Monday, 21 December 2015
SECULARISM, SHARI'AH AND NIGERIAN CONSTITUTION (3)
Published in The Guardian Newspaper
By Dauda Ayanda on November 27, 2015 2:36 am
http://www.ngrguardiannews.com/2015/11/secularism-shariah-and-nigerian-constitution-3/
THE post-colonial constituent assembly of 1978 made provision for a Shari’ah Court of Appeal for a state that wants it. In explaining the background to the inclusion of the Shari’ah Court of Appeal in the Constitution, eminent legal icon, Prof. Ben Nwabueze in a paper delivered at Spiritan International School of Theology in 2001 said: … a Sharia Court of Appeal in the Constitution, which was a half-way compromise contraption adopted by the Constituent Assembly in 1978 to placate the Moslem members who had walked out en masse from its meetings to press home their demand for a full Constitutional recognition of the Sharia in its civil as well as criminal aspects. The compromise, of which I was one of the principal architects, bestowed Constitutional recognition on Sharia, counter-balanced by a like recognition of customary law, but only to the extent of establishing for “any state that requires it,” a Sharia Court of Appeal or (as the case may be) a Customary Court of Appeal. No wonder Sections 275 to 279 of the Constitution make analogous provision for the Shari’ah Courts of Appeal of a state while Section 280 provides for the creation of States Customary Courts of Appeal.
The often cited section of Nigerian Constitution on the provision of a secular state is Section 10 of 1999 Constitution thus: The Government of the federation or of a state shall not adopt any religion as state religion. This constitutional provision is wrongly interpreted by some advocates of secularism to mean a secular state. This is more compounded by the fact that there is no legal pronouncement on the particular section of the Constitution. Therefore, the logical interpretation of the provision is that a single religion is prohibited from being imposed on all the citizens of the country. In other words, Nigeria is a non-theocratic, multi-religious and multi-cultural state.
Moreover, a retired Justice of the Supreme Court – Justice Niki Tobi – similarly expressed the view that Nigeria is not a secular state. He said: There is the general notion that section 11 (of the 1989 Constitution, similar to section 10 of the 1999 Constitution) makes Nigeria a secular nation. That is not correct. The word secular etymologically means pertaining to things not spiritual, ecclesiastical or not concerned with religion. Secularism, the noun variant of the adjective, secular, means the belief that state, morals, education etc should be independent of religion. What section 11 is out to achieve is that Nigeria cannot, for example, adopt either Christianity or Islam as a state religion. But that is quite different from secularism (see Fundamental Legal Issues in Nigeria: Essays in Honour of Andrew Obaseki, 1999).
In the same vein, Prof. Ben Nwabueze expressed his scholarly opinion in a paper presented at the School of Theology Symposium on the state provision for a religion-based court to enforce the civil aspect of Shari’ah as not inconsistent with section 10 of the 1999 Constitution. He made a distinction between civil and criminal law as it relates to the secularity question and the Constitutional provisions relating thereto. The Professor said: In civil law, the state, through its judicial arm, the courts, merely interposes its machinery as an impartial, disinterested arbiter between parties in a dispute; it lacks the power to initiate the process of adjudication, and must wait until it is moved by one of the disputants. So the enforcement, through the courts, of the civil aspects of Sharia does not involve the support, promotion or sponsorship by the state of the Moslem religion in preference to other religious. The controversy does not therefore concern the application of Sharia civil law. Thus from the foregoing, section 10 of 1999 constitution is geared towards attaining an equilibrium among different religions in the country and preventing a state of theocracy which is a government by an established religion.
This fact is further corroborated by Section 38 sub-section 1 which states that every person shall be entitled to freedom of thought, conscience and religion, including freedom to change his religion or belief, and freedom (either alone or in community with others, and in public or in private) to manifest and propagate his religion or belief in worship, teaching, practice and observance. This provision caters for freedom of expression in public and private as well as religion. Shari’ah is both a principle of religion and law which is in accordance with this provision. Also, Section 14 sub-section 2 states that sovereignty belongs to the people of Nigeria from whom Government through this constitution derives all its power and authority. Muslims constitute 50 per cent of the population (according to CIA world fact book 2010) and their several centuries’ old legal system of regulating their temporal and spiritual life is germane to this provision.
In recognizing the fact that religion should be a right for moral compass, justice and equity in a multi-religious society of ours and not a privilege, the late sage, Chief Obafemi Awolowo set up the first Pilgrims’ Board in 1958 to assist Muslim faithful in fulfilling one of the requirements of the five pillars of Islam. This socio-cultural understanding of building a just and egalitarian society also explained why General Yakubu Gowon as the then head of state and Chief Obafemi Awolowo as the Vice Chairman in 1969 enlisted Nigeria as an observer-member of the Organization of Islamic Countries (OIC). This culminated into a full-fledged membership in 1986 by General Ibrahim Babangida in line with strategic diplomat interest of Nigeria with neighboring Francophone countries and other African countries like Cameroun, Chad, Niger, Benin and Cote de Ivoire who are also full-fledged members of OIC. Paradoxically, the percentages of Muslims in these countries are lower than that of Nigeria while there is mutual respect and tolerance across all religion.
Obviously, secularism as a concept was developed by agnostics and advanced by atheists and that underscore the temporal nature of its philosophy. It also seeks to promote godlessness which is at crossroad with African culture on one hand and Islamic system of Shari’ah on the other hand.
No wonder, Prof. Ben Nwabueze criticized the rigid separation of state and religion as follows: It can thus be concluded that no society in which morality and religion are absent can ever attain and maintain liberty, democracy and justice. Hence, religion needs encouragement by the state to thrive and to be effective in providing an anchor for morality and in fostering the morality-based values of liberty, democracy and justice, and in inculcating among citizens morality, spirituality and piety. A developing country should not indulge in the doctrinaire rigidity of the state completely dissociating itself from religion. Whatever discrimination against non-religionists – agnostics and such others – that may be entailed in the state giving encouragement to all religions on the basis of equality is not really an unfair one, certainly not such as to warrant the state in keeping off religion completely. (see B.O. Nwabueze, Constitutional Democracy in Africa, Spectrum Books, Ibadan, 2003).
In conclusion, the newly appointed Secretary General of Anglican Communion Worldwide and the immediate past Kaduna Diocesan Bishop of Church of Nigeria, the eminent Rev. Josiah Idowu-Fearon recently stated in Vanguard Newspaper of July 11, 2015 under the caption “Bishop who teaches Islam” that:….. Instead, we should come together and be aware of the fact that secularism has become a religion and it is very strong and some of the promoters control most of the media. Christians ought to come together, forget whether we are Roman Catholic, Pentecostal and all others who worship God, the Christian way and join hands with the Muslims who are also fighting secularism. That is my mission. Indeed, secularism is a form of religion that denies the existence of Almighty God!!!
Concluded.
Engr. Dauda Ayanda (MNSE),wrote from Ibadan.
Monday, 9 November 2015
SECULARISM, SHARI'AH AND NIGERIAN CONSTITUTION (2)
Published in The Guardian Newspaper
By Dauda Ayanda on November 6, 2015 2:58 am
http://www.ngrguardiannews.com/2015/11/secularism-shariah-and-nigerian-constitution-2/
CONTINUED FROM SEPTEMBER 25
Earlier before 1861 when the British forces arrived in Lagos, Shari’ah legal system had been practiced in some towns in Yorubaland as already mentioned (see The Guardian Newspaper of 12th, 19th and 26th June 2015 under the caption: Shari’ah and quest for legal pluralism). It had therefore started to receive gradual patronage in some other parts of Yorubaland when it was forestalled by the arrival of the British Colonialists.
Unlike the Northern Nigeria where the Shari’ah legal system was firmly rooted into their judicial system and the British rulers found it extremely difficult todisenfranchise, the Shari’ah in the Southern part, particular Yorubaland had aserious blow from the British Government. Thus, the British Government used its might to enforce customary law in all places in Yorubaland at the expense of established Islamic law in its judicial administration and created Area Courts to replace Shari’ah Courts.
The history of Nigerian legal system is interwoven with that of the colonial British administration. According to former Chief Justice of Nigeria, Justice Dahiru Musdapher in a lecture titled “Law Reform in Nigeria: Challenges and Opportunities” in 2014 explained that the origin of the legal profession in Nigeria dates back to 1862 in Lagos, with the introduction of the British patterned courts by the colonialadministration. This was as a result of conclusion of treaty of cession between the then Oba of Lagos, his chiefs and the British Crown.
The introduction of the Courts (via the main body of English law by ordinance No.3 of 1863) brought about the need for an organized legal profession that will apply English laws and precedents. Between 1864 and 1865, about five Ordinances which related to the legal profession and administrationof justice were made for the settlement of Lagos. Since then to this day, that colonial history still wields an abiding and compelling influence on every aspect of our legal system.
Following the proclamation of the protectorate of Northern Nigeria on 1st January 1900, new courts were formed; namely: the Supreme Court of the North, Provisional Courts (one for each province), Customary courts and Native courts (Shari’ah courts). A Native Court Proclamation Ordinance, 1906, also permitted native courts to exercise judicial functions under the direction of the Chief Justice or other Justice of the Supreme Court.They were to execute local laws and customs that were “not opposed to natural morality and humanity”.
In 1914, the Northern and Southern Protectorates were amalgamated resulting in the birth of Nigeria, Lord Lugard was appointed the first Governor of the Colony and Protectorate of Nigeria. He established a uniform system of courts with some modifications. Among the modifications include the deliberate abolishment of Shari’ah legal system in Yorubaland while status of Shari’ah law in the North was reduced using validity and repugnancy tests. In 1933, the British introduced a legislation which enables the British courts to entertain appeals from the Native courts.
In 1943, the government passed a number of ordinances, which also affected the courts sub-systems including but not limited to Native Courts Colony Ordinance (Shari’ah Courts). Following the regionalization of the Federation, in October 1954, a Federal Supreme Court was established. A High Court was also established for the territory of Lagos and for each of the three regions while the magistrate courts remained. A Moslem Court of Appeal was also set up in 1956 which exercised original criminal and civil jurisdiction and was also an appellate court. It was in 1959 that Islamic law was excluded from the sphere of criminal law and confined to the field of personal law.
Towards independence, the magistrate courts in the North were restricted to criminal causes. The district courts were established for the purpose of exercising civil jurisdiction. Also at the eve of independence, a Court of Resolution was set up in the North to resolve whatever issue may have arisen between the High Court and the Shari’ah Court of Appeal. It determined which cases should go to the High Court and which to go to the Sharia Court of Appeal.
Unarguably, the colonial Lugard Constitution of 1914, Clifford Constitution of 1922, Richard Constitution of 1946, Macpherson Constitution of 1951 and Lyttletton Constitution of 1954 recognized the multi-religious nature of Nigeria with the establishment of native Shari’ah Courts and Customary Courts alongside British System of Courts.
One of the colonial authorities, Perrone acknowledged this fact in the introduction to Maliki Law that: “Muhammadan Law in all its detail, religious as well as civil, has for us an immense interest. It necessitates the study of the social institutions of a people which an immutable law has, for twelve and a half centuries, moulded and remoulded at frequent intervals. For here, it has been neither the nation nor the people which have made the Law; it is the Law which has made and moulded the nation and the people. Both the outer form and the inner spirit bear impress of the one word: Religion. In Islam, there is but one Law, and it is the Religious Law, signified in the word: Shari’ah. In other words, it is the only Supreme Law; for it emanates from God, who decreed its main bases in the Koran. With Mohammadans, the law is also dogma (see F. H. Ruxton, 1916, Preface of Maliki Law, Lucas and Company, London, Reprint in 1978).
Shari’ah laws are written native laws that draw its origin from two principal sources – the Holy Quran and Hadiths of Prophet Muhammad (SAW). These two principal sources are complemented by Ijma (consensus of Islamic scholars), Qiyas (analogous deduction) and Ijtihad (intellectual exertion) while customary laws are unwritten body of customs, accepted by members of the community as binding upon them.
In other words, they are unrecorded tradition and history of the people which has grown with the growth of the people to stability and eventually become an intrinsic part of their customs.
At independence in 1960, the Shari’ah Court of Appeal replaced the Moslem Court of Appeal. The Shari’ah Court of Appeal had civil jurisdiction only, and in cases governed by personal Moslem law. It had power to entertain contempt cases. The magistrate exercised civil and criminal jurisdiction in the South.
So, it was that at independence, Nigeria had as part of the sources of her laws, the Common law of England, the doctrines of Equity, as well as the Statutes of General Application in force in England as at 1st January, 1900. These were in addition to the local legislations (both at federal and regional levels), Case law, as well as Islamic law, and Customary laws that are not repugnant to public policy,natural justice, equity and good conscience as widely expressed by retired Justice Dahiru Musdapher.
To be continued
Engr. Ayanda (MNSE) wrote from Ibadan.
http://www.ngrguardiannews.com/2015/11/secularism-shariah-and-nigerian-constitution-2/
CONTINUED FROM SEPTEMBER 25
Earlier before 1861 when the British forces arrived in Lagos, Shari’ah legal system had been practiced in some towns in Yorubaland as already mentioned (see The Guardian Newspaper of 12th, 19th and 26th June 2015 under the caption: Shari’ah and quest for legal pluralism). It had therefore started to receive gradual patronage in some other parts of Yorubaland when it was forestalled by the arrival of the British Colonialists.
Unlike the Northern Nigeria where the Shari’ah legal system was firmly rooted into their judicial system and the British rulers found it extremely difficult todisenfranchise, the Shari’ah in the Southern part, particular Yorubaland had aserious blow from the British Government. Thus, the British Government used its might to enforce customary law in all places in Yorubaland at the expense of established Islamic law in its judicial administration and created Area Courts to replace Shari’ah Courts.
The history of Nigerian legal system is interwoven with that of the colonial British administration. According to former Chief Justice of Nigeria, Justice Dahiru Musdapher in a lecture titled “Law Reform in Nigeria: Challenges and Opportunities” in 2014 explained that the origin of the legal profession in Nigeria dates back to 1862 in Lagos, with the introduction of the British patterned courts by the colonialadministration. This was as a result of conclusion of treaty of cession between the then Oba of Lagos, his chiefs and the British Crown.
The introduction of the Courts (via the main body of English law by ordinance No.3 of 1863) brought about the need for an organized legal profession that will apply English laws and precedents. Between 1864 and 1865, about five Ordinances which related to the legal profession and administrationof justice were made for the settlement of Lagos. Since then to this day, that colonial history still wields an abiding and compelling influence on every aspect of our legal system.
Following the proclamation of the protectorate of Northern Nigeria on 1st January 1900, new courts were formed; namely: the Supreme Court of the North, Provisional Courts (one for each province), Customary courts and Native courts (Shari’ah courts). A Native Court Proclamation Ordinance, 1906, also permitted native courts to exercise judicial functions under the direction of the Chief Justice or other Justice of the Supreme Court.They were to execute local laws and customs that were “not opposed to natural morality and humanity”.
In 1914, the Northern and Southern Protectorates were amalgamated resulting in the birth of Nigeria, Lord Lugard was appointed the first Governor of the Colony and Protectorate of Nigeria. He established a uniform system of courts with some modifications. Among the modifications include the deliberate abolishment of Shari’ah legal system in Yorubaland while status of Shari’ah law in the North was reduced using validity and repugnancy tests. In 1933, the British introduced a legislation which enables the British courts to entertain appeals from the Native courts.
In 1943, the government passed a number of ordinances, which also affected the courts sub-systems including but not limited to Native Courts Colony Ordinance (Shari’ah Courts). Following the regionalization of the Federation, in October 1954, a Federal Supreme Court was established. A High Court was also established for the territory of Lagos and for each of the three regions while the magistrate courts remained. A Moslem Court of Appeal was also set up in 1956 which exercised original criminal and civil jurisdiction and was also an appellate court. It was in 1959 that Islamic law was excluded from the sphere of criminal law and confined to the field of personal law.
Towards independence, the magistrate courts in the North were restricted to criminal causes. The district courts were established for the purpose of exercising civil jurisdiction. Also at the eve of independence, a Court of Resolution was set up in the North to resolve whatever issue may have arisen between the High Court and the Shari’ah Court of Appeal. It determined which cases should go to the High Court and which to go to the Sharia Court of Appeal.
Unarguably, the colonial Lugard Constitution of 1914, Clifford Constitution of 1922, Richard Constitution of 1946, Macpherson Constitution of 1951 and Lyttletton Constitution of 1954 recognized the multi-religious nature of Nigeria with the establishment of native Shari’ah Courts and Customary Courts alongside British System of Courts.
One of the colonial authorities, Perrone acknowledged this fact in the introduction to Maliki Law that: “Muhammadan Law in all its detail, religious as well as civil, has for us an immense interest. It necessitates the study of the social institutions of a people which an immutable law has, for twelve and a half centuries, moulded and remoulded at frequent intervals. For here, it has been neither the nation nor the people which have made the Law; it is the Law which has made and moulded the nation and the people. Both the outer form and the inner spirit bear impress of the one word: Religion. In Islam, there is but one Law, and it is the Religious Law, signified in the word: Shari’ah. In other words, it is the only Supreme Law; for it emanates from God, who decreed its main bases in the Koran. With Mohammadans, the law is also dogma (see F. H. Ruxton, 1916, Preface of Maliki Law, Lucas and Company, London, Reprint in 1978).
Shari’ah laws are written native laws that draw its origin from two principal sources – the Holy Quran and Hadiths of Prophet Muhammad (SAW). These two principal sources are complemented by Ijma (consensus of Islamic scholars), Qiyas (analogous deduction) and Ijtihad (intellectual exertion) while customary laws are unwritten body of customs, accepted by members of the community as binding upon them.
In other words, they are unrecorded tradition and history of the people which has grown with the growth of the people to stability and eventually become an intrinsic part of their customs.
At independence in 1960, the Shari’ah Court of Appeal replaced the Moslem Court of Appeal. The Shari’ah Court of Appeal had civil jurisdiction only, and in cases governed by personal Moslem law. It had power to entertain contempt cases. The magistrate exercised civil and criminal jurisdiction in the South.
So, it was that at independence, Nigeria had as part of the sources of her laws, the Common law of England, the doctrines of Equity, as well as the Statutes of General Application in force in England as at 1st January, 1900. These were in addition to the local legislations (both at federal and regional levels), Case law, as well as Islamic law, and Customary laws that are not repugnant to public policy,natural justice, equity and good conscience as widely expressed by retired Justice Dahiru Musdapher.
To be continued
Engr. Ayanda (MNSE) wrote from Ibadan.
Friday, 2 October 2015
EMIR SANUSI: RAISING DUST IN WATER
By Jafaar Jafaar
Premium Times September 28, 2015
Available online at http://blogs.premiumtimesng.com/?p=169059
I think we deserve some respect from our brothers from different religious and cultural backgrounds in order to live in harmony.
I made this argument about a year ago when the rumour of Emir Muhammadu Sanusi’s marriage to a “minor” raised some dusts. The age of consent varies according to culture and religion, I had argued.
I don’t know why one would combust energy criticising cultural practices that are contrary to his religion, culture or warped intuition. Nigeria has two major religions which don’t prohibit marriage at the age of 18. The Constitution doesn’t also prohibit it.
Writing about the age of consent, Professors Richard Wortley and Stephen Smallbone said girls married very young in European society prior to the 19th century.
“In Medieval and early modern European societies, the age of marriage remained low, with documented cases of brides as young as seven years, although marriages were typically not consummated until the girl reached puberty (Bullough 2004). Shakespeare’s Juliet was just 13, and there is no hint in the play that this was considered to be exceptional. The situation was similar on the other side of the Atlantic; Bullough reports the case in 1689 of a nine-year-old bride in Virginia. At the start of the nineteenth century in England, it was legal to have sex with a 10 year-old girl.”
That was the Western society, which guides our sense of reasoning. If you think you are copying the Western society by criticising the marriage of an 18-year-old, then you are wrong.
One might say what I quoted above is an old practice. Yet, currently, in England and Wales, the minimum legal age for marriage is 16, and that is with the consent of parents. At 18, both the male and female are free to marry even WITHOUT parental consent.
Ever wondered why the Westerners still celebrate ‘Sweet 16′ parties? In the Western society that is characterised by debauchery and all manners of secular practices, the 16th birthday party is marked because it is considered a bridge between youth and adulthood.
In view of Islamic religious practices and tradition, I know Muslims won’t whine over someone’s marriage to an 18-year-old. In our village, hardly can you spot a 18-year-old that is not married. In a typical Hausa household, you can’t claim not to have a grandma, a mother, an aunt or a sister who was married off before 18.
As I noted last year, in Christianity, canon law previously provided that the minimum age for marriage was 12; yes, 12 years. The law was later repealed in 1917 and the age for marriage from 12 to 14 for girls and 16 for boys. But why would a true Christian condemn a practice allowed by his religion?
Even if you are an adherent of Buddhism, the founder of the religion, Gautama Buddha, married his wife at the age of 16.
Of course there are certain cultural practices that are universally condemned like the caste system, slavery and incest. But despite the near-universality of incest taboo, among the Polahi nomadic tribe of the Gorontalo province of Indonesia, incest is not a taboo. It is permitted for father to marry daughter or mother to marry son, and so on. In the Polynasian societies/languages, there is nothing called “incest” because it just a normal practice. You have to respect their culture since they perhaps see the exogamy we might consider a morally right practice as a bad practice.
What I still do not know is the basis on which the argument is specifically hinged. Is it on religion or culture? The sense of cultural relativism is poor in Nigeria.
I see criticisms to Emir Sanusi as an affront and insult against my religion and culture. When the 72-year-old publisher of the Champion newspaper, Emmanuel Iwuanyanwu impregnated and later married a 26-year-old, I didn’t talk because I have respect for people’s choices. I was also mum when 82-year-old Chief Tony Anenih married a damsel in her early 20s. When Dim Odimegwu Ojukwu married Bianca, I didn’t raise alarm over their wide age difference. We see it as a triumph of love. When the 76-year-old Alaafin of Oyo married a 16-year-old, I didn’t whimper. When 74-year-old Italian fashion designer, Roberto Cavalli, frolics on the beach with a girl in her early 20s, hell doesn’t break loose. When King Mswati of Swaziland picked a 18-year-old as his 14th wife, the Swazis saw nothing wrong with it because it is part of their culture.
A Hausa proverb observes that if you are hated, you will be criticised for raising dust when you fall into water.
I think we deserve some respect from our brothers from different religious and cultural backgrounds in order to live in harmony
.
Tuesday, 29 September 2015
SECULARISM, SHARI'AH AND NIGERIAN CONSTITUTION (1)
Published in The Guardian Newspaper (September 25, 2015 12:26 am)
http://www.ngrguardiannews.com/2015/09/secularism-shariah-and-nigerian-constitution-1/
IN 1610, Galileo Galilee published his Starry Messenger (Sidereus Nuncius) where he described the surprising observations that he had made with the new telescope on heliocentric theory.Heliocentrism is the astronomical model in which the earth and planets revolve around the sun at the centre of the solar system as against geocentrism which places the earth at the orbital centre of all celestial bodies. The concept was earlier observed by the medieval polymath Nasri al-Din al-Tusi using a Tusi-couple to replace Ptolemy’s geocentric model which later influenced Ibn al-Shatir and Nicolaus Copernicus.
Galileo’s initial discoveries were met with opposition within the Catholic Church who declared heliocentrism to be formally heretical and he was subsequently investigated by the Roman Inquisition for championing heliocentrism. The Inquisition tried Galileo in 1633 for implicitly defending heliocentrism and found him “vehemently suspect of heresy”, thus sentencing him to indefinite imprisonment. Galileo later died under house arrest where he was kept in 1642.
It was this struggle between Christian theology and free thoughts that led to the concept of secularism in Western Society. George Jacob Holyoake in 1851 coined the term to describe his views of promoting a social order separate from religion without actively dismissing or criticizing religious belief. As an agnostic, he conceptualized secular knowledge as manifestly that kind of knowledge which is founded in this life, which relates to the conduct of this life, conduces to the welfare of this life, and is capable of being tested by the experience of this life.
According to Osita Ogbu in his published article in The Transnational Human Rights in 2014 on Secularism, Law, Human Rights and Religion, he traced the origin of the modern state to the Renaissance and Reformation, the split between Catholics and Protestants and the 30 years of wars of religion in Europe. The deadlocked war led the church to seek protection of the king and the king seized the opportunity to establish royal absolutism. This anomaly provided ample opportunity for the establishment of independent sovereign nation-states in Europe where the king became the head of state and the object of loyalty of all men irrespective of religious denominations. Thus, the sovereign state emerged to vindicate the supremacy of the secular order against religious claims and forced the clerics into a position of subordinate authority.
http://www.ngrguardiannews.com/2015/09/secularism-shariah-and-nigerian-constitution-1/
IN 1610, Galileo Galilee published his Starry Messenger (Sidereus Nuncius) where he described the surprising observations that he had made with the new telescope on heliocentric theory.Heliocentrism is the astronomical model in which the earth and planets revolve around the sun at the centre of the solar system as against geocentrism which places the earth at the orbital centre of all celestial bodies. The concept was earlier observed by the medieval polymath Nasri al-Din al-Tusi using a Tusi-couple to replace Ptolemy’s geocentric model which later influenced Ibn al-Shatir and Nicolaus Copernicus.
Galileo’s initial discoveries were met with opposition within the Catholic Church who declared heliocentrism to be formally heretical and he was subsequently investigated by the Roman Inquisition for championing heliocentrism. The Inquisition tried Galileo in 1633 for implicitly defending heliocentrism and found him “vehemently suspect of heresy”, thus sentencing him to indefinite imprisonment. Galileo later died under house arrest where he was kept in 1642.
It was this struggle between Christian theology and free thoughts that led to the concept of secularism in Western Society. George Jacob Holyoake in 1851 coined the term to describe his views of promoting a social order separate from religion without actively dismissing or criticizing religious belief. As an agnostic, he conceptualized secular knowledge as manifestly that kind of knowledge which is founded in this life, which relates to the conduct of this life, conduces to the welfare of this life, and is capable of being tested by the experience of this life.
According to Osita Ogbu in his published article in The Transnational Human Rights in 2014 on Secularism, Law, Human Rights and Religion, he traced the origin of the modern state to the Renaissance and Reformation, the split between Catholics and Protestants and the 30 years of wars of religion in Europe. The deadlocked war led the church to seek protection of the king and the king seized the opportunity to establish royal absolutism. This anomaly provided ample opportunity for the establishment of independent sovereign nation-states in Europe where the king became the head of state and the object of loyalty of all men irrespective of religious denominations. Thus, the sovereign state emerged to vindicate the supremacy of the secular order against religious claims and forced the clerics into a position of subordinate authority.
In political terms, secularism describes the movement towards the separation of religion and government which is usually termed as the separation of church and state during the Age of Enlightenment in Europe. The principle plays a major role in evolution of modern society in the West which largely influences decision pertaining to legalization of abortion, contraception and of lately same-sex marriage. Homosexuality, lesbianism, gay marriage and other LGBTs are direct products of secular principles in the modern world which have been given legal recognition in European countries and USA among others.
The general policy of the West was to adopt its policy as a model for developing countries which necessitate the diplomatic overtures currently being championed by USA to Africa over legal recognition of homosexuality. Consistently with this policy, there was a conscious or subconscious omission to take cognizance of “outside features”. Everything that was not Western was “outside” and uncivilized. Thus the range of enormous pre-colonial human experiences as well as the native institutional facts that distinguished Africa and Africans as the “the cradle of civilization”, were given scant recognition, if at all.
Rather the colonialists were committed to making the Blackman believe that he has never been responsible for anything, at all, of worth, not even for what is to be found right in his own house and home. In this way, it is easy to bring about the abandonment and renunciation of all national aspirations on the part of those who are wavering, and the reflexes of subordination are reinforced in those who have already been alienated. This explains the promotion of secularism in Nigeria which is antithetical to our multi-religious understanding of over 250 ethnic identities.
Shari’ah, as one of the fundamental culture of over 80 million Nigerian Muslims, is an Islamic legal system that covers both the temporal and divine rulings of every facet of human endeavour. The spread of Islam which is accompanied with the adoption of Shari’ah in Nigeria dated back to the eleventh century when it first appeared in Borno in the northeast of the country. The first Muslim king Hume Jilmi in the Kanem Bornu Empire (1085 – 1097 CE) acquired Quranic knowledge and the contents of other Islamic literatures. Hume’s son, Dunama I (1097-1150 C.E) was also interested in learning Islam.
It is also on record that Imam Abdullah Dilii bn Bukuru taught Mabradu Ibn Salma, the son of the then ruler of Kanem Bornu, Mai Salma (1194-1221C.E) from about a hundred and fifty books. Thus, Shari’ah became a legal system of jurisdiction with the adoption of Islam in Kanem Bornu Empire. Again, Mai Idris Alooma (1570-1602) of the Kanem Bornu Empire also introduced Shari’ah in his empire and made Islam the state’s religion.This development showed that Islam cannot be divorced from Shari’ah and vice-verse.
It is very significant to note here that, centuries prior to the advent of British colonialism in Nigeria in 1842, the area presently known as Northern Nigeria had her own formalized administrative institutions under the Islamic legal system. Islam is a total way of life. It stipulates the rights due to God from Muslims, the rights of their fellow beings, and that of adherents of other faiths.
To appreciate the positive impact of Islamic Law in the pre-colonial days, F.H. Ruxton, a consultant to the colonial government stated as follows:”The advantages to be gained by knowing something of the lawof the people we govern are self-evident, especially when, as in the case of the Muhammedan countries, it is the law that hasmoulded the people, and not the people the law. Again, where, as in the Northern Provinces of Nigeria it has been the policy of government to rule indirectly through the native administration,knowledge of the Muhammedan law is more than ever necessary,giving us, as it does, a clue, to many acts, and supplying the mainspring for many motives, which otherwise we should fail to understand. The more we can grasp the inward significance of motives and acts, the more sympathetically, and therefore the more efficiently we shall be enabled to administer Muhammedan peoples’’
So, it was not therefore surprising that the colonial administrationfound the Islamic legal system not only fully developed but equally a convenient tool for the indirect administration of the northern region, though the application was limited to the repugnancy clause principles.
Despite the in-depth appraisalof the impact of Islamic Law on the people of Northern Nigeria, the colonialists did not avoid the temptation of tampering with it, and attempting to displace it with the Common law of England by the introduction of the repugnancy test.
This in the face of the fact that Islam has not only been the way of life of the Muslims of theNorth but that Islamic law has always governed their transactions and livelihood. Customary law has also not been spared the repugnancy test, in order to qualify as a good law. The use and effect of Islamic andCustomary laws became dependent on the permissive extent of the general law. The operation of Customary and Islamic laws became dependent on the satisfaction of the rules of Common law, equity and good conscience.
The general policy of the West was to adopt its policy as a model for developing countries which necessitate the diplomatic overtures currently being championed by USA to Africa over legal recognition of homosexuality. Consistently with this policy, there was a conscious or subconscious omission to take cognizance of “outside features”. Everything that was not Western was “outside” and uncivilized. Thus the range of enormous pre-colonial human experiences as well as the native institutional facts that distinguished Africa and Africans as the “the cradle of civilization”, were given scant recognition, if at all.
Rather the colonialists were committed to making the Blackman believe that he has never been responsible for anything, at all, of worth, not even for what is to be found right in his own house and home. In this way, it is easy to bring about the abandonment and renunciation of all national aspirations on the part of those who are wavering, and the reflexes of subordination are reinforced in those who have already been alienated. This explains the promotion of secularism in Nigeria which is antithetical to our multi-religious understanding of over 250 ethnic identities.
Shari’ah, as one of the fundamental culture of over 80 million Nigerian Muslims, is an Islamic legal system that covers both the temporal and divine rulings of every facet of human endeavour. The spread of Islam which is accompanied with the adoption of Shari’ah in Nigeria dated back to the eleventh century when it first appeared in Borno in the northeast of the country. The first Muslim king Hume Jilmi in the Kanem Bornu Empire (1085 – 1097 CE) acquired Quranic knowledge and the contents of other Islamic literatures. Hume’s son, Dunama I (1097-1150 C.E) was also interested in learning Islam.
It is also on record that Imam Abdullah Dilii bn Bukuru taught Mabradu Ibn Salma, the son of the then ruler of Kanem Bornu, Mai Salma (1194-1221C.E) from about a hundred and fifty books. Thus, Shari’ah became a legal system of jurisdiction with the adoption of Islam in Kanem Bornu Empire. Again, Mai Idris Alooma (1570-1602) of the Kanem Bornu Empire also introduced Shari’ah in his empire and made Islam the state’s religion.This development showed that Islam cannot be divorced from Shari’ah and vice-verse.
It is very significant to note here that, centuries prior to the advent of British colonialism in Nigeria in 1842, the area presently known as Northern Nigeria had her own formalized administrative institutions under the Islamic legal system. Islam is a total way of life. It stipulates the rights due to God from Muslims, the rights of their fellow beings, and that of adherents of other faiths.
To appreciate the positive impact of Islamic Law in the pre-colonial days, F.H. Ruxton, a consultant to the colonial government stated as follows:”The advantages to be gained by knowing something of the lawof the people we govern are self-evident, especially when, as in the case of the Muhammedan countries, it is the law that hasmoulded the people, and not the people the law. Again, where, as in the Northern Provinces of Nigeria it has been the policy of government to rule indirectly through the native administration,knowledge of the Muhammedan law is more than ever necessary,giving us, as it does, a clue, to many acts, and supplying the mainspring for many motives, which otherwise we should fail to understand. The more we can grasp the inward significance of motives and acts, the more sympathetically, and therefore the more efficiently we shall be enabled to administer Muhammedan peoples’’
So, it was not therefore surprising that the colonial administrationfound the Islamic legal system not only fully developed but equally a convenient tool for the indirect administration of the northern region, though the application was limited to the repugnancy clause principles.
Despite the in-depth appraisalof the impact of Islamic Law on the people of Northern Nigeria, the colonialists did not avoid the temptation of tampering with it, and attempting to displace it with the Common law of England by the introduction of the repugnancy test.
This in the face of the fact that Islam has not only been the way of life of the Muslims of theNorth but that Islamic law has always governed their transactions and livelihood. Customary law has also not been spared the repugnancy test, in order to qualify as a good law. The use and effect of Islamic andCustomary laws became dependent on the permissive extent of the general law. The operation of Customary and Islamic laws became dependent on the satisfaction of the rules of Common law, equity and good conscience.
.Engr. Dauda Ayanda (MNSE), wrote from Ibadan.
…TO BE CONTINUED
…TO BE CONTINUED
LESSONS FROM THE MUSLIM FESTIVAL EID AL-ADHA (2)
http://www.ngrguardiannews.com/2015/09/lessons-from-the-muslim-festival-eid-al-adha-2/
By Josiah Idowu-Fearon on September 24, 2015 3:57 am
Continued from yesterday
THE symbolism of this episode in the life of Abraham and his son Ismael therefore is in the attitude – a willingness to make sacrifices in our lives in order to stay on the Straight Path (“l-sirata l-mus’taqima” Faatiha: 6). Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits himself or herself completely to the Lord, is willing to follow Allah’s commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that God desires from us.
This same narrative is found in the Jewish scripture which constitutes the first part of the Christian Bible referred to as the Old Testament (Genesis 22:1-19). However, unlike the Jews, the Christians interpret this Abrahamic story as a pre-cursor to the sacrificial death of Jesus Christ on the cross of Calvary. The reason for this has to do with the Christian understanding of human nature, the concept of original sin. (This is the reason for Good Friday and Easter celebrations by Christians). From the Christian perspective, sin and salvation are central categories in theology and spirituality. Christianity teaches that the effects of original sin have corrupted the world and the human beings who exist in it. In Islam, however, there is no such a thing as original sin as pointed out above.
An Appeal to Muslims and Christians
Our President, Muhammadu Buhari, has continued to demonstrate his commitment to living out his religious duties by waging an all-out battle against corruption, stealing of public funds, and lack of transparency and accountability by those who have been entrusted with governance. This writer is particularly thrilled by Mr. President’s commitment to putting into practice his religious convictions.
The President has publicly told Nigerians what he has in terms of possessions as he comes into office as the President of a rich nation with a lot of natural resources. His Vice-President, a Christian, has also done the same and we must believe the sincerity of purpose that has been demonstrated.
In the spirit of this Festival of Sacrifice, this writer is calling on Muslims and Christians whose scriptures contain this story of Abraham/ Ibrahim to stand up and also put their religious convictions into practice as demonstrated by our President.
President Buhari, with the fear of God, has embarked on this crusade against all those in government who stole public funds and property; he has given his support to both the EFCC and ICPC to trace and recover most of these stolen funds.
For him to succeed and thereby leave a lasting legacy for our future political leaders, this writer, in the spirit of Eid al-Adha, is calling on Mr. President to include the following in his plans for Nigerians:
i) The President should not allow anything to distract him from his focus. While he allows investigations to proceed, he should promote a culture of naming and shaming by informing Nigerians what has been recovered and from whom. Transparency should continue to be his watchword.
ii) He was accused of planning to Islamise Nigeria and make life difficult for Christians. Boko Haram was the main reason for this wicked and divisive allegation. Mr. President should continue to publicly support national security by enabling the Armed Forces to clean up what is left of this insurgent group and restore sanity to the N’East of Nigeria in particular and the entire nation in general.
iii) The energy sector is already being changed for the better. He should expose the rot in this sector by again naming and shaming those behind it. This will be a deterrent to future thieves within the energy sector.
iv) Knowing the negative roles religious leaders used religion to play, especially in the last administration, and in order to redeem the image of the One God we all worship, albeit differently, Mr. President is advised against courting the favour of religious leaders who are again poised to continue to divide our nation along religious lines for their monetary gains. He should avoid any acts or statements that will justify the allegation that he is in power to make life difficult for the Christians in Nigeria. It was said, “Buhari is not an option.” The President needs to justify the confidence Nigerians put in him by making a difference.
v) Mr. President should not encourage any rapprochement from religious leaders who would want to control him for their selfish reasons.
Virtually every facet of our public life today is infested by this cancer called corruption. If politicians and civil servants are being purged, the lesson of sacrifice, which this festival draws our attention to as religious people should be used for reflection and action on our side.
As such, the followings are suggested as necessary actions so as to make our nation more respectable:
Religious leaders who collected money from politicians wanting support during the last presidential campaigns should be bold enough to return what they collected on behalf of their religious communities. The allegation made that a huge some of money was given needs to be addressed. As long as this is not investigated and addressed, the moral courage to call on politicians to be people of integrity remains a mockery. In addition to this allegation, vehicles in possession of individual religious leader bought with government funds are to be returned. Religious leaders have a special position in every nation; they are called to encourage the good health of their society. N
Unfortunately, some religious leaders in Nigeria have lost this prophetic charge. The call of President Buhari offers religious leaders a fresh opportunity to retrieve this lost mandate. The sacrificial life of Abraham/ Ibrahim we celebrate with our Muslim neighbours offers these leaders an opportunity to repent, return stolen property and reclaim their mandate to be prophetic.
We are calling on all to emulate Abraham/ Ibrahim who sacrificed his most precious possession. Mr. President has given us an example, now let Nigerians- religious leaders taking the lead, traditional rulers, civil servants and everyone – decide, as we celebrate this common event with our Muslim neighbours, to make some sacrifices so that our country may get out of the mess we have been plunged into. As the Muslims pray when religious duties are performed: taqab al Allah ta’atakum. Barka da Sallah to all Nigerians.
• Concluded
• Most Reverend Idowu-Fearon, Director, Kaduna Centre for the Study of Christian-Muslim Relations, Kaduna; is Secretary General of the Anglican Communion St Andrew’s House, Tavistock Crescent, London.
By Josiah Idowu-Fearon on September 24, 2015 3:57 am
Continued from yesterday
THE symbolism of this episode in the life of Abraham and his son Ismael therefore is in the attitude – a willingness to make sacrifices in our lives in order to stay on the Straight Path (“l-sirata l-mus’taqima” Faatiha: 6). Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits himself or herself completely to the Lord, is willing to follow Allah’s commands completely and obediently. It is this strength of heart, purity in faith, and willing obedience that God desires from us.
This same narrative is found in the Jewish scripture which constitutes the first part of the Christian Bible referred to as the Old Testament (Genesis 22:1-19). However, unlike the Jews, the Christians interpret this Abrahamic story as a pre-cursor to the sacrificial death of Jesus Christ on the cross of Calvary. The reason for this has to do with the Christian understanding of human nature, the concept of original sin. (This is the reason for Good Friday and Easter celebrations by Christians). From the Christian perspective, sin and salvation are central categories in theology and spirituality. Christianity teaches that the effects of original sin have corrupted the world and the human beings who exist in it. In Islam, however, there is no such a thing as original sin as pointed out above.
An Appeal to Muslims and Christians
Our President, Muhammadu Buhari, has continued to demonstrate his commitment to living out his religious duties by waging an all-out battle against corruption, stealing of public funds, and lack of transparency and accountability by those who have been entrusted with governance. This writer is particularly thrilled by Mr. President’s commitment to putting into practice his religious convictions.
The President has publicly told Nigerians what he has in terms of possessions as he comes into office as the President of a rich nation with a lot of natural resources. His Vice-President, a Christian, has also done the same and we must believe the sincerity of purpose that has been demonstrated.
In the spirit of this Festival of Sacrifice, this writer is calling on Muslims and Christians whose scriptures contain this story of Abraham/ Ibrahim to stand up and also put their religious convictions into practice as demonstrated by our President.
President Buhari, with the fear of God, has embarked on this crusade against all those in government who stole public funds and property; he has given his support to both the EFCC and ICPC to trace and recover most of these stolen funds.
For him to succeed and thereby leave a lasting legacy for our future political leaders, this writer, in the spirit of Eid al-Adha, is calling on Mr. President to include the following in his plans for Nigerians:
i) The President should not allow anything to distract him from his focus. While he allows investigations to proceed, he should promote a culture of naming and shaming by informing Nigerians what has been recovered and from whom. Transparency should continue to be his watchword.
ii) He was accused of planning to Islamise Nigeria and make life difficult for Christians. Boko Haram was the main reason for this wicked and divisive allegation. Mr. President should continue to publicly support national security by enabling the Armed Forces to clean up what is left of this insurgent group and restore sanity to the N’East of Nigeria in particular and the entire nation in general.
iii) The energy sector is already being changed for the better. He should expose the rot in this sector by again naming and shaming those behind it. This will be a deterrent to future thieves within the energy sector.
iv) Knowing the negative roles religious leaders used religion to play, especially in the last administration, and in order to redeem the image of the One God we all worship, albeit differently, Mr. President is advised against courting the favour of religious leaders who are again poised to continue to divide our nation along religious lines for their monetary gains. He should avoid any acts or statements that will justify the allegation that he is in power to make life difficult for the Christians in Nigeria. It was said, “Buhari is not an option.” The President needs to justify the confidence Nigerians put in him by making a difference.
v) Mr. President should not encourage any rapprochement from religious leaders who would want to control him for their selfish reasons.
Virtually every facet of our public life today is infested by this cancer called corruption. If politicians and civil servants are being purged, the lesson of sacrifice, which this festival draws our attention to as religious people should be used for reflection and action on our side.
As such, the followings are suggested as necessary actions so as to make our nation more respectable:
Religious leaders who collected money from politicians wanting support during the last presidential campaigns should be bold enough to return what they collected on behalf of their religious communities. The allegation made that a huge some of money was given needs to be addressed. As long as this is not investigated and addressed, the moral courage to call on politicians to be people of integrity remains a mockery. In addition to this allegation, vehicles in possession of individual religious leader bought with government funds are to be returned. Religious leaders have a special position in every nation; they are called to encourage the good health of their society. N
Unfortunately, some religious leaders in Nigeria have lost this prophetic charge. The call of President Buhari offers religious leaders a fresh opportunity to retrieve this lost mandate. The sacrificial life of Abraham/ Ibrahim we celebrate with our Muslim neighbours offers these leaders an opportunity to repent, return stolen property and reclaim their mandate to be prophetic.
We are calling on all to emulate Abraham/ Ibrahim who sacrificed his most precious possession. Mr. President has given us an example, now let Nigerians- religious leaders taking the lead, traditional rulers, civil servants and everyone – decide, as we celebrate this common event with our Muslim neighbours, to make some sacrifices so that our country may get out of the mess we have been plunged into. As the Muslims pray when religious duties are performed: taqab al Allah ta’atakum. Barka da Sallah to all Nigerians.
• Concluded
• Most Reverend Idowu-Fearon, Director, Kaduna Centre for the Study of Christian-Muslim Relations, Kaduna; is Secretary General of the Anglican Communion St Andrew’s House, Tavistock Crescent, London.
Wednesday, 23 September 2015
LESSONS FROM THE MUSLIM FESTIVAL EID AL-ADHA (1)
By Josiah Idowu-Fearon on September 23, 2015 2:36 am
http://www.ngrguardiannews.com/2015/09/lessons-from-the-muslim-festival-eid-al-adha-1/
THE Islamic festival of Eid al-Adha offers an opportunity for both the Muslim and Christian communities all over the world in general and Nigeria in particular to learn a bit more about the religious duties (Ibadah) they share in common.
This article is specifically written in order to encourage these communities to give their support to our President, Muhammadu Buhari who has been given to us as a nation to rebuild our country morally, economically, socially and politically. Hopefully, those who will take interest and read through this piece will, in their own modest way, follow the example of Abraham (Ibrahim), and also follow the godly example of President Muhammadu Buhari and his Vice, Osinbanjo.
It is also expected that reading through this article with an open mind might lead to a better understanding of what our two major communities have in common and join hands in the promotion of the culture of respect for differences and religious harmony. This government must succeed and it will take every Nigerian: Muslim and Christian and even those who do not profess either of these two main religions but have good intentions to succeed.
What is Eid al-Adha?
So, what is this festival, what does it signify and what can both communities share from its significance?
According to Islamic sources, at the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate Eid al-Adha (Festival of Sacrifice). What exactly is this festival as explained by our Muslim neighbours?
During the Hajj, Muslims commemorate the trials and triumphs of the Prophet Abraham. One of Abraham’s main trials was to face the command of God to kill his only son. When Ishmael was about 13 (Abraham being 99), God decided to test their faith in public. Abraham had a recurring dream, in which God was commanding him to offer his son as a sacrifice. This was the son God had granted him after many years of deep prayer. Abraham knew that the dreams of the prophets were divinely inspired and were one of the ways in which God communicated with his prophets. When the intent of the dreams became clear to him, Abraham decided to fulfil God’s command and offer Ishmael for sacrifice.
Although Abraham was ready to sacrifice his dearest for God’s sake, he could not just go and drag his son to the place of sacrifice without his consent. Ishmael had to be consulted as to whether he was willing to give up his life to fulfil God’s command. This consultation would be a major test of Ishmael’s maturity in faith, love and commitment for God, and his willingness to obey his father and sacrifice his own life for the sake of God.
Abraham presented the matter to his son and asked for Ismael’s opinion about the dreams commanding his sacrifice. Ishmael did not show any hesitation or reservation even for a moment. He said: “Father, do what you have been commanded. You will find me, Insha’Allah (God willing), to be very patient.” His mature response, deep insight into the nature of his father’s dreams, his commitment to God and, ultimately, his willingness to sacrifice his own life for the sake of God were all unprecedented.
When both father and son had shown their perfect obedience to God and had demonstrated their willingness to sacrifice their most precious possessions for His sake — Abraham by laying down his son for sacrifice and Ishmael by lying patiently under the knife – God called out to them stating that Abraham’s sincere intentions had been accepted, and that he needs not carry out the killing of Ishmael. Instead, Abraham was told to replace his son with a ram to be sacrificed. Allah also told them that they had passed the test imposed upon them by Abraham’s willingness to carry out God’s command. This is mentioned in the Qur’an as follows:
O my Lord! Grant me a righteous (son)!” So we gave him the good news of a boy, possessing forbearance. And when (his son) was old enough to walk and work with him, (Abraham) said: “O my dear son, I see in vision that I offer you in sacrifice: Now see what is your view!” (The son) said: “O my father! Do what you are commanded; if Allah wills, you will find me one practising patience and steadfastness!” So when they both submitted and he threw him down upon his forehead, we called out to him saying: O Ibraheem! You have indeed fulfilled the vision; surely thus do we reward those who do good.
Most surely this was a manifest trial. And we ransomed him with a momentous sacrifice. And we perpetuated (praise) to him among the later generations. “Peace and salutation to Abraham!” Thus indeed do we reward those who do right. Surely he was one of our believing servants. (As-Saffat:100-111).
As a reward for this sacrifice, Allah then granted Abraham the good news of the birth of his second son, Is-haaq (Isaac):
And we gave him the good news of Is-haaq, a prophet from among the righteous”(As-Saffat:112-113). Abraham had shown that his love for God superseded all others: that he would lay down his own life or the lives of those dearest to him in submission to God’s command. Muslims commemorate this ultimate act of sacrifice every year during Eid al-Adha. (The Sunnah of Eid al-Adha). This generally is how Muslims explain this festival from both the Qur’an and Hadith.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims remember Abraham’s trials by themselves slaughtering an animal such as a ram, camel, or goat. Most of the meat from the sacrifice of Eid al-Adha is given away to others. One third is eaten by immediate family and relatives, one third is given away to friends, and one third is donated to the poor.
The act symbolises their willingness to give up things that are of benefit to them or close to their hearts, in order to follow God’s commands. It also represents their willingness to give up some of their own bounties, in order to strengthen ties of friendship and help those who are in need.
For the non-Muslim, therefore, it is very important to understand that the sacrifice itself, as practised by Muslims, has nothing to do with atoning for sins or using the blood to wash away sins. This is clear from the Qur’an where it is said: “It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him.” (Qur’an 22:37)
• To be continued tomorrow.
• Most Reverend Idowu-Fearon (Ph.D), Director, Kaduna Centre for the Study of Christian-Muslim Relations, Kaduna, is Secretary General of the Anglican Communion, St Andrew’s House, Tavistock Crescent, London.
http://www.ngrguardiannews.com/2015/09/lessons-from-the-muslim-festival-eid-al-adha-1/
THE Islamic festival of Eid al-Adha offers an opportunity for both the Muslim and Christian communities all over the world in general and Nigeria in particular to learn a bit more about the religious duties (Ibadah) they share in common.
This article is specifically written in order to encourage these communities to give their support to our President, Muhammadu Buhari who has been given to us as a nation to rebuild our country morally, economically, socially and politically. Hopefully, those who will take interest and read through this piece will, in their own modest way, follow the example of Abraham (Ibrahim), and also follow the godly example of President Muhammadu Buhari and his Vice, Osinbanjo.
It is also expected that reading through this article with an open mind might lead to a better understanding of what our two major communities have in common and join hands in the promotion of the culture of respect for differences and religious harmony. This government must succeed and it will take every Nigerian: Muslim and Christian and even those who do not profess either of these two main religions but have good intentions to succeed.
What is Eid al-Adha?
So, what is this festival, what does it signify and what can both communities share from its significance?
According to Islamic sources, at the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate Eid al-Adha (Festival of Sacrifice). What exactly is this festival as explained by our Muslim neighbours?
During the Hajj, Muslims commemorate the trials and triumphs of the Prophet Abraham. One of Abraham’s main trials was to face the command of God to kill his only son. When Ishmael was about 13 (Abraham being 99), God decided to test their faith in public. Abraham had a recurring dream, in which God was commanding him to offer his son as a sacrifice. This was the son God had granted him after many years of deep prayer. Abraham knew that the dreams of the prophets were divinely inspired and were one of the ways in which God communicated with his prophets. When the intent of the dreams became clear to him, Abraham decided to fulfil God’s command and offer Ishmael for sacrifice.
Although Abraham was ready to sacrifice his dearest for God’s sake, he could not just go and drag his son to the place of sacrifice without his consent. Ishmael had to be consulted as to whether he was willing to give up his life to fulfil God’s command. This consultation would be a major test of Ishmael’s maturity in faith, love and commitment for God, and his willingness to obey his father and sacrifice his own life for the sake of God.
Abraham presented the matter to his son and asked for Ismael’s opinion about the dreams commanding his sacrifice. Ishmael did not show any hesitation or reservation even for a moment. He said: “Father, do what you have been commanded. You will find me, Insha’Allah (God willing), to be very patient.” His mature response, deep insight into the nature of his father’s dreams, his commitment to God and, ultimately, his willingness to sacrifice his own life for the sake of God were all unprecedented.
When both father and son had shown their perfect obedience to God and had demonstrated their willingness to sacrifice their most precious possessions for His sake — Abraham by laying down his son for sacrifice and Ishmael by lying patiently under the knife – God called out to them stating that Abraham’s sincere intentions had been accepted, and that he needs not carry out the killing of Ishmael. Instead, Abraham was told to replace his son with a ram to be sacrificed. Allah also told them that they had passed the test imposed upon them by Abraham’s willingness to carry out God’s command. This is mentioned in the Qur’an as follows:
O my Lord! Grant me a righteous (son)!” So we gave him the good news of a boy, possessing forbearance. And when (his son) was old enough to walk and work with him, (Abraham) said: “O my dear son, I see in vision that I offer you in sacrifice: Now see what is your view!” (The son) said: “O my father! Do what you are commanded; if Allah wills, you will find me one practising patience and steadfastness!” So when they both submitted and he threw him down upon his forehead, we called out to him saying: O Ibraheem! You have indeed fulfilled the vision; surely thus do we reward those who do good.
Most surely this was a manifest trial. And we ransomed him with a momentous sacrifice. And we perpetuated (praise) to him among the later generations. “Peace and salutation to Abraham!” Thus indeed do we reward those who do right. Surely he was one of our believing servants. (As-Saffat:100-111).
As a reward for this sacrifice, Allah then granted Abraham the good news of the birth of his second son, Is-haaq (Isaac):
And we gave him the good news of Is-haaq, a prophet from among the righteous”(As-Saffat:112-113). Abraham had shown that his love for God superseded all others: that he would lay down his own life or the lives of those dearest to him in submission to God’s command. Muslims commemorate this ultimate act of sacrifice every year during Eid al-Adha. (The Sunnah of Eid al-Adha). This generally is how Muslims explain this festival from both the Qur’an and Hadith.
Why do Muslims sacrifice an animal on this day?
During the celebration of Eid al-Adha, Muslims remember Abraham’s trials by themselves slaughtering an animal such as a ram, camel, or goat. Most of the meat from the sacrifice of Eid al-Adha is given away to others. One third is eaten by immediate family and relatives, one third is given away to friends, and one third is donated to the poor.
The act symbolises their willingness to give up things that are of benefit to them or close to their hearts, in order to follow God’s commands. It also represents their willingness to give up some of their own bounties, in order to strengthen ties of friendship and help those who are in need.
For the non-Muslim, therefore, it is very important to understand that the sacrifice itself, as practised by Muslims, has nothing to do with atoning for sins or using the blood to wash away sins. This is clear from the Qur’an where it is said: “It is not their meat nor their blood that reaches Allah; it is your piety that reaches Him.” (Qur’an 22:37)
• To be continued tomorrow.
• Most Reverend Idowu-Fearon (Ph.D), Director, Kaduna Centre for the Study of Christian-Muslim Relations, Kaduna, is Secretary General of the Anglican Communion, St Andrew’s House, Tavistock Crescent, London.
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