“Solution to Nigeria’s problem is not all about prayers non-stop. A little bit of prayer and more hard work. That is how nations grow and develop,” the Professor of Insurance and Risk Managment declares at Crescent Varsity’s 16th Founder’s Day
A Professor of Insurance and Risk Management at the University of Lagos (UNILAG), Tajudeen Olalekan Yusuf, has dug up 17 provisions of the recently formulated Sustainable Development Goals (SDGs) by the United Nations (UN) from the Qur’an, a book revealed over 1,400 years ago.
Platforms Africa reports that Yusuf who, in a lecture to commemorate the 16th Founder’s Day at the Crescent University Abeokuta, discussed each of the SDGs in the light of Qur’an and Sunnah, delivered a well-researched paper entitled;”ISLAM AND THE PROMOTION OF PEACE, UNITY, AND SECURITY IN NIGERIA.”
He maintained that the solution to Nigeria’s problem is not all about prayers non-stop.
“A little bit of prayer and more hard work. That is how nations grow and develop. Life is a two-way affair; one part for God and the other part for man. If a man fails to do his part and waits for God to bring success, he might have to wait till eternity. As mentioned in the Holy Qur’an; Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves. (13: 11).”
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This presentation, Yusuf continued, “takes the most comprehensive approach to security, peace, and unity in multi-religious, multi-ethnic, and numerous diversities. Our country is in dire need of a divine approach which most of the time has been ignored or treated with levity.”
Here, below, is the full paper;
BEING PAPER PRESENTED BY PROFESSOR TAJUDEEN OLALEKAN YUSUF AT THE 16TH FOUNDER’S DAY CELEBRATIONS OF THE CRESCENT UNIVERSITY, ABEOKUTA AT THE BOLA AJIBOLA AUDITORIUM ON THE 22ND MARCH 2022.
I stand on existing established protocols…
Introduction
This lecture couldn’t have come at a better time than now with the war of invasion raging in Ukraine, the unresolved occupation of Palestine, war of attrition in Yemen, insurgency in the North-Eastern region of Nigeria, Libya’s political instability. We can go on and on. These are not to be confused with another local brouhaha of insecurity in Nigeria and the Sahel region including banditry, kidnapping, cultism, ritual killings, brigandage, and armed robbery. They all bear the insignia of insecurity or absence of peace and unity in our world of diverse interests.
Our world is no stranger to insecurity with the famous two world wars of 1914 and 1939 through 1945 and other regional conflicts dotting the global war history archives. Here at home, we daily experience unrest situations that are hindering our quest for peace and harmony to attain our nation’s destiny (Idris, 2019).
This presentation takes the most comprehensive approach to security, peace, and unity in multi-religious, multi-ethnic, and numerous diversities. Our country is in dire need of a divine approach which most of the time has been ignored or treated with levity. For me, it is not all about prayers non-stop. A little bit of prayer and more hard work. That is how nations grow and develop. Life is a two-way affair; one part for God and the other part for man. If a man fails to do his part and waits for God to bring success, he might have to wait till eternity. As mentioned in the Holy Qur’an;
Verily, Allah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves. (13: 11)
Today’s presentation discusses these three concepts—peace, unity, and security—in the light of the United Nations’ Sustainable Development Goals (SDGs) and Divine Principles. It is based on the premise that the discussion of these concepts is not peculiar to any geographical location or race or ideological leaning. They are rather universal ideals and rational global ideas. Limiting the global scope of these concepts diminishes the immeasurable benefits which the entire world can derive from adopting the Islamic comprehensive approach. And since no nation can live in isolation from other nations, we cannot discuss the peace, unity, and security of Nigeria and ignore the interconnectedness of modern states with one another.
For instance, the ongoing conflagration in Ukraine is seriously affecting the prices of food and oil in other parts of the world. The crisis in Ukraine is affecting other European nations in their immigration and diplomatic dealings with the rest of the world. Insecurity in any nation can threaten the peace and unity in other nations who share ancestral, religious, racial, or ideological affiliations with it elsewhere regardless of geographical distance.
Every conscious Muslim in Nigeria is distressed each time the Israeli bombing and annihilation of Gaza is beamed on the satellite channels of Al-Jazeera or CNN. This is also reflected now in the ongoing war in Ukraine. Compare the media coverage of the Russian invasion of Ukraine with the coverage of the Israeli bombing of Gaza and the reportage of the Syria civil war. You would notice the apparent bias in the reportage. So suddenly, FIFA had changed the rule of her involvement and engagement in politics. The Russian Federation has swiftly been banned from all FIFA competitions because it invaded Ukraine, a ‘European’, ‘Christian’, ‘White’ and ‘Blue-eyed’ nation. America was not banned for invading Afghanistan in 2001 and Iraq in 2003, NATO was not banned from invading Libya in 2011, Russia was not banned for its intervention in the Syrian civil war. But some sportsmen were reprimanded for voicing out their opinions against the atrocities of Israel in Palestine and the persecution of the Uyghurs in China.
The etymology of peace, unity, and security
These three concepts appear to be interwoven in meaning and implication; peace refers to the absence of dissension which equates tranquility as essentially a secured atmosphere. They are also implied as both global ideas and universal ideals. One cannot be desired without the presence of others. From time immemorial, humankind has earnestly been pursuing peace albeit sometimes through unnatural paths in paganism and idolatry. Out there, there are several versions of human history which portray pluralism in the nature and origin of man. None can be purer than the version presented by the prophets of God in the heavenly-revealed scriptures. As for these, the only unadulterated source remains the Holy Qur’an revealed to the seal of Prophet, Muhammad, the son of Abdullah (PBUH). The versions of the origin of human history presented in the Christian and Jewish scriptures have been largely interpolated and adulterated beyond recognition. Had there not been the availability of the last revelation—the Qur’an—preserved against all forms of adulteration, no one would have been able to discern between the similarities and characteristics shared by all these prophets of God.
‘’ Mankind was one community and Allah sent Prophets with glad tidings and warnings, and with them, He sent down the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred, one to another. (2; 213)
Sine qua non of peace in human existence
No humankind can function effectively and efficiently in an atmosphere of strives and disorder and commotion. The quest for peace and tranquility has been responsible for wars and battles from time immemorial among communities and races. Paradoxically, there cannot be peace without wars most time. The experience of the Last Prophet bore testimony to this assertion. Even in modern times, the quest for independence by modern states and nations gives credence to the efficacy of wars in search of peace.
4) Efforts at the global level: United Nations Security Council
The United Nations Security Council (UNSC) is one of the six principal organs of the United Nations (UN),[1] charged with ensuring international peace and security,[2] recommending the admission of new UN members to the General Assembly,[3] and approving any changes to the UN Charter.[4] Its powers include establishing peacekeeping operations, enacting international sanctions, and authorizing military action. The UNSC is the only UN body with the authority to issue binding resolutions on member states (UN 2022).
Similar to the UN as a whole, the Security Council was created after World War II to address the failings of the League of Nations in maintaining world peace. It held its first session on 17 January 1946, and in the ensuing decades was largely paralyzed by the Cold War between the United States and the Soviet Union and their respective allies. Nevertheless, it authorized military interventions in the Korean War and the Congo Crisis and peacekeeping missions in Cyprus, West New Guinea, and the Sinai Peninsula. With the collapse of the Soviet Union, UN peacekeeping efforts increased dramatically in scale, with the Security Council authorizing major military and peacekeeping missions in Kuwait, Namibia, Cambodia, Bosnia and Herzegovina, Rwanda, Somalia, Sudan, and the Democratic Republic of the Congo.
The Security Council consists of fifteen members, of which five are permanent: the People’s Republic of China, the French Republic, the Russian Federation, the United Kingdom of Great Britain and Northern Ireland, and the United States of America. These were the great powers, or their successor states, that were the victors of World War II. Permanent members can veto any substantive resolution, including those on the admission of new member states to the United Nations or nominees for the office of Secretary-General, but veto does not work in Emergency special session. The remaining ten members are elected on a regional basis to serve a term of two years. The body’s presidency rotates monthly among its members.
Resolutions of the Security Council are typically enforced by UN peacekeepers, military forces voluntarily provided by member states, and funded independently of the main UN budget. As of March 2019, there are thirteen peacekeeping missions with over 81,000 personnel from 121 countries, with a total budget of nearly $6.7 billion (UN, 2022).
Scorecard of man-made approach
How far so far with peacekeeping in the world? With the current wars raging in Ukraine, Syria, Libya, Yemen, and most importantly, Palestine, the potency of the United Nations Security Council to douse tension and create a free world devoid of strives, anarchy and man-made disasters in the world becomes a subject of investigation and scrutiny.
More curiously in a world that preaches and eulogizes democracy as the most appropriate system of rule in the modern world, the existence of veto power by the body’s five permanent members—USA, UK, France, Russia, and China—makes a mockery of the rule of equal representation and principle of one man, one vote. By implication, any of the permanent members of the SC can veto a major decision taken by the whole of the General Assembly. For example, let us examine the following:
Russia vetoed a United Nations Security Council (UNSC) resolution demanding that Moscow immediately stop its attack on Ukraine and withdraw all troops; a defeat the United States and its supporters knew was inevitable but said would highlight Russia’s global isolation. The vote on Friday was 11 in favour, with Russia voting no and China, India, and the United Arab Emirates abstaining, which showed significantly but not total opposition to Russian President Vladimir Putin’s invasion of his country’s smaller and militarily weaker neighbour. The resolution’s failure paves the way for supporters to call for a quick vote on a similar resolution in the 193-member U.N. General Assembly, where there are no vetoes. There was no immediate word on a timetable for an assembly vote (UN, 2022).
Since 1970, the US has used the veto far more than any other permanent member, most frequently to block decisions that it regards as detrimental to the interests of Israel. The UK has used the veto 32 times, the first such instance taking place on 30 October 1956 during the Suez crisis.
The veto power is controversial. Supporters regard it as a promoter of international stability, a check against military interventions, and a critical safeguard against United States domination. Critics say that the veto is the most undemocratic element of the UN, as well as the main cause of inaction on war crimes and crimes against humanity, as it effectively prevents UN action against the permanent members and their allies (UN, 2020).
Theoretical Framework for establishing a paradigm shift
Two theories that provide the needed theoretical foundations for this discourse are Maududian affirmative Islamic revivalism theory and the Theory of Islamic Revivalism. The Maududian affirmative Islamic revivalism theory asserts that Muslims with more knowledge, understanding, and exposure to the provisions of the Qur’an and Sunnah, are strongly motivated to revive their religion. Islamic revivalism based on this theory is a reaction to certain issues found undesirable, unethical, and repulsive in society. The issues that made Islamic revivalism imperative in contemporary times include: (a) negative onslaught of modernity and secularism, (b) unfulfilled aspirations of the citizens, and (c) increasing level of impoverishment and income inequality (Ali, 2012; Raimi, 2015).
Comparatively, the theory of Islamic Revivalism presupposes that faced with challenges and disappointment modernism, Muslims have different perceptions and rethinking about religion, they have changed their liberal notion of seeing Islam as a private affair with God limited to the mosques, rather Islam is viewed as the viable solution to poverty and other deprivation facing the Muslims (Carvalho, 2009). In contemporary times, the Muslims have made a transition from elitist lifestyles to Islamic lifestyles rooted in religious orthodoxy (fundamentals of Islam). Islamic revivalism is strongly evident in the daily lives of Muslims ranging from increasing participation of young and old in religious activities and preference for ethical values, lifestyles, and traditions (Raimi et al., 2014). Both theories underscored the fact that Islamic revivalism is rooted in awareness and consciousness about Islam, and the benefits of exploring the provisions of the Qur’an and Sunnah for spiritual, social, economic, and political solutions.
The doctrine of Maqāṣid al-Sharīʿah (Objectives of divine-revelations)
Islamic scholars in the field of Islamic Economics, Islamic law, Islamic philosophical thoughts, Islamic political economy, Islamic Finance, and Islamic Management have consistently used the doctrines of Maqāṣid al-Sharīʿah to explain the compatibility of Islam with the positive aspect of contemporary discourse in the fields of economics, ethics, and management (Darus et al., 2013; Duderija, 2014; Ibrahim et al., 2019). In the comparative literature, there are diverse reformist thoughts on Maqāṣid al-Sharīʿah to promote different reformist agendas in the Muslim societies (Duderija, 2014). What is Maqasid al-Shariah?
Functionally, the term Maqasid al-Shariah translated as the objectives of divine-revelations or the objectives of the Shariah is an approach used by Islamic Jurists in analyzing and assessing bioethical issues to determine their compatibility and relevance to the principles of Islamic law. Analysis of issues based on Maqasid al-Shariah is based essentially on three aspects, namely: intention, method, and output/final goal, while the assessment of issues based on Maqasid al-Shariah is based on human interest hierarchy, inclusivity, and degree of certainty (Ibrahim et al., 2019).
However, Duderija (2014) defines the Maqāṣid al-Sharīʿah as a system of values that practically contributes to a desired and sound application of Islamic law (explicitly derived or inferred from the Qurʼān and the Sunna). It is based on the idea that Islamic law is naturally purposive and is ordained by Allah to serve particular purposes especially promoting people’s benefit and safeguarding the welfare of people and protecting humans from harm. Maqāṣid al-Sharīʿah also includes other concepts in the pre-modern Islamic tradition such as the idea of public interests (al masaliḥ al-ammah), unrestricted interests (al-masaliḥ al-mursala), judicial preference (istiḥsān), the presumption of continuity (istiḥsāb), and avoidance of mischief (mafsadah).
From another perspective, Ismail and Arshad (2009), stated that Islamic Economics is based on five divine principles because of consideration for the welfare of the society. These principles are (a) principle of right and wrong, (b) principle of uses, (c) principle of moderation, (d) principle of economic freedom, and (e) principle of justice. The principle of right and wrong emphasizes that the Islamic economic system principally makes a distinction between what is permitted being lawful (Halal) and what is forbidden being unlawful (Haram). The principle of uses makes it an obligation that within the bounds of lawful (Halal) and unlawful (Haram) prescribed by Allah, humans have been allowed to make full use of God’s gifts bestowed on him. The principle of moderation states that Islam unequivocally discourages its followers to cross the limits set by Allah with emphasis on moderation and avoidance of extremism. The principle of economic freedom accords every individual freedom tied to accountability in the world, and that good actions will be rewarded and bad actions punished in the hereafter. The principle of justice emphasizes that the Islamic principle of justice operates in production, distribution, consumption, exchange, and other aspects of economic life (Ismail and Arshad, 2009).
Maqāṣid al-Sharīʿah as a Fiqh concept has been classified into five broad categories by Imam Shatibi in their different discourses. These categories are: safeguarding the wellbeing by preserving the religion (Hifzul Deen), safeguarding the well-being by preserving the souls (Hifzul Nafs), safeguarding the well-being by preserving the intellect (Hifzul ‘Aqeel), safeguarding the wellbeing by preserving the offspring/posterity (Hifzul Nasl), safeguarding the wellbeing by preserving the wealth/money (Hifzul Mal). Inability to preserve these five principles considered as a Maslahah (interest) leads to social problems (Auda, 2008; Ibrahim et al., 2019). Although the five traditional Maqasid is popular and well-rooted in the literature, Duderija (2014) explained that the scope has been broadened and enriched by several scholars. Rashid Rida (d. 1935) added to the five traditional Maqasid, the concept of reform and women’s rights; Muhammad Al Ghazali (d. 1996) introduced the concept of justice and freedom; Yusuf al-Qaradawi included human dignity and rights into the themes of Maqāṣid al-Sharīʿah; and Ibn Ashhur included concepts of equality, freedom, and orderliness. For this presentation, the five thematic areas of Maqāṣid al-Sharīʿa as categorized by Imam Shatibi have been adopted, and they will be used for explaining the compatibility of Islamic laws with the SDGs.
Development of modern-day global bodies and SDGs
To sustainably drive socio-economic and political development after World War II, the United Nations made the issues of peace, human rights, and global cooperation important tools for achieving equitable, inclusive, and sustainable development. The UN Charter that was launched in 1945 accorded people across the globe economic, social, and cultural rights (MacNaughton & Frey, 2018). Unfortunately, the 1945 Charter proved to be a mere pronouncement with very low compliance among member nations of the UN. In 1948, the Universal Declaration of Human Rights Charter was launched by the United Nations for adoption by the international community. The new Charter guarantees protection of the person and provides classical freedom and rights such as freedom of expression, as well as economic, social, and cultural rights. The rights apply to all people irrespectively of their race, gender, and nationality, as all people are born free and equal (Association of Human Rights (2011). The Declaration elicits cooperation of governments as critical segments of the society for enforcement.
In January 1999, the United Nations came up with a nine-point Global Compact as a blueprint for promoting shared values and international principles regarding issues of human rights, labour, and the environment (UN Global Compact, 2014).
According to Raimi, Bello, and Mobolaji (2010), the millennium development goals (MDGs) that were adopted in 2000 as another worthwhile agenda that sought to eradicate extreme poverty and hunger (MDG 1), achieve universal primary education (MDG 2), promote gender equality and empower women (MDG 3), reduce child mortality (MDG 4), improve maternal health (MDG 5), combat, HIV/AIDS, malaria and other diseases (MDGs 6), ensure environmental sustainability (MDG 7) and develop a global partnership for development (MDG 8). By the terminal date of 2015, the targets of MDGs were not realised in several countries across the world.
The United Nations adopted the sustainable development goals (SDGs) in September 2015, as a new development blueprint that builds on the success of MDGs across the globe. It was officially launched on 1 January 2016 with the recommendation to member countries to take ownership of the SDGs and establish national frameworks for the achievement of the 17 Goals (United Nations, 2018). The SDGs are an all-inclusive sustainable development blueprint to be implemented and tracked for the next fifteen years by the international community at the national and international levels (Raimi, Adelopo and Yusuf, 2019). Historically, the SDGs are seventeen (17) interconnected social, economic, and environmental goals to be achieved by 2030. These goals as shown in Table 1 below are necessary to reinvent a better and more sustainable future for all in the face of daunting global challenges facing the developed and developing countries (United Nations, 2018).
Table 1: The 17 Sustainable Development Goals (SDGs).
Goal Description
Practical Policies for Goal Actualization
Goal 1
No poverty
Economic growth must be inclusive to provide sustainable jobs and promote equality.
Goal 2
Zero Hunger
The food and agriculture sector offers key development solutions and is central to hunger and poverty eradication.
Goal 3
Good Health and Wellbeing
Ensuring healthy lives and promoting the well-being of all at all ages is essential to sustainable development.
Goal 4
Quality Education
Obtaining a quality education is the foundation to improving people’s lives and sustainable development.
Goal 5
Gender Equality
Gender equality is not only a fundamental human right but a necessary foundation for a peaceful, prosperous and sustainable world.
Goal 6
Clean Water and Sanitation
Clean, accessible water for all is an essential part of the world we want to live in.
Goal 7
Affordable and clean
Energy
Energy is central to nearly every major challenge and opportunity
Goal 8
Decent Work and Economic Growth
Sustainable economic growth will require societies to create conditions that allow people to have quality jobs.
Goal 9
Industry, Innovation, and Infrastructure
Build resilient infrastructure, promote sustainable industrialization, and foster innovation
Goal 10
Reduced Inequality
To reduce inequalities, policies should be universal in principle, paying attention to the needs of disadvantaged and marginalized populations.
Goal 11
Sustainable cities and
Communities
Ensure access to safe and affordable housing.
Goal 12
Responsible Production and Consumption
Responsible Production and Consumption.
Goal 13
Climate Action
Climate change is a global challenge that affects everyone, everywhere.
Goal 14
Life Below Water
Careful management of this essential global resource is a key feature of a sustainable future.
Goal 15
Life on Land
Sustainably manage forests, combat desertification, halt and reverse land degradation, halt biodiversity loss..
Goal 16
Peace, Justice, and Strong Institutions
Access to justice for all, and building effective, accountable institutions at all levels.
Goal 17
Partnerships for the Goals
Revitalize the global partnership for sustainable development.
Source: United Nations (2018)
Conceptual Framework: The Question of Peace
As a universal concept, peace is desired by any rational being. It means the atmosphere of tranquility and absence of war and anarchy. Man requires it to function efficiently and effectively. He needs it to fulfill his divine mandate which is vicegerency to his Maker. His ability to attain the state of peace requires that he acknowledges the will of his Maker. Hence, man’s quest for peace begins from his acknowledgment, submission, and surrender to the Divine-Will while in his sojourn in the present life and ends in his attainment of eternal peace in the life Hereafter. Man’s mission in life is defined and assigned by the Maker in the scriptures.
‘’Remember when your Lord told the angels: ‘’I wish to create a vicegerent on the surface of the Earth? (2: 30).
‘’And I have not created the Jinns nor men but to worship Me’’ (56: 55).
The import of the above verses is there is only one single human race and not several races. Humanity is unique under one God from whom all originated. His ways are unique and His words abide forever. His ways (Sunnan) are intrinsically divine and perfect; not subject to crookedness.
Hence, peace can only issue from Him whose laws are perfect and incorrigible. We can only attain peace when we subject our whims and caprices to His Will. Seeking peace from other sources results in perdition, chaos, and confusion. But alas! Humankind today is seeking peace on the path of delusion and mirage. He has fashioned other ways apart from the Way that was chosen for him by the God of all men. This can be gleaned from modern man’s outlook on life as an abode of struggle over nothing. Modern man’s conception of God as a recluse from dabbling into mundane affairs of life is not conceivable to a rational being. The world including all the planets, galaxies, visible and invisible beings—all have purposes for their creation. All these other creatures– except man comply with the divine laws and survive on that basis. It is the only man that was given free will to choose whether to comply with the divine laws or rebel. But, undoubtedly, peace, unity, and security can only be attained through compliance with the Divine-Will.
“Then if there comes to you guidance from Me, then whoever follows My Guidance he shall neither go astray nor shall be distressed. But whosoever turns away from My Reminder, verily, for him is a life of hardship, and We shall raise him blind on the Day of Resurrection.” (20: 123-124).
This has characterized human experience from time immemorial. The experience has been that of conflicts, strifes, anarchy. Each period of relative peace has been when man abides by the Divine-Will. This can be testified to by personal experience that the only period you can experience peace of mind is when you are closest to God. The moment you move away from Him, that is when you experience crisis and hardship.
“Those who believed and whose hearts find rest in the remembrance of Allah. Verily, in the remembrance of Allah do hearts find rest”.(13: 28).
From the foregoing, we have established that peace, unity, and security as the sine qua non of a worthy existence can only be attained from Divine sources, from whom man emanated. And because of man’s weakness and deficiency to handle this affair, peace, harmony, and cordiality have eluded our world. The ongoing war of invasion in Ukraine and the unresolved question of Palestinian homeland are blatant testimonies of man’s unqualified self-assigned role for peace in his world.
Discussing each of the SDGs in the light of Qur’an and Sunnah
There are five thematic objectives of Islamic law as earlier discussed under the Maqasid al-Shariah in the previous section. These five Maqasid include (i) Preservation of religion, (ii) Preservation of life, (iii) Preservation of intellect, (iv) Preservation of progeny, and (v) Preservation of wealth (Kamali, 2008; Ismail and Arshad, 2009). Comparatively, the 17 targets of SDGs when critically examined align with the five thematic objectives of Islamic law. This section discusses the compatibility of each of the SDGs in the light of the Qur’an and Sunnah.
SDG 1: No poverty. Islam views poverty as a harsh social-economic condition that denied people basic needs of life, quality living, and self-esteem. The pangs of excruciating poverty are experienced more in the Muslim Majority Nations by the vulnerable groups like widows, sick people, aged, orphaned children, landless and ethnic minorities (Raimi et al., 2013). No poverty target of SDG 1 comes under the Preservation of wealth. Consequently, Allah instituted the Zakat, Sadaqah, and Waqf as tools for redressing poverty conditions in Muslim societies. To achieve the no poverty target of SDG 1, there is a need to ensure that funds accumulated from Zakat be disbursed to the eight beneficiaries mentioned by Allah in the Qur’an. However, Sadaqah and Waqf can be utilized for flexible and innovative utilization and disbursement. By and large, all funds earmarked for CSR, Waqf, and Zakat are trust that must be properly kept and utilized for poverty reduction (Raimi et al., 2013). Allah warns those who do not show empathy to the poverty-stricken people thus:
Verily, he used not to believe in Allah, the Greatest. And urged not the feeding of the poor. So, no friend has he here this Day, Nor any food except filth from Ghislin (Q69:33-36)
“The Zakah are only for the Fuqaraa´ (poor), and the Masaakeen (the needy) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause, and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” Q9:60
SDG 2: Zero Hunger. The pivotal role of Islamic governance is to mitigate hunger and poverty in society. Within the Islamic state of Madinah, Prophet Muhammad (Peace be upon him) managed poverty sustainably leveraging the age-long Baitul Mal. The word Baitul Mal itself refers to the treasury of the Muslims established for safeguarding the commonwealth of the State (Ummah). It is a replica of the modern-day Central Bank. Fiscal matters such as Zakat computation, collection, and distribution for poverty reduction are handled by officials working in the Baitul Mal. Baitul Mal housed the Gold (Dinar), Silver (Dirham), Grains, Crops, and other valuables collected from sources like Zakat (Obligatory charity), Sadaqat (Voluntary charity), Jizyah (Capitation tax), Rikaz (Discovered minerals). Allah says:
So, let them worship the Lord of this House. Who has fed them against hunger, and has made them safe from fear (Q106: 3-4)
“Nothing is worse than a person who fills his stomach. It should be enough for the son of Adam to have a few bites to satisfy his hunger. If he wishes more, it should be One-third for his food, one-third for his liquids, and one-third for his breath.” (Tirmidhi and Ibn Majah).
SDG 3: Good Health and Wellbeing. Islam places very high importance on healthy living and human well-being, as this falls under preserving the souls (Hifzul Nafs). The Muslim governments and authorities in the Muslim communities are expected to find a cure for diseases and ailments through the provision of physicians, drugs, vaccines, and other remedies. Prophet Muhammad (Peace be upon him) explicated the importance of good health and wellbeing, when he said,
“A strong believer is better and dearer to Allah than a weak one and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: If I had taken this or that step, it would have resulted into such and such but say only: Allah so determined and did as He willed. This word opens gates of evil thoughts” (Sahih Muslim 6954).
SDG 4: Quality Education. Quality education refers to varieties of knowledge disseminated to humans as information, technical skills, and understanding of natural laws. Education is needed for worship and self-awareness, to dispel conjecture and false belief, and survival on earth and beyond. Quality education is therefore one of the fundamental rights of the citizens and the primary duty of the government. Quality education based on the thematic objectives of Islamic law falls under the protection of life, intellect, and progeny (Kadi, 2006; Mukhtar, Zainol, and Jusoh, 2018). Part of the reasons for raising the Prophets of Allah is to educate humanity and reduce high-level ignorance about Allah and the universe. Allah says:
“He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.” Q62:1-3
“Read! In the Name of your Lord Who created. He has created man from a clot. Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not” (Q96: 1-5).
“We made (David’s) kingdom strong and gave him wisdom and sound judgment in speech and decision.” Sad 38:20)
In the hadith, the Noble Prophet Muhammad (Peace be upon him) said:
“If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads to Paradise. Angels will lower their wings in their great pleasure with one who seeks knowledge, inhabitants of the heavens and the Earth, and fish in deep waters will ask forgiveness for the learned man. The superiority of learned man over devout is like that of the moon on the night when it is full over the rest of the stars. The learned are heirs of Prophets and Prophets leave neither dinar nor dirham (currencies) leaving only knowledge and he who takes it takes an abundant portion” (Sunan Abu Dawud 3641).
“O people, knowledge only comes by learning and understanding only comes by seeking understanding. For whomever Allah intends good, he gives him understanding of the religion. Verily, only those with knowledge fear Allah among his servants. (35:28)” (al-Mu’jam al-Kabīr 929).
SDG 5: Gender Equality. Gender equality is a fundamental right in Islam, hence the males and females have been accorded the same spiritual rights and privileges when they both abide by the divine instructions. As far as Islamic law is concerned, all people, men, and women are equal in terms of spirituality, morality, and value, but have natural differences. The universal truth of Islam with regards to gender equality is that there is a complementary relationship between males and females.
Allah says:
“Verily, the Muslim men and Muslim women, the believing men and believing women, the obedient men and the obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women who give Sadaqat, the fasting men and fasting women, the men who guard their chastity and women who guard their chastity, and the men who remember Allah often and the women who remember Allah, Allah has prepared for them forgiveness and a great reward.” Q33:35
“Believers men and women, are helpers/protectors of one another, they enjoin good (all that Islam orders one to do) and forbid (people) from bad (all that Islam has forbidden); they perform prayers and give compulsory charity/zakah and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is Almighty, All-Wise. Allah has promised believers (men and women) gardens under which rivers flow to dwell therein forever and beautiful mansions in Gardens of ‘Adn (Eden Paradise) but the greatest bliss is the Good Pleasure of Allah. That is the supreme success” (Q9: 71-72).
“For men, there is a reward for what they have earned, (and likewise) for women there is a reward for what they have earned and ask Allah of His bounty. Surely, Allah is ever all knower of everything” Q4: 32).
The Prophet (Peace be upon him) affirmed this reality, saying:
“Verily, women are the counterparts of men.” (Musnad Ahmad 25663).
SDG 6: Clean Water and Sanitation. Water and sanitation are central to Islam, hence the four schools of thought (madhhab) made water purity and related topics such as water classifications, ablution/bathing central matters in the Islamic jurisprudence such as al-Mughni of the Hanbali madhhab; Kifayah al-Akhyar fi Halli Ghayah al-Ikhtisar of the Shafi’i madhhab; al-Mudawwanah al-Kubra of the Maliki madhhab; and Badai’ al-Sanai’ fi Tartib al-Sharai’ of the Hanafi madhhab (Mokhtar, Abdullah & Baharuddin, 2015). Therefore, access to clean water and sanitation by the citizens is part of the obligations of government, business organisations, philanthropists, and relief organisations where governments are incapable of fully discharging the obligations. Practically, clean water and sanitation (purity of the environment) is necessary for the protection of life. Allah says:
“He will send rain to you abundantly. And give you increase in wealth and children, and bestow on you gardens and bestow on you (humans) rivers’’ Q71:10-12
”Do not ever stand there (in prayer). The mosque that was founded on Taqwa (piety) from the first day has a greater right that you stand in it. In it are people who like to observe purity; and Allah loves those observing purity’’ Q9: 108.
Prophet Muhammad (Peace be upon him) said:
“Cleanliness is half of faith and Al-Hamdu Lillah (Praise be to Allah) fills the scale and Subhan Allah (Glory be to Allah) and Al-Hamdu Lillah (Praise be to Allah) fill up what is between the heavens and the earth and prayer is light and charity is proof (of one’s faith) and endurance is brightness and Holy Qur’an is proof on your behalf or against you. All men go out early in the morning and sell themselves thereby setting themselves free or destroying themselves” (Sahih Muslim 223).
SDG 7: Affordable and clean energy. Responsible government is obligated to provide clean, adequate, regular, and affordable energy for the citizens. In traditional societies, oil, wood, coal, wind, solar, geothermal, and hydropower are common energy sources. In contemporary times, energy sources such as electricity, nuclear, and fossil fuel have become common. Irrespective of the energy sources, the most important consideration is that energy should be affordable and clean. The Qur’an encourages humans to ensure proper use and conservation of all forms of energy as one of the creations of Allah.
“And We certainly gave David from Us bounty. [We said], “O mountains, repeat [Our] praises with him, and the birds [as well].” And We made pliable for him iron, [Commanding him], “Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing.”Q34: 10-11.
Trees play a critical role in the quality livelihood of the people and sustainability of the planet, flora, and fauna. Therefore, tree planting and other green policies are measures designed to ensure access to clean energy. Prophet Muhammad (Peace be upon him) said:
“If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (Sadaqah) for him.” (Ṣaḥīḥ al-Bukhārī 2195).
SDG 8: Decent Work and Economic Growth. Government in Muslim countries and employers of labour are obligated by Islamic law to provide decent work to fellow citizens for purpose of accelerating economic growth. Prophet Muhammad (Peace be upon him) was a merchant before his prophetic mission. After his prophethood, he guided the Muslims on business ethics and workplace conditions/standards. Therefore, Islam has its guiding principles on decent work and economic growth based on the Qur’an and the Sunnah. Since the phenomenon of indecent work poses serious existential threats to people and the economy, it falls under preserving the souls (Hifzul Nafs), preserving the intellect (Hifzul ‘Aql), and preserving the wealth/money (Hifzul Mal). Allah enjoins:
But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and be generous as Allah has been generous to you, and seek not mischief in the land. Verily, Allah likes not the mischief-makers (Q28:77)
SDG 9: Industries, Innovation, and Infrastructure. The tremendous impact that these three modern concepts portend for modern societies cannot be over-emphasized. Flourishing industries supported by cutting-edge innovations powered through science and technologies generate massive employment and comfortability for the people. Functional infrastructures also guarantee ease of doing businesses in the modern time—all meant to achieve the good wish of Allah for mankind and to ease the task of vicegerency:
‘’ Allah intends for you ease and does not intend for you hardship..’’(Q2: 185).
SDG 10: Reduced Inequality. As far as Islamic law is concerned, all people are equal before the law, and there is no basis for discrimination (Spierings, Smits, and Verloo, 2009). Islam’s agenda to reduce inequality extends to recognizing, accommodating, understanding, and accepting personality differences of people based on their race, ethnicity, gender, age, class, physical ability, religion, and other social orientations, although absolute equality does not exist anywhere in the world, the equality which is required and enforceable is equality before the law, hence the needs of excluded and marginalized people should be given attention and consideration by the authorities. Furthermore, Mukhtar, Zainol, and Jusoh (2018) cautioned that Islam and its divine principles do not recognize, accommodate and protect the sexual rights of Lesbian, Gay, Bisexual and Transgender persons (LGBT) because there is no space for unnatural lust and perverted practices, rather Islamic law prescribed strong punishment for Lesbian and Gays to serve as a deterrent for future perverts.
“O mankind! We have created you from male and female and made you into nations and tribes that you may know one another. Verily, the most honorable of you with Allah is that (believer) who is pious. Verily, Allah is All-Knowing, All-Aware” Q49:13.
In addition, economic power and opportunities are the major factor for unbridled inequality hence it is curtailed by the institution of Zakat:
‘’…so that it may not circulate only between the rich among you…’’Q59:7.
SDG 11: Sustainable cities and communities. Theologically, Islam makes it an obligation on governments, individuals, and groups to protect their cities and communities from war, perils, and all forms of aggression for the benefit of the present and future generations. Historically, cities and communities are only destroyed by Allah, after a series of warnings.
Allah reminds:
“Nay! I swear by this city. And you are free in this city.” (Q90:1-2)
“And how many a town have We destroyed, which was thankless for its means of livelihood! And those are their dwellings, which have not been inhabited after them except a little. And verily, We have been the heirs. And never will your Lord destroy the towns until He sends to their mother town a Messenger reciting to them Our verses. And never would We destroy the towns unless the people thereof are wrongdoers.” (Q28:58-59)
With regards to the sanctity of the City of Makkah, the Prophet (Peace be upon him) said:
“Verily, Allah made this city sacred on the Day that He created the heavens and the earth. Therefore, it is sacred by the sanctity of Allah until the Day of Judgement. Its trees should not be uprooted, and its bushes and grasses should not be removed. And it was only made lawful for me (to fight in) for one hour of a day. Today its sanctity has been restored just as it was sacred yesterday. So, let the one who is present inform those who are absent.” (Bukhari and Muslim).
SDG 12: Responsible Production and Consumption. In the globalized world, the production and consumption activities of humans pose a serious existential threat to ecosystems. Unfriendly environmental activities such as blockage of drainages by solid wastes, oil spillages into rivers, pollutions of agricultural land, chemical diffusion in the communities, and emissions of carbon monoxides into the atmosphere are manifestations of irresponsible production and consumption. Therefore, Islam views responsible production and consumption as central issues that must be considered by humans while exploiting earth resources. Allah says:
“O you mankind! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the devil, for he is to you an avowed enemy.” (Q2:168)
“O believers, wine and gambling, idols and divining arrows are abominations from the work of Satan. Avoid them, so that you prosper.” (Qur’an 5:90)
“Evil has appeared in the land (Al-Barr) and the sea (Al-Bahr) because of what the hands of men have earned, that He may make them taste a part of that which they have done, so that they may return. Travel in the land and see what was the end of those before (you)! Most of them were idolators.” Q30:41-42
In a sound narration, the need for responsible use of water was emphasized to drive home the culture of responsible consumption by the Prophet (Peace be upon him).
“Abdullah ibn Amr ibn Al-`Aas (May Allah be pleased with him) reported that the Prophet (Peace be upon him) passed by Sa`d ibn Abi Waqas (May Allah be pleased with him) while he was performing wudu’ (ritual water purification in preparation for prayers). The Prophet asked Sa`d, “Why is this water wastage?” Sa`d replied, “Is there wastage in water purification also?” The Prophet said, “Yes, even if you are at a flowing river.” (Ahmad).
SDG 13: Climate action. The repercussions of irresponsible production and consumption caused by the effects of solid waste contamination and carbon/gas emission from industrial plants on people, plants, and the planet affect everyone, everywhere. Climate change is, therefore, a serious environmental challenge facing humanity across the globe with different degrees of intensity. The policymakers across countries are working tirelessly at mitigating the adverse effects of climate change. Affirmative actions formulated at the national and international levels to combat climate change include eco-vigilance, conservation of the flora and fauna, zero-tolerance for gas flaring, adoption of environmentally friendly manufacturing techniques, and carbon emission reporting/disclosures. Islam recommends both preventive and curative approaches to climate action (UN Global Compact, 2014; Ortar, 2015). Allah narrates the wonders of creation and cautions against environmental abuse that could lead to climate change. Allah says:
“Have We not made the earth as a bed. And the mountains as pegs. And We have created you in pairs. And We have made your sleep as a thing for rest. And We have made the night as a covering. And We have made the day for livelihood. And We have built above you seven strong. And We have made (therein) a shining lamp. And We have sent down from the clouds (Mu`sirat) water in abundance (Thajjaj). That We may produce therewith grains and vegetations. And gardens that are gathered.” Q78:6-16
“Do not make mischief on the earth after it has been set in order. Supplicate to Him in fear and hope. Surely the mercy of Allah is close to those who are good in deeds. He is the One who sends the winds carrying good news before His blessings, until when they lift up the heavy clouds; We drive them to a dead land. Then we pour down water. Then We bring forth with it all sorts of fruits…” (Q7: 56-57).
The adverse effects of climate change are connected to human actions, disobedience and excesses. Allah reminds:
“And Allah gives the example of a township, it was secure and peaceful: its provision coming to it in abundance from every place, but it (its people) denied the favors of Allah. So Allah made it taste extreme hunger (famine) and fear, because of what they did. There has come to them a Messenger from among themselves, but they denied him, so the torment seized them while they were wrongdoers.” Q16:112-113
SDG 14: Life Below Water. Islam views life below water as equally important as life on land, hence Allah always caution on excesses on the use of land and its diverse resources that extend to life below water. Below the water, there are living creatures such as plants, fishes, and other aquatic animals. They all need to be protected from harm and environmentally-degrading activities of humans on the land. Allah recounts His blessings on humans thus:
“And He it is Who subjected the sea to you, that you may eat from the fresh tender meat, and that you bring forth out of it ornaments to wear. And you see the ships plowing through it, that you may seek from His bounty and that you may perhaps be grateful. And He has driven firm standing mountains into the earth, lest it should shake with you; and rivers and roads, that you may guide yourselves. And (by the) landmarks; and by the stars, they guide themselves. Is then He Who creates the same as one who creates not? Will you not then reflect). And if you would try to count the favors of Allah, you would never be able to count them. Truly, Allah is Forgiving, Most Merciful.” Q16: 14-18
Prophet Muhammad (Peace be upon him) has serious concerns for the environment and its sustainability, hence he draws a connection between green practices and the rewards of the Hereafter.
Mu`adh (May Allah be pleased with him) reported that the Prophet (Peace be upon him) warned, “Beware of the three acts that cause you to be cursed: relieving yourselves in shaded places (that people utilize), in a walkway or a watering-place.” (Ranked sound, hasan, by Al-Albani).
SDG 15: Life on land. Land and its resources are the gifts that Allah entrusted on humans on earth as vicegerents. Life on landfalls with the thematic objective of preservation of life in Islamic law. As the vicegerents of Allah on earth, it is compulsory to manage sustainably the land, forests, animals, vegetation and work collaboratively to halt all forms of abuse of land and its resources for sustainable development. Allah says:
“Evil has appeared in Al-Barr(land) and Al-Bahr (sea) because of what the hands of men have earned, that He may make them taste a part of that which they have done, so that they may return.” Q30:41
“Those who, if We give them power in the land, establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil. And with Allah rests the end of all matters.” Q22:41
In Islamic law, there are rewards from Allah for maintaining life on land as required by SDG 15. Prophet Muhammad (Peace be upon him) said,
“While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said this (dog) is suffering from the same problem as that mine. So, he (went down the well) filled his shoe with water, caught hold of it with his teeth, and climbed up and watered the dog. Allah thanked him for his (good) deed and forgave him. The people asked, “O Allah’s Messenger (Peace be upon him), Is there a reward for us in serving animals?” He replied, “Yes, there is a reward for serving any animate” (Sahih Al-Bukhari 2363).
SDG 16: Peace, Justice, and Strong Institutions. Access to justice in a society supported by accountable institutions is a divine principle cherished by Islam. The issues of peace, justice, and strong institutions all come under preservation of religion and preservation of life. Islam brings peace to human communities judging by its etymology. Peace refers to a state of tranquility and calmness that individuals, groups and nations experience by submitting to the Will of Allah (Islam), the Owner and Creator of all things. Peace has link with Islam in many respects. It is not by coincidence that one of the names of Allah is As-Salaam (Source of peace). Allah and His Prophet (Peace be upon him) enjoin peace and justice. Relevant verses of the Qur’an that supports SDG 16 are quoted below.
Allah says; Verily, Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer Q4:58
“O you who believe! Stand out firmly for Allah and be just witnesses and let not enmity and hatred of others make you avoid justice. Be just: that is nearer to piety and fear Allah. Verily, Allah is Well Acquainted with what you do” (Q5: 8).
Prophet Muhammad (Peace be upon him) ordered Muslims to uphold peace and justice. He said:
“Do not commit injustice, because injustice is darkness in the Day of Judgment.” (Muslim).
Ibn Al-Jawzi said: “Injustice necessitates two sins: usurping others’ rights and defying Allah with disobedience. The sin of doing injustice is eviler than other sins because it is usually committed against the weak, who are powerless to fend for themselves. The cause of injustice is the darkness of the heart; a man whose heart is lit with guidance would not commit injustice.”
Ibn Taymiyyah said: “People unanimously agree that the consequences of injustice are dire and that the outcomes of justice are good.” He also said that “Allah The Exalted grants victory to a just state even if it is a non-Islamic state, and lets an unjust state be defeated, even if it is an Islamic state.”
Beyond maintaining justice, Islam makes it an obligation on those in authority at different levels of governance to establish institutions for public welfare. Almighty Allah counsels,
“Those who, if We give them power in the land, establish the Salah, enforce the Zakah, and they enjoin the good and forbid the evil. And with Allah rests the end of (all) matters.” Q22:41
SDG 17: Partnerships for the Goals. Islam as a community-driven religion emphasizes the need for the partnership for task accomplishment and implementation of developmental efforts. Partnership for development is inevitable in contemporary times for promoting the ideals of SDGs because international players are tired of engaging in unprofitable efforts and unnecessary rivalries that are time-wasting and very expensive to sustain. The partnership is a working practice whereby individuals, groups, organizations, and countries work together for a common purpose thereby achieving short, medium, and long-term benefits. The noble Prophet Muhammad (Peace be upon him) practically demonstrated the importance of partnership in the building of the state of Madinah.
“Help one another in furthering virtue and Allāh-consciousness, and do not help one another in furthering evil and aggression.” (Q5:2)
“Allah says of Dhul-Qarnayn: “That in which my Lord had established me is better. So help me with strength, I will erect between you and them a barrier. Give me Zubar of iron;” then, when he had filled up the gap between the two mountain-cliffs, he said: “Blow;” then when he had made them (red as) fire, he said: “Bring me Qitran to pour over them.” (Q18:95-96)
According to Elias (2016), the precedent for cooperation and partnership with Non-Muslims is the alliance called Hilf al-Fudul. Hilf al-Fudul is a pre-Islamic pact of justice launched to support an oppressed person and restoration of his rights and privileges. The Prophet spoke highly of this pact and made clear that he would support any similar pact with non-Muslims after the advent of Islam. He, said:
“Certainly, I had witnessed a pact of justice in the house of Abdullah ibn Jud’an which, if I were called to it now in the time of Islam, I would respond. Make such alliances to return rights to their people, that no oppressor should have power over the oppressed (al-Dalāʼil fī Gharīb al-Ḥadīth 243)
Lessons for Nigerians
Let us now address each of these main concepts in the topic of my presentation as they affect Nigeria in the light of Islamic principles. While not discountenancing the interwovenness of the concepts, their contextualization might help grasp the robustness of the Islamic solution.
Nigeria has always been grappling with its fair share of insecurity and disunity. The National question has always been on the front burner of major discourses pre and after independence.
The problems were fairly addressed briefly in the first republic with the 1963 Constitution. But, with the military intervention of 1966, the National question came back more vociferously with the Civil war of 1967, the wounds we are yet to heal. These days, the debates have revolved around these issues: restructuring—to which there is no single definition and implication; resource control; and separatist agitations. The lack of resolution of these have led to the insurgency in the North East, banditry in the Northwest, kidnapping largely all over, ritual-killings all over the southern region, apart from the general indigene versus settlers skirmishes which could spring up any time, anywhere or recently, the herdsmen/farmers clashes.
These challenges are symptomatic of the unresolved National question. They are worsened by the gross inequalities ravaging the nation coupled with abject poverty multiplying by the seconds. The gross deficit of infrastructures has exacerbated the incapability of entrepreneurs in the middle class to make something out of the untapped resources and opportunities in the economy. Now, it is all about how much of the ‘’national cake’’ you can corner to yourself and your families. The Yoruba describes this as; ‘’Eni a a mori ko baaku’’. (The reign of survival of the fittest).
Addressing Muslims in positions of authority, whether in the private or public sector, wearing the garb of ambassadorship of Islam becomes imperative. We should be the harbinger of hope to a beleaguered nation where impunity seems to be the other of the day. Unfortunately, only very few Muslims have lived above board in this regard. This is because most elite Muslims choose to join the bandwagon of ‘if you can’t beat them, why not join them’’.
In specific terms, Muslims should not be found promoting anarchy, chaos, and discord. To prevent insecurity and disunity, justice should be our watchword regardless of whose ox is gored. Sectionalism in tribalism, ethnicism, and partisanship should be eschewed in our interactions with others. A Muslim is a world citizen whose nationality is universality. This was what our Prophet stood for pre-hijrah and post-hijrah and particularly in his farewell sermon. Our country is in dire need of true Muslims that would, through the Islamic precepts, give voice to the voiceless and hope to the hopeless. There
I look forward to a time in this nation and the rest of the world where humanity will be restored as the only basis of our interaction and cooperation; racism, ethnicism, and religious bigotry will cease to be the dividing line among nations
12. Concluding remarks
I cannot conclude this lecture without confessing my sincere love for this nation—Nigeria. Having travelled to most great nations of the world—both developed and developing—apart from Makka and Medina and Jerusalem, no other nation can be superior to my country of birth. It is part of faith in Allah to be pleased with one’s place of birth since no one chose his/her mother and father. I see every human being as a creature of God and my brother or sister in humanity. Let everybody contribute his/her part to enhancing the unity and security of this nation. Insecurity is largely fueled by the breakdown of the family system both at the nuclear and extended levels. Every bandit and kidnapper belongs to a family somewhere.
Conclusively, I want to end on this appreciative note. We should commend the Founder of this higher institution of learning He is our father, the Founder of this great institution, our father, mentor, and elder statesman, Judge Bola Ajibola (SAN) who has invested impressively and immensely in the propagation of knowledge and scholarship. It is not a mean achievement when we assess the state of education in our country. It is an everlasting legacy whose reward transcends the present life but to the next in admission into paradise. May Allah in His infinite mercy accept your contribution in the service of Islam and humanity. The Ummah is greatly indebted to him for his great sacrifice. Education is a tool that truly liberates us from the shackles of ignorance, barbarism, and retrogression. It is indeed the most efficacious tool for the promotion of peace, unity, and security for the Nigeria of today and the future.
Thank you all for listening.
Professsor Tajudeen Olalekan Yusuf
University of Lagos,
Akoka.
22nd March 2022.
08034744162.
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