisation and insurgency can kill nations, by looking at the turmoil in neighbouring Niger, Mali, B/Faso. In these countries, more than 50% of territories are outside the effective control of government.

The same thing shall happen in Nigeria when the marauding terrorists, armed bandits/herdsmen got ideologically dovetailed in radical extremists religious sects. No reasonable person can see any gain from the situations in the some of the West African countries and also in far away Somalia, Sudan and the DRC. The time to wake up is now.