By Mustapha Ridwan Olamilekan
The rising concern over moral decay in society is increasingly evident, as its adverse effects become more apparent daily. The struggle to uphold societal values transcends tribal, gender, age, religious, and social class boundaries.
Despite this, many individuals remain indifferent to the issue, with some even profiting from activities that undermine morality and choosing not to engage in solutions.
On October 2, 2024, the Kano State Hisbah took significant action by banning sports betting and instituting new regulations on courtship, along with restricting women’s movements at night. These measures follow prior efforts by the organization to address similar issues in the state.
While some may question whether these actions are priorities amidst a range of pressing national challenges, I argue that they are indeed significant, as moral concerns are also matters of national importance. Hisbah, a religious police force in parts of Northern Nigeria, is tasked with upholding Sharia law and protecting society from deviance.
Its role is to preserve faith, ensure the welfare and security of the populace, and maintain order, enabling individuals to engage in lawful activities without disruption. This article aims to analyze the recent prohibitions by the Kano Hisbah from an Islamic perspective, examining how these regulations resonate with community realities and the broader moral challenges we face.
Prohibition of Sports Betting
“O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab, and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.” (Q5:90)
Sports betting, which involves predicting the outcomes of sporting events and wagering money on those predictions, has become widespread, especially among youth, who often see it as a sign of maturity. Influential figures, including celebrities and former athletes, have contributed to this trend, intensifying the addiction among young people.
Comedy skits often glamorize betting, neglecting its harmful societal effects. Reports indicate that approximately 70% of Nigerian youth participate in sports betting, with many developing a gambling addiction despite the inherent risks.
The lure of quick financial gain does not alter the reality that gamblers usually rely on luck and often experience poverty. Losing bets can lead to significant emotional distress, including depression and anger while fostering laziness and stifling ambition and creativity. Although gambling has existed for centuries, modern technology has made it more accessible, allowing individuals to place bets discreetly via mobile devices. Current statistics suggest that a significant segment of the Nigerian population, particularly those aged 18 to 40, engages in sports betting, averaging $15 in daily spending.
Lawmakers have acknowledged the problem, expressing concerns over increasing addiction rates and related mental health issues. Recent legislative initiatives aim to impose stricter regulations on sports betting, highlighting its detrimental effects on youth, including financial ruin and family strife.
Experts argue that gambling addiction is often underestimated, with some comparing its severity unfavourably to other forms of addiction. Mental health professionals point out that gambling stimulates dopamine release in the brain, reinforcing compulsive behaviour and diminishing enjoyment from everyday activities, ultimately trapping individuals in a cycle of dependency.
In this context, the ban imposed by Kano Hisbah is both timely and aligned with Islamic teachings. Furthermore, there is a pressing need for federal intervention to enforce a comprehensive ban on sports betting. While physical betting establishments may close if the ban is implemented, online access remains a challenge. This presents an opportunity for the federal government to intervene and address the issue across all available platforms.
New Regulations on Courtship
Society has become increasingly permissive, often celebrating immorality in various forms. In Islam, it is prohibited for an unmarried man and woman to be alone together, a principle rooted not only in Islamic teachings but also upheld by various African cultural traditions.
According to Islamic law, a marriage is not valid until specific steps are completed. Initially, the man must propose, and the woman must accept. Following this, the man seeks the permission of her father or guardian (Wali). If the father is deceased, there are fourteen categories of men who can serve as her guardian. Once the bride price is paid and at least two male or four female witnesses are present, the marriage is legally recognized, allowing the couple to enjoy each other’s company under Islamic provisions.
Unfortunately, immorality has become rampant, with illicit sexual relations and inappropriate behaviour increasingly normalized. The sanctity of personal boundaries is often disregarded. The recent regulations introduced by Kano Hisbah align with Islamic principles, particularly the Quranic verse: “And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way” (17:32).
However, I urge the Hisbah police to exercise caution in enforcing this regulation to avoid mistakenly targeting married couples who may not have documentation readily available to prove their marital status. Clear guidelines must be established to protect the public from unnecessary embarrassment, ensuring that genuine couples are not wrongfully accused.
Restrictions on Women’s Night Movements
Islam places great importance on the protection of women, monitoring their movements to shield them from harm and abuse due to their vulnerable nature. The Quran emphasizes the significance of women’s attire, stating that it serves to prevent harm. Allah instructs:
“O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” (33:59)
Allah has elevated the status of women, honouring them as daughters, mothers, and wives, bestowing rights and virtues that, in many instances, men do not share. Islam acknowledges women’s humanity, grants them their rights, and holds them in high esteem. Before the advent of Islam, women were often treated as property, and deprived of rights and dignity. Islamic teachings abolished practices such as burying women alive, condemning them as grave sins.
Given that Islam promotes the honour of women, it would not deny them the freedom of movement; rather, such measures are intended for their protection. In light of contemporary issues, such as rampant immorality and the harassment faced by Muslim women, it is prudent and sometimes essential for women to be accompanied by a mahram when leaving their homes at night.
Conclusion
The discussed issues focus on promoting societal reform under Islamic teachings to address contemporary challenges that threaten youth well-being, particularly the rise of sports betting and its associated addictions. The measures implemented by Kano Hisbah are crucial steps toward restoring societal normalcy.
The new courtship regulations aim to prevent immorality, reflecting the Islamic principle of Saddu-Dharaa’i, which seeks to eliminate pathways to wrongdoing. Hisbah needs to enforce these regulations respectfully, ensuring that married couples are not wrongly identified as engaging in illicit relationships in public.
While restrictions on women’s movements may seem limiting, they are designed to protect women’s welfare, acknowledging their increased vulnerability at night. The Hisbah’s ban on street begging is consistent with Islamic values, and the government must address the socio-economic challenges faced by citizens.
In light of the growing issue of prostitution among young girls, the Hisbah has stated that any woman found in a tricycle after 10 PM will be apprehended. These regulations, part of the “Operation Flush Out Immorality,” reaffirm Kano’s commitment to its Islamic identity.
