Good governance and Sokoto caliphate

By SALISU SHEHU
Posted: Friday, March 18, 2011

Man is a captive of two contending/conflicting instinctive tendencies. These tendencies as we were told in the Qur'an are inborn or rather inherently engraved on his natural dispositions. On one hand, man is instinctively unjust and oppressive -zaluuman (Qur'an, 33: 72). This tendency in him is the factor that explains the ubiquity and pervasiveness of injustice, oppression and transgression (or wickedness in general), throughout human history and societies, and first manifested in the unjust action of Cain (Kaabil) to his brother Abel (Haabil), the first two sons of Adam (a. s.), (Qur'an, 5: 27 - 31).
On the other hand however, man is also instinctively averse to evil­doing (wrong doing, injustice, wickedness etc.) especially if it affects him (Qur'an, 70: 19-21). This as well is the factor that explains man's ardent desire and ceaseless pursuit for justice as deeply cherished ideal (Murad,1981). For this reason, in all human communities across all generations justice is cherished, upheld and even celebrated as an upright, noble and honourable conduct, while injustice and wrong doing are universally condemned. Although at certain times human societies do drift and get perverted, some even plunge into anarchy and barbarism, but even in such situations, justice never ceased to be seen as an act of virtue as well as a cherishable ideal.
There is therefore an interesting paradox in human existence particularly in relation to the question of justice. This is the fact that, while man ardently cherishes justice and pursues it relentlessly and reverently, his instinctive/impulsive inclination towards selfishness, wrongdoing and oppression seem to ordain that the struggle between justice and injustice/oppression is a ceaseless phenomenon in human history.
But one pertinent question that needs to be quickly asked here is: If man were instinctively unjust, would he be competent to create a just order for himself and on his own? The answer to this question is obvious. For, in addition to this very serious limitation with man, there are several other ones that combine altogether to make him ultimately a weak creature (Qur'an, 4:28).' With an all round weakness therefore, all human endeavours are already destined to imperfection, flaws, selfishness and fallibility. Practical testimonies to this assertion abound in recent history. The United Nations (UN) is one of the most spectacular and ambitious efforts by man in history to bring about justice, peace and consequently, happiness and prosperity to humanity. But its structure right from the onset, which apparently proclaims that, 'all nations are equal but others are more equal than others', betrays the essential objectives/goals for which the UN was formed. Similarly the 'might is right' actions of the self appointed champion/torchbearer of democracy, human rights and justice in the world today further confirms the Qur'anic description of man as instinctively wicked (zaluman). Not quite long ago the world was being told that the United States has the right to keep on amassing and fortifying its weapons of mass destruction for its self-­protection and defence, but no other countries that never have had them (the WMD) should be allowed to procure them. Any attempt to do just that is immediately, unilaterally and arbitrarily criminalized as is currently the case with Iran. Again, in spite of global condemnation of Guantanamo and calls for its closure, the illegal and unjustified detention has shamelessly and wickedly continued, further confirming this inherent tendency towards wickedness and injustice.
Humanity therefore needs sublime and infallible guidance to lead it to the path of justice. Allah the Creator of man knows this even before He created him hence, He sent to mankind His Messengers for this essential purpose, among several others. The proclamation and establishment of justice is thus -one of the cardinal reasons of sending Messengers: "Verily We did send our Messengers with clear proofs, and We revealed therewith unto them the Scripture and the scale (of balance) that people should stand up firmly for justice" (Qur'an, 57: 25). For this purpose each of them was given a set of laws that are absolutely perfect in truth and justice (Qur'an, 5:48; 6:115). The last and seal of these Messengers is Prophet Muhammad (S.A.W.) who was also given a similar thing -the Shari'ah. Allah says: "Then We have put you (0 Muhammad) on a (plain) way of (Our) Commandment, so follow you that, and follow not the desires of those who know not" (Qur'an, 45:18). The Shari'ah therefore is an absolute source and criterion of justice. It crystallizes and also epitomizes the Islamic system of social justice, leadership and principles of good governance which this paper attempts to expound. .
Here in this country like elsewhere, the quest for social justice, responsible leadership and good governance has been endless, almost becoming a nightmare. "It is manifestly clear that there is today a dearth of leadership everywhere", (Buhari, 1999, p.81). Successive governments in the recent history of the country have persistently not only continued to fail, but, true to the prophesy of our beloved Messenger of Allah (S.A.W.), have also successively proved to be worst than their predecessors (Sahih al - Bukhari, 13:22). This has engendered a situation of apathy, despair and hopelessness in life amongst typical Nigerians. As a result of these leadership crises Aniche (2005) asserts:
The present condition of Nigeria is one of deeper trouble than the worst impositions of the colonial era. Corruption has penetrated everywhere; riches are largely acquired by the clever surprise attacks of swindling tricks; looseness reigns; worst of all loyalty to faith and country have been replaced by cosmopolitan principles (p.28).
Against the backdrop of this leadership crises every conscientious person in this country feels obliged to make contribution even if little, or most importantly, to join the struggle for the establishment of a responsible leadership that would usher in and guarantee the institutionalization and sustenance of good governance. It is with this spirit and objective that this paper was written. For this purpose the views and perspectives of the Sokoto Jihad leaders have been adopted as the main reference point for expounding the Islamic system of social justice, leadership responsibility and good governance.
Social injustice and corruption in Nigeria as described above have almost been institutionalised and are about to be adopted (even if informally) as approved societal norms and order. Aluko (2005) puts this more accurately when he says:
Theft, illegal services, bank and pen robbery have become everyday occurrences that no longer disturb our conscience. The subversion of economic means and ends has turned life in the Nigerian society upside down to the extent that certain criminal acts are no longer condemned by our collective conscience (p.lll).
Leadership Crisis and the Global Quest Good Governance
The human inherent tendency towards wickedness as explained in the introduction is the significant factor that has thrown humanity into misery today. It is certainly the factor that explains the ubiquity of bad governance, oppression and tyranny in most parts of the world. Across the countries and communities in the world today a tiny minority has illegitimately imposed itself over the vast majority, and against all proper ways of leadership and through all corrupt and tyrannical practices they do perpetuate themselves in power. Bad governance therefore has become the order of the day especially in the third world. The specific Nigerian picture of bad governance was also graphically presented. But even in the so - called advanced democracies the world has in recent times witnessed how the leaders dragged their countries into unjustified, greed driven, meaningless and wicked wars without prior consultation with and consequently against the wish of their citizens. This sordid situation is the reason behind the prevailing campaigns and advocacy for good governance and popularization of the term. This fact was attested to by the United Nations Economic and Social Commission for Asia and the Pacific (UNESCAP) when it says:
Recently the terms "governance" and "good governance" are being increasingly used in development literature. Bad governance is being increasingly regarded as one of the root causes of all evil within our societies (p. 1).
This assertion was further attested to by Ahsan and Young (2008) when they said that:
Issues of good governance are being widely discussed and debated the world over. There is today a flurry of activity to better understand not only the social, economic and political imperatives that underpin the nature and purpose of good governance but also to appreciate the cultural sources and tradtions which have contributed to, and influenced, the way we govern societies and manage our business enterprises (p. v)
Defining Good Governance the Islamic Perspective
In Islam the term 'good governance' is not new or strange as it may well be in Western/conventional literature. The Islamic term that represents good governance is (al - Siyasah al - Shar'iyyah '. This term as may have been seen has been mentioned severally in this paper referring to its usage in the writings of the Sokoto Jihad leaders or even as titles of books written on leadership and governance as in the case of Shaikhul Islam Ibn Taimiyyah's. Obviously therefore, the definition and major characteristics of good governance as given by UNESCAP are exactly the central issues in all Islamic literature on the subject (of good governance). By way of illustration, UNESCAP explained that good governance has 8 major characteristics as follows:
It is participatory, consensus oriented, accountable, transparent, responsive, effective and efficient, equitable and inclusive, and follows the rule of law. It assures that corruption is minimized, the views of minorities are taken into account, and that the voices of the most vulnerable in society are heard in decision making, it is also responsive to the present and future needs of society " (p. 2).
In the Islamic viewpoint the above definition of good governance is narrow even though acceptable. All the 8 characteristics are values well cherished, and indeed sanctioned in the Islamic principles of leadership. They are by no means however the only essential components of good governance. Because of the secular background of the organization that gave the definition a fundamental omission can be observed. Certain very important components in the Islamic point of view have not been included. These are the fact that in addition to the 8 characteristics given by UNESCAP, good governance in Islam necessarily entails proclaiming and establishing the Supremacy and Sovereignty of Allah and His laws, enforcement of those laws, establishing worship unto him (Sa/aat, Zakaat, etc) and enjoining righteous and moral conduct and prohibiting evil conducts, abomination, and all sorts of vices and immoralities like usury/interest, bribes, stealing, dishonesty, injustice, prostitution, homosexuality, lesbianism, abortion, etc In observing these injunctions or prohibiting these evils the views of minorities who want to live by those vices like prostitutes, gays or lesbians would not be listened to talk less of recognizing and respecting them. Unless this is is observed in governance it can not be considered as fully good. In the explanations of the meaning of Al - Siyasah al - Shar'iyyah by both Shehu Usman Dan Fodiyo and Ibn Taimiyyah these essential elements were clearly mentioned. This is another fundamental difference between the Islamic approach to leadership and governance and the Western secular perspective.
As it appears and sounds in its Islamic nomenclature - 'al-Siyasah al­Shar'iyyah' good governance as far as Islam is concerned is enshrined, embodied and absolutely epitomized in the Shari' ah and its proper and faithful implementation. It is because of this conviction that when the expanded implementation of Shari' ah came with the Zamfara State Initiative Muslims all over the country and beyond celebrated it because it was believed that the succour has finally come. It, therefore, becomes necessary to explain here that the failure of leadership and governance in the Shari' ah States in Nigeria and in other Muslim countries is not the fault of the Shari' ah or the Islamic political system but it is a failure of the leadership to live according to the dictates and precepts of al ­Siyasah al - Shariyyah and to properly implement the Shari' ah itself.
It is for the above reasons that this paper attempts to illustrate the imperatives towards establishing good governance, especially in the perspective of the Sokoto Jihad leaders.

to be continued