WHY ISLAM IN NORTHERN NIGERIA IS DIFFERENT FROM THE SOUTH (Part 2)

The second conflict was the Kano conflict. In this case, an Ibo woman whose family had recently moved into a new house used the Arabic section of the manual of a transistor radio to clean up her child who had just excreted. In the meantime, a Hausa Muslim who had been invited into the house to assist in making some repairs saw this and presumed that the Arabic manual was the Qur'an. He drew the attention of other Muslims to the fact that the Ibo Christian family had desecrated the Qur'an. As the unsuspecting husband of the woman returned home from work, he was attacked and killed. This was to result in major conflict between the Christians and the Muslims in Kano.

Other violent conflicts have emerged as a result of alleged “ desecration” of the Holy Quran, two of which will be mentioned here.
In March 2007, a Christian teacher, Ms. Oluwatoyin Olusesin, who was invigilating an examination in Islamic Religion in Gandu, Gombe State, caught a student cheating in the examination hall. She then seized the item the student was using to cheat. After the end of the exam, the student informed other students that the teacher had desecrated the Qur'an and she was killed. Again in February 2006, another alleged desecration sparked riots when a school teacher seized a copy of the Qur'an in Bauchi from an inattentive student who was reading it during the lesson. This was seen as a desecration and in the ensuring riots more than 50 Christians were said to be killed.

But apart from all the above mentioned conflicts that have been discussed, there are some issues that are also important in underlining the perception of both Christians and Muslims. In most cases, where radicalization has resulted in violent conflicts in Nigeria, there seems to be two issues at the root of the problem.
These are provocation and irritation. The issue of provocation has emerged because the distinction between ethnicity and religion in the country is somewhat blurred.

Consequently, there have always been cases where Muslims, especially those from the Northern parts of the country, have claimed that they have been provoked by disparaging remarks made by Southerners (who are often Christians) against their ethnicity and their religion. This “double insult” on ethnicity and religion is something that Muslims in the North often claim to be sources of the great anger that often underline violence. In one of the focus group discussions in Northern Nigeria, one of the participants confirmed that he had physically assaulted a Christian Yoruba lady who passed a disparaging remark against his religion and his ethnicity.

On its part, the aspect of irritation has many dimensions, two of which are very important.
The first of these is the disturbance that often comes from loud-speakers of churches and mosques at moments of the day that constitute disturbances for non-adherents of the faith. For example, a major source of complaints for most Muslims is the all night loudspeaker usage of Christian churches claiming to be doing night vigils in residential areas, while Christians have complained at the ways mosques in the neighborhood wake people up with their loudspeakers for the daily 5 am prayers.

The second aspect of irritation comes as a result of traffic disturbances associated with the religious programmes. As mentioned earlier, this was at the centre of the religious conflict in Jos, when Muslims barricaded the road and prevented Christians from passing while praying on Friday. But it should also be pointed out that Christians have shown similar insensitivity. For example, the holding of church conventions on Lagos-Ibadan Expressway has been known to result in traffic delays sometimes lasting for several hours.
Again, two political issues have created religious conflict of serious proportion, but only one will be mentioned in this piece.

The crisis over the Miss World Beauty Pageant in May 2004. The crisis brought out all the complexities of national politics. Sometime in 2003, Nigeria was selected to host the Miss World Beauty Pageant. It was widely believed that the country won the bid because a Nigerian contestant, Agbani Darego, had won the competition the previous year.
But controversy began almost immediately after the announcement of Nigeria's hosting of the competition. A protest came from within the country and it comprised mainly of those who saw the competition as a debasement of women. These people saw the exercise as promoting promiscuity as it offends female modesty and sexual morality.

But while objections to this remained contained, crisis erupted when a columnist with a national newspaper, This Day, Isioma Daniel, criticised Muslims who opposed the competition and argued that Prophet Mohamed would probably have loved to marry one of the contestants.
This was greeted with spontaneous riots across the country and a fatwa was pronounced on the writer who was forced to flee the country.
Despite two front-page apologies by the newspaper, riots continued for many days, resulting in the death of more than 100 people and the organizers of the competition had to move the venue to London.

The fatwa pronounced on Isioma turned out to be very controversial even among Muslim clerics and scholars both within and outside Nigeria. Within the country, there were those who argued that the fatwa declaration was inappropriate since Isioma is not a Muslim and that she and her newspaper had apologised for the article that caused offence. Indeed, the Supreme Council for Islamic Affairs accepted the apology and was not willing to endorse the fatwa. There were also those who argued that while Isioma not being a Muslim did not invalidate the fatwa, the apology that was tendered nullified it.
Outside Nigeria, reactions were mixed; an official of the Saudi Ministry of Islamic Affairs, Sheikh Saad al-Salah, said that it would be inappropriate to kill a person who is not a Muslim and had apologised for her action.
However, regardless of the opinion on the matter, the Nigeria government said that it would not allow the fatwa to be carried out.

What is important to note here is the fact that, while Muslims in the south are against such fatwa considering the fact that the culprit had apologise for such desecration, many in the north are in support.

For the purpose of education, what is islamic true position on desecration of Quran or blasphemy?

According to sheikh Khalid Saifullah Khan, a person is naturally hurt whenever something he hold sacred is defiled or desecrated. Many consider it morally wrong to hurt the religious sensibilities of others, as it can disturb the peace and harmony of society, whilst others believe any form of censorship curtail necessary freedoms.

Of great concern is the subject of whether islam prescribes any punishment for blasphemy. Every true Muslim loves and regard the holy prophet more than any human being. A muslim may tolerate insults against his parents,relatives or friends, but he cannot endure anyone mocking the prophet.

But how exactly does Islam teach a Muslim to respond to insult against the prophet or for that matter, insult directed at God or anything sacred in Islam?

Unfortunately, some Muslims assert that death or other harsh measure are the only possible punishment for those who commit blasphemy.
However, this belief is mistaken and incorrect according to both the Quran and the sunnah of prophet Muhammed.

Islam enjoins fair treatment of all, including one's enemies:
Let not a people's enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteouness. (Q 5:9).

Having said this, Islam doesn't only condemn the blasphemy of God, it also protects the feelings of polytheists, by forbidding muslims from attacking their idols. On this point, the quran states:
And revile not those whom they call upon besides Allah, lest they, out of spite, revile Allah in their ignorance.(Q6:109).

In other words, Islam teaches Muslims to be sensitive to the sensibilities of others-no matter how strongly they disagree with them.

Sheikh Khalid Saifullah Khan stated that, we will examine the concept of blasphemy in light of true teaching of islam and also analyze the fallout of the incorrect interpretations of Quran verses by some Muslim scholars.

Although, islam regard blasphemy as heinous and offensive, but it doesn't prescribe any worldly punishment for it, as this would seriously restric freedom of expression.

During this issue, Hadhrat mirza tahir Ahmad (1928-2003), the fourth Khalifa of the Ahmadiyya Muslim Community, writes in his book response to contemporary issues:

Blasphemy: islam goes one step further than other religion in granting man the freedom of speech and expression. Blasphemy is condemned on moral and ethical ground, no doubt, but no physical punishment is prescribe for blasphemy in islam despite the commonly held view in the contemporary world. He noted that, Having studied the Quran extensively and repeatedly with deep concentration, I have failed to find a single verse which declares blasphemy to be a crime punishable by man.

According to Sheikh Tahir Ahmad, there has been no prophet upon whom derogatory words were not used. The Quran confirms that God sent a warner to every people and that each and everyone of the prophets has been the subject of mockery.
Yet, despite the fact that the quran confirms that all prophets have been subjected to attacks by others, there is no evidence that any of the offenders were ever ordered to be punished.

He noted further that, the Quran mentioned many blasphemous utterances by non-believers and hypocrites against Prophet Muhammed, but no sanctioning any physical punishment for the perpetrators:

Verily, those who annoy Allah and his messenger, Allah has cursed them in this world and in the hereafer, and has prepared for them a abasing punishment. And those who malign believing men and believing women for what they have not earned shall bear the guilt of calumny and a manifest sin. (Q33: 58-59).

It should be noted that, the abasing punishment of blaspheming God and his messenger rest with God alone and it is up to him whether he punishes such person in this world or hereafter.

The authority to punish blasphemers has not been delegated to anyone.
Not even the prophet.

Prophet Muhammed was repeatedly mocked by the non-believers. The
quran point out that his opponens claimed he was a madman (Q15:7) and that there is madness in him (Q23:71).
But the blasphemous statement did not stop there. Not only did they make personal attacks on the prophets, they also insulted the Quran, calling it a book of confused dreams. (Q16:25)

Despite the ill-treatment and disrespect shown to both the prophet and the quran, Allah instructed him not to retaliate, because God says:

We will, surely, suffice thee against those who mock(Q15:96). In other word, God is sufficient to deal wih those who commit blasphemy against him, the holy prophet or the holy book.

The quran further educate muslims on what they should do when blasphemy is committed against their religion. Allah says:

When you hear the sign of Allah being denied and mocked at, sit not with them until they engage in a talk other than that, for in that case you would be like them.(Q4:141).

With such beautiful guidance promoted in the quran, how can anyone contend that punishment of death for blasphemy is justified in Islam?
Sheikh Tahir asked.

Clearly, the Quran doesn't even remotely hint at the death sentence for those blaspheming against it or islam. But unfortunately, the behaviour of extremists groups claiming to be muslims and the introduction of the so-called sharia law in some so called muslim countries, has led the media to wrongly point fingers at the religion of islam in general.

The first suppose reason offered in favour of the death penalty for blasphemy is the idea of a person who uses derogatory words against the prophet becomes apostate and the punishment of apostate is death.

However, there are many problems with this view. First, it is not correct to contend that a disrespectful word is tantamount to apostasy. The Quran records many derogatory utterances and act against the prophet and the quran, yet they were not killed for apostasy.

Moreover, even if blasphemy did equate to apostasy, it is a misconception that the quran prescribes the death penalty for an apostate. On the contrary, while the quran speaks repeatedly of those who disbelieve after believing, it doesn't for once state that they should be killed or punished. The Quran says:

And who so from among you turns back from his faith and dies while he is a disbeliever, it is they whose work shall be vain in this world and the next. (Q2:218)

Notice that, this verse doesn't say that the disbeliver should be killed, rather, it is simply pointing out the fate of the one who dies while having gone back on his faith in idolation .
Another verse also states that: Surely, those who disbelieve after they have believed and then increase in disbelief, their repentance shall not be accepted, and these are they who have gone astray.
(Q3:91)

With the above, it clear that there is no a single place where islam prescribe death for blasphemy or even apostasy.

What usually causes some of these confusion or misconception is the fact that, during the time of the prophet, Muslims engaged in defensive war. And in most cases, some of these apostates usually convert to join the enemy soldiers against the prophet in war. So, if some of the apostates who revert are killed as enemy soldier, this cannot be said to be a punishment for apostasy. It can never be.

This is not to say only Muslims are radicals. Radical Christians too have zero-tolerance for those who hold on to traditional religion and there have been recorded cases of violence. Some recent examples of attacks by Christians are worth recording. In 2004, radical Christians in Anambra State set ablaze shrines of traditional worshippers, destroying many priceless artefacts. This led to social unrest that was only brought under control by the intervention of the police. The latest case of Christian radicalisation against traditional religion was recorded in January 2009 in Obosiland in Idemili North Local Government area of Anambra State, where a certain Pastor Ephraim, the founder of the Prophetic Healing and Deliverance Ministry, went about destroying ancient shrines.

In conclusion, the slight difference in the reaction of Muslims in south to their counterpart in the north is due to different mode of understanding and historical origin of the religion in both region.

My advice is for us all as Muslims to dedicate more time and energy towards educating the public on the grey areas of our misunderstanding so as to avoid and lessen unreasonable violent reaction towards issues in the name of religion.

I will also advice Christians to desist from hateful and provocative comments capable of making a temperamental Muslim exhibit violent human error. Some people can easily walk away while their mother is insulted, but others may fight back with violence.

Continuous provocation, hate, abusive or insulting comments about other peoples religion is capable of turning the most peaceful person into violent reaction. While we must condemn the violence perpetrators, the inciter of such violence cannot be free from condemnation too.

Finally, Let me conclude that, there is no a single violent call in the religion of Islam. Violence can only be found in human behavior.
It is the violence in human behavior that Islam is out to cure, this is why it teaches Muslims to be peaceful even in the face of provocation. Indeed, Islam is the most peaceful religion. It is a religion guided by knowledge, love, compassion and understanding.

And revile not those whom they call upon besides Allah, lest they, out of spite, revile Allah in their ignorance.(Q6:109).


Abdulrazaq O Hamzat writes from Abuja and can be reached on [email protected]

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Articles by Abdulrazaq Oyeabnji Hamzat