Turmoil, in any place and at any time, has a way of calming itself down. Religious turmoil is not an exception in this case. The global frequency of interfaith dialogues these days is an evident attestation to this assertion. Yours sincerely has been participating in series of such dialogues in recent times two of which took place in Abuja within the last two weeks alone. At such events, it became vividly noticeable that ignorance is, after all, the modern day bastion of religious disharmony. And, with meaningful dialogues, the possibility became clear that the world could return to its habitual habitat of peace in which it once sojourned with comfort.
This new trend is rapidly spreading across the world and is amazingly rekindling humanity’s hope for the seemingly lost harmony. Last week Wednesday, a global interfaith conference began in Vienna, Austria, with over 600 religious leaders from all parts of the world in attendance. Yours sincerely was a participant in it. The conference which was sponsored by the Saudi Arabian King Abdullah Bin Abdul Aziz Interfaith Dialogue Foundation was the 9th in series. ‘Religions for Peace’ was established in 1970 as a means of harmonizing the common traits of all religions and understanding the differences in global religions. Leading the Nigerian delegation to that extraordinary conference were His Eminence, Dr. Muhammad Sa’ad Abubakar, the Sultan of Sokoto, and His Eminence, John Cardinal Olorunfemi Onaiyekan, the Archbishop of Abuja, both of whom were elected as Presidents of the World Assembly of ‘Religions for Peace’. The duo had been jointly engaged in series of interfaith dialogues in recent times in Africa as well as the rest of the world.
Coming closely on the heels of the Vienna conference was another of its type in London. The latter which commenced on 23rd November was organised by ‘Muslim Public Affairs Centre (MPAC) a well known Muslim organisation with strong base in London. The Nigerian delegation to the London conference was also led by His Eminence, the Sultan of Sokoto who moved to London from Vienna to further champion the course of global peace.
These unprecedented peace initiatives of the Sultan are a sharp reminder of a historic lecture he delivered in Harvard University on October 3, 2011. Some excerpts of that famous lecture were published in this column two years ago. But because of the ever relevance of the lecture, those excerpts are hereby brought again for the benefit of peace-loving readers of ‘The Message’.
A Voice from Harvard
On Monday, October 3, 2011, a voice echoed from the United States of America and reverberated throughout the intellectual spheres of many other countries across the world’s continents. The voice was that of His Eminence, Alhaji Muhammad Sa’ad Abubakar, the Sultan of Sokoto and President-General of Nigerian Supreme Council for Islamic Affairs (NSCIA). He was the guest lecturer at Harvard University where he delivered ‘The Samuel L. and Elizabeth Jodidi annual Lecture at Weatherhead Center for International Affairs. He was invited by the authorities of that University. The theme of the lecture was: “ISLAM AND PEACE BUILDING IN WEST AFRICA”.
In the preamble to the lecture, His Eminence briefly took a look into the various indices of contemporary religious developments and analyzed the merits and demerits of such developments vis-a-vis human cultural values. He started as follows:
“Today, more than ever before, we stand on the threshold of great opportunities. Developments in various fields of human endeavor have made it easy to accumulate vast knowledge on peoples and cultures and to communicate this knowledge in ways never imagined before, with the real promise of bringing better understanding between us all. Scientific breakthroughs have also made it possible to achieve human development at an unprecedented scale and to enhance the welfare and wellbeing of each and every one of us…”
“But these opportunities also come with great dangers – and these dangers have already begun to manifest themselves in ways that leave us with much to worry about. Bigotry and hatred are being elevated to a new pedestal and spread with relish and impunity. Protracted conflicts, threats of war and the rise of extremism and militancy, from all sides of the socio-religious divide, have become the reality of our daily lives in many parts of the world. Regrettably, a significant portion of the world’s population still wallows in abject poverty and neglect, thereby fuelling the vicious cycles of conflict, violence and instability that we are now all too familiar with”.
Experience
“As a military officer and diplomatic representative, I have seen the devastation of war, not only in West Africa, but in Afghanistan, Iraq and other parts of the world. I have witnessed the desperate cries of widows and orphans and the exasperation of bewildered families desperately struggling to pick up the shattered pieces of their lives. As the Sultan of Sokoto and President-General of the Nigerian Supreme Council for Islamic Affairs; as well as the Co-Chair of the Nigerian Inter-Religious Council [NIREC], I have also seen the pain and suffering which ethnic polarization and religious misunderstanding could bring to a nation and its people; how ego and bigotry could conspire to deprive people of their rationality and good judgment and how religious leaders could set aside the teachings of their scriptures to lend a helping hand to these sectarian crises”.
A world of difference
“But during all these, I have also seen how people of goodwill could make a world of difference; how the right word at the appropriate time could heal an old wound; how a little help to those in distress could rekindle hope in our common humanity and how people of virtue, courage and determination could set aside their fears and misgivings to work together to re-establish and strengthen the bases of mutual co-existence within their diverse communities….It is in the context of these challenges and opportunities that I wish to talk to you on the issues of peace and religious harmony tonight. Since many people have talked and written about Religion and Conflict in our part of the world, it is only appropriate for me to address you on Islam and Peace-Building in West Africa, and particularly in my home country, Nigeria, with the real hope that in our individual and collective efforts, we can contribute our little quota towards the realization of the Jodidi vision of promoting “tolerance, understanding and goodwill among nations and the peace of the world…”
Dan Fodio for instance
Alluding to Sokoto Caliphate founded by Shaykh Uthman Dan Fodio in the early 19th century as a cultural and intellectual yardstick for measuring value in a meaningful society, His Eminence said: “The emergence of the Sokoto Caliphate in the early years of the nineteenth century, led by the erudite scholar, Shaykh Uthman Ibn Fodio, brought a drastic transformation of the Islamic scene in West Africa. The Sokoto Caliphate was a political as well as an intellectual revolution. Politically, it initiated an extensive process of state formation which spanned across several states in Western and Central Africa. Intellectually, the Caliphate also succeeded in putting scholars at the helm of public affairs. As true intellectuals, they had to argue their way through almost every major decision they took and had the time and foresight to record their thoughts, ideas and the justification of their actions for posterity. The Sokoto Triumvirate, namely Shaykh Uthman Ibn Fodio, Shaykh Abdullahi Ibn Fodio and Shaykh Muhammad Bello, authored over 300 books and pamphlets. Other Caliphate leaders were also prolific writers. Nana Asma’u alone wrote over 70 poems and tracts.
Category of values
But despite these impressive achievements, probably one of the Caliphate’s most enduring legacies had been in the area of values. Classifying value into five categories and justifying each by quoting relevant authorities, His Eminence ascertained as follows:
The first category of values raised by the Sokoto Caliphate leaders was one associated with knowledge as the basis for effective leadership. Ignorance has no business with leadership and ignorant people should have no business in governance. In the emphatic words of Shaykh Uthman Ibn Fodio:
“A man without learning is like a country without inhabitants. The finest [qualities] in a leader in particular and in people in general, are the love of learning, the desire to listen to it and holding the bearer of knowledge in great respect….. If a leader is devoid of learning, he follows his whims and leads his subjects astray, like a riding beast with no halter, wandering off the path and perhaps spoiling what it passes over…. [Bayan Wujub al-Hijra]
“The second category of values which I wish to bring to your attention is the primacy of Justice as the basis of good governance. Shaykh Uthman Ibn Fodio, the leader of the Sokoto Caliphate, had always believed that “seeing to the welfare of the people is more effective than the use of force.” According to Shaykh Uthman, “the crown of the leader is his integrity, his strong-hold is his impartiality and his wealth is [the prosperity] of his people.” Shaykh Uthman Ibn Fodio was equally emphatic on how injustice compromises the integrity of governance and ultimately destroys the state”. He said:
“One of the swiftest ways of destroying a state is to give preference to one particular group over another or to show favour to one group of people rather than another and draw near those who should be kept away and keep away those who should be drawn near…. Other practices destructive to sovereignty are arrogance and conceit which take away virtues. There are six qualities which cannot be tolerated in a leader: lying, envy, breach of promise, sharpness of temper, miserliness and cowardice. Another is the seclusion of the leader from his people, because when the oppressor is sure that the oppressed person will not have access to the ruler, he becomes more oppressive… A state can endure with unbelief but it cannot endure with injustice.” [Bayan Wujub al-Hijra]
“The third category of values is that dealing with the fight against corruption especially in the management of public affairs. Shaykh Abdullahi Ibn Fodio puts the Caliphate’s position in clear and unambiguous terms:
“A ruler is forbidden to touch property acquired unjustly, such as through bribes obtained for appointing a judge or any other officer. The use of such property is unanimously regarded as illegal. It corrupts the Religion and opens the door wide to abuses and oppression of the poor. For the officials may feel that since money was obtained from them as a reward for appointing them to office, they in turn must recover it from the common people….” [Diya’al-Hukkam]
It is also the view of the Sokoto Caliphate leaders that those charged with authority must strive to shun corrupt practices and lead by example. In the words of Sultan Muhammad Bello:
“Leaders are like a spring of water and officials are like water-wheels. If the spring is pure, the filth of the water-wheels cannot harm it. If, on the other hand, the spring is polluted, the purity of the water-wheel will have little effect [on the purity of the water].” [Usul al-Siyasa]
The fourth category of values relates to the dignity of labor and indeed the responsibility of government to provide the enabling environment that would allow people to make a decent living. In the words of Sultan Muhammad Bello:
“……Guard yourself against poverty by lawful earning, because every poor man is afflicted by three defects: religious weakness, feeble mindedness and loss of honor. Worse than this is the contempt in which he is held by people….There are two assets which, as long as you safeguard them, you will remain alright: Your earnings for your livelihood and your religion for your hereafter…..The recommendable earning is better than supererogatory worship, the benefit of which is confined to the worshipper alone, whereas the benefit of the recommended earnings extend to others.”[Ahkam al-Makasib]
“The fifth and final category of values… is the uplifting of the status of women, especially through Education. The Sokoto Caliphate leaders, as erudite scholars, lived by the percepts they preached and ensured that their wives and daughters and all others associated with them were educated to the highest standards the society could offer. Many of these women, including Nana Asma’u, became leaders in their own right and played an active role in the political arena. Equally and importantly, Shaykh Uthman Ibn Fodio’s pronouncements, made in the very early part of the nineteenth century, could not be more categorical:
“One of the great calamities which have afflicted Hausaland is the practice of many of its scholars in abandoning their wives, daughters and servants in a state of ignorance. They are left like animals without any effort to teach them….. This is a grave mistake and a prohibited innovation. They treat them like utensils which they put to use, but when broken, get thrown into the dustbin. What a strange behavior! How could they leave their wives, daughters and servants in the darkness of ignorance and astray, while educating their students morning and evening. This is just for their selfish interest and for show and ostentation….”
Challenges of insecurity
The Sultan who had earlier delivered similar lectures in Cambridge and Oxford did not stop there. He went further to trace and analyze the challenges of insecurity as well as causes of violence and terrorism in Nigeria and suggested some solutions to those societal vices. These analyses will be brought up in this column along with the report of Vienna Conference when I arrive in the country next week in sha’a Llah.
Meanwhile, the details of what transpired at the Vienna conference; a brief history of ‘Religions for Peace’, how the Sultan and John Cardinal Onaiyekan emerged as world Presidents of that world’s largest international religious body; the declaration made at the end of that conference and the future expectations from the decisions taken at the conference will be published in this column next Friday in sha’Allah.
