IMPERATIVES OF SUSTAINABLE PEACE AND RECONCILIATION IN CRISISRIDDEN

IMPERATIVES OF SUSTAINABLE PEACE AND RECONCILIATION IN CRISIS-RIDDEN COMMUNITIES: EXPOUNDINGBYTHE ISLAMIC Ph. D. APPROACHSALISU TO SHEHU, PEACE-BUILDING Department of Education, BUK 08023563251, O 8069693033 AND CONFLICT RESOLUTION sshehu 2002@yahoo. com

n Being a Paper Presented at a Two-Day Symposium on Contemporary Challenges of Nigeria and the Way Forward for the Muslim Ummah, Organized by the Kaduna State Branch of the Muslim Ummah @ Arewa House, Kaduna, 19 th -20 th May, 2012 (28 th-29 th, Jimada II, 1433)

In the name of Allah, Most Gracious, Most Merciful. All praise is due to Him, Lord of the worlds. May His peace and blessings be upon His Beloved Messenger- Muhammad (s. a. w), his household, all his Companions, and all those that follow their footsteps in righteousness up to the Day of Resurrection.

Introduction n The search for peace or the quest for it is as old as man. When Allah was sending down Adam and Eve from the Heaven to the earth He said to them that mutual hostility and enmity were to be a principal feature amongst their progeny (Qur’an, 2: 37).

Introduction contd. n And thus, as was stated by Allah, the first manifestation of this enmity was the killing of Abel by his brother Cain (Qur’an, 5: 27 -32). This was to be first challenge to peaceful coexistence in the history of mankind.

Inevitability of plurality n Heterogeneity in Creation as Mashi-ah al. Kauniyyah, so, multiplicity or plurality as the Will of Allah generally in creation – the singular and all-pervading characteristic of the real-existential, and particularly among mankind.

Dimensions of Heterogeneity n n Heterogeneity among humans manifests in various aspects/dimensions as follows: Sexual, racial and ethnic differences. Qur’an, 49: 13. Differences in socio-economic status. Qur’an, 43: 32 differences in faith – Qur’an, 10: 99 ; 11: 118 and 119.

Heterogeneity contd. n Balancing those divergences and differences and engendering harmonious co-existence in spite of such differences (Harmony or unity in diversity) as Mashi-ah al-Shar’iyyah – Qur’an, 49: 11

n n Peace is a virtue/value universally cherished and pursued by all mankind. Man left alone without Divine Guidance can not engender an enduring peace because of inherent weaknesses in him: Injustice, wrong doing and ignorance, Qur’an, 33: 72; Selfishness, Greed and Avarice: (Qur’an, 100: 6 -8); Haste, impatience and anxiety (Qur’an, 21: 37); Incessant contention, controversy, and dispute (Qur’an, 18: 54). Allah is the absolute source of peace, and complete submission to His will is the surest guarantee for peace

Overview of Ethno-Religious Conflict in Nigeria n n The civil war of 1966 as the first challenge mutual trust, tolerance and peaceful coexistence in Nigeria. With particular reference to Northern Nigeria: Reverend Abubakar Bako/Kafanchan 1987 as the most spectacular ignition point of ethnoreligious crisis.

The North as a Crisis- ridden Region n The tripartite calamities that have befallen the north: A region ravaged (i) by poverty, (ii) ethno-religious violence and armed conflict- a theater of killings, bloodbath and community dispalcements, and (iii) leaderlessness and disharmony- A region under siege.

Causes/ Faultlines of Ethno-religious crises in Northern Nigeria n n n Ethno-religious intolerance, bigotry and tensions. Struggle/scramble for scarce resources and unjustified urge for domination and expansion. Struggle for power and dispute over political positions. The obnoxious, intractable and indeed mischievous indigene-settler issue. Manipulation of ethnic and religious differences/faultlines by wicked religious and political elements/leaders

n n n Pseudo-religiousity and sham scholarship among religious activists- hate sermons and hostile preachings. Election rigging and imposition of unpopular people as leaders. Pathological hate, ethnic chauvinism and ethnic jingoism.

Crisis-ridden Communities: The Flashpoints of Ethno-religious Conflicts n n n As far as ethno-religious crises are concerned, the flashpoints include the following: The Plateau: Jos North, Jos South, Barikin Ladi, Riyom, Langtang, Yalwan Shendam, Dangi. Kanam, (the 1 st four are the most notorious, Southern Kaduna: Kafanchan, Zangon- Kataf (Zonkwa), Kachia, Kaduna Metropolis. Bauchi: Tafawa Balewa and Bogoro LGAs. These are places in which communities have severally been displaced in addition to wanton carnage.

Other less spectacular areas n n Adamawa: Numan, Lamorde (Tingno, Waduku, etc. ) Taraba, Benue and Nassarawa have had their fair share,

Catalogue of Ethno-religious conflicts in Northern Nigeria n n Kasuwan Magani, 1982. Kafanchan, 1987 (with spill-over effects to Kaduna metropolis, Zaria, Funtua and Katsina), 1996, 2004, 2011. Numan: Tingno, Waduku, 1988 Tafawa- Balewa, 1991, 1993, 1995, 2001, 2011 and 2012.

n n n Rinehart Bonnke Crisis in Kano, 1991. Zangon- Kataf, 1992 (2 x – February and June/July Kachia, Jos, 2001, 2003, 2004, 2008, 2009, 2010, 2011. Spill-over effects to Bukuru, Barikin Ladi, Riyom. Yalwan Shendam, 2004.

n Zonkwa, Matsirga, Mararraban Rido, Gidan Maga, etc: 2011

From Bad to Worst: The metamorphosis of ethno-religious conflicts in Northern Nigeria n n In the 1980 s: localized, small scale conflicts, death counted in units and tens( no arson, no displacements, no displacement camps), and use of local, primitive weapons like swords, matchete, etc. In the 1990 s: radius of conflict widening, deaths counted in tens and hundreds, arson in small scale, community displacements in small scale, no burning or mutilation of dead bodies, restricted use of fire arms,

n 2000+ : Large scale carnage, genocidal killings (death counted in hundreds and thousands), real wickedness and savagery and monumental display of hate, characterized by burning and mutilation of dead bodies. Total degeneration: Elimination of civility and human nobility and honour. A real drift to savagery and animalism; rampant use of huge and sophisticated weapons and even explosive devices both improvised and military-branded

The humanitarian, social and economic costs of ethno-religious conflitcs in Northern Nigeria n The destructive effects of the conflicts are unimaginable, just as they are monumental: n Mass killings of helpless, innocent civilians- men, women, and children, the old and the sick- since they are not real wars, no designated and trained combatants, but trigger happy, ragtag militias and ethno-religious bigots.

n n Destruction of means of livelihood: No battle fields- civilian settlements as battlefieldsmarkets, residential buildings, public institutions, farmlands as targets of attack and destruction. Entrenchment of Real Humanitarian crises: Untold sufferings and pains, occasioned by the lost of loved ones and breadwinners, displacement and elimination of communities,

n n Entrenchment of poverty and ignorance: soial and economic dislocations, no schooling for children, no peace of mind to settle down and pursue a meaningful livelihood, etc. The Greatest Cost: Enthrenchment of hate, planting of seed of permanent discord, mutual distrust, suspicion and enmity.

n n n Disorientation of the Youth: Brought up on the notion of hate, hostility and killing. Permanently divided communities? No-go areas in Jos, Bauchi, Kaduna, etc. Triple tragedy: monumental loss of lives and property, destruction of means of livelihood, more expenditure on security that has remained ever elusive,

The real picture of the cost of violence n n In the words of Mahathir Mohammad: “We read about war, we even see pictures and TV coverage of war but we hardly ever get to see the real sufferings of the victims of war, We practically enjoy TV coverage of war without thinking about of fellow humans just like us who had been wounded and killed in real life, not just on the cinema or TV screens”.

n n Mahathir says further: “We do not think of the smell of war, of the smell of rotten bodies, of gangrenous legs and arms, because our television can not bring these odours to our comfortable sitting room. In fact the TV cameras avoid showing the horrors resulting from the war. Thety do not want to offend our sensitivities. Nor do they record and broadcast the screams of pain of the injured and the dying.

A recurring decimal n n Why has the problem kept recurring? Has it defied solutions or the right solutions have not been applied? Or is it intractable? There can be many answers to these questions: But what may not be in doubt is that: (i) There is actual failure of leadership and absence of governance, and so (II) There is no justice in handling the issue as there absence of rule of law in the land.

Implications? n n State failure Anarchy

The Islamic Approach to Peace Building n BACKGROUND AND FRAMEWORK: The Position of Peace in Islam. n Demonstrating the Position of Peace from the Qur’anic Perspective:

n Peace as an attribute of God: Allah says: “Allah is He, than Whom there is no other god, The Sovereign, The Holy One, The Source of Peace (and Perfection)”. ( Qur’an, 59: 23)

n Peace as a central element in the Qur’anic Message: I. e. the Qur’an is a Guide to peace: Allah says: “…There hath come to you from Allah a (new) light and a perspicuous Book; wherewith Allah guideth all who seek His good pleasure to ways of peace, and leadeth them out of darkness, by His Will, unto light- guideth them to a path that is straight” (Qur’an, 5: 15 and 16).

n Heaven as the Abode of Peace: Allah says: “But Allah doth call to the Home of Peace: He doth guide whom He pleaseth to a way that is straight” (Qur’an, 10: 25)

n n n Peace as the Prescribed Salutation for Muslims and the People of Paradise: (i) When Muslims come across one another they should salute themselves with peace. Allah says “When those come to thee who believe in our signs, say “peace be on you”. (Qur’an, 6: 54); (ii) When seeking permission to enter one another’s house/privacy, that should be done with the word of peace. Allah says: “But if ye enter, salute each other (with peace). A greeting of blessing and purity as from Allah. ” (Qur’an, 24: 61). Other verses that convey the same teaching include: 25: 63; 28: 56.

n And while in Paradise believers salute themselves with peace, e. g. (Qur’an, 39: 73; 10: 9 -10).

n n Peace as the Muslim’s response to the ignorant or rather stupid confrontation, (Qur’an, 25: 63; 28: 55). Prophet Muhammad’s Prophethood as Universal Mercy: Peace as a necessary component of this Mercy: Allah says: “And We have not sent you, (O Muhammad), except as a Mercy to the worlds”. (Qur’an, 21: 107)

n The renowned translator and commentator of the Qur’an, Sheikh Yusuf Ali explains the shades of meanings conveyed by the wordsalam- as it appears in various verses of the Qur’an. All the meanings as can be seen below have direct significance and bearing to global and transcendental peace. He says:

n Salam, translated “peace”, has a much wide signification. It includes (i) A sense of security and permanence, which is unknown in this life; (ii) Soundness, freedom from defects, perfection as in the word salim; (iii) Preservation, salvation, deliverance, as in the word sallama; (iv) Salutation, accord with those around us; (v) Resignation, in the sense that we are satisfied and not discontented, besides (vi) The ordinary meaning of peace, i. e. freedom from any jarring element. (Note 2512, p. 869)

THE LIFE OF PROPHET MUHAMMAD AS AN EMBODIMENT OF PEACE n Personal conducts and characters that have direct bearing to peace: Compassion, kindheartedness, benevolence, magnanimity, clemency and forbearance, pardon, cheerfulness and humility, etc. Allah says: “And indeed, you are of great moral character” (Qur’an 68: 4)

n n n Specific conducts that teach us about peaceful coexistence i) Kindness to neighbours, regardless of their faith and religious affiliations, social status and race or ethnic identity. ii) Kindness to parents and relatives even if they were non- Muslims.

n n n Specific Islamic teachings that have directing bearing on peace: i) Teachings on justice and fairness. ii) Teachings against racism, ethnicism and tribalism. iii) Teachings against religious bigotry and fanaticism. Pardon the wrong doer, give to the miserly one, and link up with the boycotter: “Good and evil are never the same…” (Qur’an, 41: 34)

n Essential Conditions/Principles in Peacemaking/Peace building in Islam Justice in dealing with the others (even if they were hostile) and in mediation/arbitration between disputing /conflicting parties. (Qur’an, 5: 2; 49: 9). n Peace-building should be a reciprocal process- (Qur’an, 60: 8 and 9; 8: 61) n War and Defence as Stabilizing Factors and Meaures for Peace Building: (Qur’an: 22: 39 -41; 42: 39 – 42). n

Prophet’s Leadership initiatives and political activities on peaceful coexistence n Memorandum for Peace: The Madinan Constitution as a Model for Peaceful Coexistence in a Pluralist Society

n Shaikh Yusuf al-Qardawi in his book- al-watan wa’al -muwatana…. describes it as a “document built on a foundation/principle of mutual co-existence, mutual cooperation, mutual support/protection (in times of peace or war) between Muslims on one hand their Jewish neighbours all of whom were considered as bonafide citizens in the nascent Madinan State, regardless of the differences in their faith and race, and indeed even in their allegiance to the State itself” (p. 25)

n Al-Qardawi further describes it as, “a document considered by many scholars as the first constitution in history, ever put in place, that outlines the terms, patterns and dimensions of relationship in the emergent pluralist/multi-religious/multi-racial Madinan State”.

n n Based on the research and documentation of Dr. Muhammad Hamidullah, the Madinan Constitution contains 46 articles. For the purpose of this conference articles 22, 25, and 37, are of particular relevance. They read respectively thus:

n Article 22: “That it is not permissible upon any believer that accepts this document and its provisions to support a miscreant (criminal) or to protect him. And that whoever does that shave the curse of Allah and His wrath on the Day of Resurrection”

n Article 25: “That the Jews of Banu Awf together with their Muslim counterparts constitute a nationality. However, the Jews shall profess/retain their faith/religion, while the Muslims also shall have their faith/religion, so also their friends/alliances and themselves except he that wrongs himself, and would thus have thrown only himself and his family into jeopardy”

n n Article 37: “That the Jews shall have upon them a state levy, so also the Muslims shall have upon them a state levy, and that there shall be upon both parties (the obligation) to support and protect all those that are party to this very document, and that there should abide amongst themselves mutual counselling and understanding for the promotion of righteous conduct as against sin/wrong doing”. ii)

Strategic Negotiation for Peace: The Treaty of Hudaybiyyah Diplomacy as Peaceful Approach to Da’awah: Emissaries to Kings and Emperors. n n n Extending the Olive Branch: Declaration of Amnesty and State Pardon for Sworn Enemies: The conquest of Makkah as a Case Study.

Recommendations n n There should be designed a comprehensive blueprint for educating and enlightening both Muslims and non-Muslims alike about the teachings of both Islam and Christianity on peace and the essentials of peace-making/building and conflict resolution and management Governments at all levels and within their respective jurisdictions (Federal, State and Local) should ensure that conflict cases, issues and conflict situations are handled with justice, fairness, courage and fearlessness, and that such cases are also treated with despatch.

n Leaders must demonstrate exemplary qualities, especially in terms of trustworthiness and truthfulness in dealing with their subjects and in the handling of state resources. They should show commitment, sensitivity, responsiveness and responsibility to the welfare and needs of their subjects. They should demonstrate genuine and real concern for the plight and sufferings of the common man.

n There should be designed and put in place programmes and machineries for the reorientation of the youth, particularly n the following areas: a) leadership and social responsibility training; b) civic and political reorientation programmes; c) Multi-cultural and peace education and d) self-reliance, economic empowerment and entrepreneurial skills.

n n As a people we should learn to respect our terms and conditions of living together- the Constitution must be respected and the supremacy of the rule of law should be really observed. There should be put in place a platform/machinery for mutual and meaningful dialogue between Muslims and Christians on different issues and matters affecting us as they arise.

n Alhamdulillah.