The Media and Elections in Nigeria

The Media and Elections in Nigeria

Abstract

The media is adjudged to play a plethora of roles in a given society in which it operates. One of such roles is information dissemination and education of the populace on all facets of human life, not excluding their political life. Many studies have been carried out to justify the claim that the media wields overriding powers as agenda-setters for the citizenry with an attendant impact on their political philosophy and action. In the Nigerian context, the continued functioning of our emerging democracy is hinged on the pervasiveness of the media. This larger than life influence of the media has endeared political actors and players who court and woo her as a bride to realise their political ambitions. This study examines the role of the media in the Nigerian electoral system. It is anchored on the Agenda Setting Theory (AST). The historical-analytical method is harnessed to trace the ascendency of the media to its current state of relevance in relation to its pivotal duties in entrenching democracy and a credible electoral process. This work canvasses that the primary role of the media institution as the fourth estate of the realm should not be during elections alone, but be a continuous obligation.

Introduction

The Nigerian governmental structure which is an offshoot of the British from whom we secured political independence consists of the Executive, Legislature and the Judiciary with the media being the fourth being an institution that checkmates the excesses of the other three arms. Anegbode and Azelama (208) give voice to the place and function of the press as they assert that:

The press remains the fourth estate of the realm, the watchdog and the conscience of the nation. It is the organ that informs the public about the activities of the executive, the legislature and the judiciary.

The canine metaphor of the media as a watchdog is an indication of its watchful role in any government. Interestingly, the media does not only serve as a watchdog that only barks but one which guides the government towards change. Information is the basis of effecting change and to tackle the consequence of change. The information needed in running a government is provided by this vibrant organ – the media. The information carrying and dissemination role of this “estate” is a veritable tool for change. Adeyemi (151) puts it this way “Throughout the history of mankind, the press has always occupied the fore-front of socio-political and economic changes.”

From the foregoing, one can safely contend that the media’s role in running the affairs of government is that which cannot be relegated or ignored. A former President of the United States of America, Thomas Jefferson, while emphasizing the importance of the media once said that if he was made to choose between a government without a press or a press without government, he would not hesitate to choose the latter.

Here in Nigeria, the Federal Government in recognition of the sacred role of the media enshrined in the Section 22 of the 1999 Constitution as amended that:

The press, radio, television and other agencies of the media shall at all times be free to uphold the responsibility and accountability of the government to the people.

The Nigerian state, like many African countries that were once cololonised, was confronted with the problem of economic development and nation building. Reflecting on the problems plaguing the continent, Omoera (256) notes that:

Contemporary Africa is beset by a myriad of problems from north to south, east to west, pervasive corruption, hunger, political, religious and ethnic crisis, unemployment, illiteracy, HIV/AIDS pandemic, internal and external brain drain, etc. The leadership is almost overwhelmed by these developmental needs and ever-multiplying challenges.

The situation aptly captured by the above position is traceable to the period when the military was dominant in the leadership in Africa. No thanks to the politicians, whose squandermania and power abusing tendencies gave the military the excuse to seize power. The attendant problems of the military’s incursion into politics and undue interference in or outright rigging of the electoral process to either transform to a civilian president or instal their favoured candidate into office, were pervalent in the continent.

Unfortunately, this undemocratic and anti-people act was often perpetuated with the connivance of a section of the media.

The exit of the “politicians in uniform” from Nigeria’s political space served as a fillip to the aspirations of the Nigerian populace for true political leadership positions. The desirability of democracy over the sham of the militarized politics was succinctly put by Oluchi (119). She asserts that:

Virtually all Nigerians believed that the exit which resulted to the return of democratic government will finally put paid to the leadership problems, which characterized the military regime. This explains the ardour with which the Nigerian populace embraced the return of civil rule in 1999.

Democracy that was enthroned in Nigeria some seventeen years ago is a function of the activist role played by the media. In this regard Adeyemi (117) notes that: Press has therefore succeeded in fulfilling one of the fundamental requirements of acceptance in the new world order- Democracy.

Theoretical Mooring

This study is hinged on the Agenda Setting Theory (AST). The AST which was traditionally put forward by Maxwell McCombs and Donald Shaw (1972) and reconfigured by McQuail (2010) as a popular theory which demonstrates that the more attention the media pay to a subject matter, the more importance is given it by a media audience. Okhaku (2011) in examining the theory adjudged the media, especially the press as determining what is crucial and relevant in society and it is this ability to confer importance that sets it out.

Dating decades ago, McCombs and Shaw (1972) had in their very extensive and influential research on the impact of the media in the 1968 presidential elections which proved that the voting behaviour of electorates was greatly influenced by the salience the media conferred on the election campaigns. Similar researches were done in the US to study the agenda setting of the media and its correlation with elections.

Many scholars of repute have written extensively on this popular media theory which crowns a subject matter by harping on it and delivering it for public consumption. This role of the media gives it a kingmaker status. Whatever the media says it is, that is what it is. Baran (2002) sums up this theory when he posited that the ” media may not tell us what to think, but media certainly tell us what to think about.” The consistency and repetition of programmes by television medium signal to the viewers the imperatives of the issue or event. The roles the media have been playing/ought to be playing/should be playing in the political communication sustenance is the context in which the research is anchored.

The Nigerian Media and Political Praxis

It has become imperative to discuss the history of the Nigerian media in the same breath with Media and Politics as the Nigerian media were birthed for nationalistic struggles. Although newspapers like “Iwe Irohin” and others of its ilk predate the “West African Pilot” by Dr. Nnamdi Azikiwe, Omu in his work “Press and Politics in Nigeria (1880-1937) on the history of the Nigerian press, gives credence to the fact that the newspapers were established to fight colonialism and dominance by the British.

John and Julius (45) assert that:

Nigeria’s foremost nationalists: Dr. Nnamdi Azikiwe, Chief Obafemi Awolowo, Anthony Enahoro and M.C.K Ajuluchukwu, to mention a few, used their newspapers as veritable tools to fight against and to dethrone colonialism and for the establishment of independent democratic Nigeria.

The history of the Nigeria Press cannot be complete without the mention of the electronic media. The period between 1950s and 1960s witnessed the establishment of radio and television stations, as well as the growth of the print media. Balogun (23) recounts that prior to independence, the Nigerian Broadcasting Service (NBS) was under the administration of the British government. The Federal Government, no doubt, inherited the NBS and all ministries of information as legacies of the colonial government. It was not until in 1959 when the first ever television in Nigeria came on stream in Ibadan known as WNTV. It also became the first television to go on air in Africa.

Today, from the Nigerian Television Authority (NTA), Federal Radio Corporation of Nigeria (FRCN) to state owned broadcast media, there has been a proliferation of broadcast media ever than before. This is not to mention the various privately owned radio and TV stations across the country. All these media organisations join the newspapers, magazines, news agencies and the social media in keeping the public abreast of electoral activities before, during and after elections.

The history of the Nigerian press reveals that the press played an important role in the struggle for the country’s independence. Okenwa (22) explains functions of the media as thus: Nigerian Newspapers have played an active role in the society, relaying news of politics and political strife and stimulating discussions on variety of matters of public interest. According to him, Late Dr. Nnamdi Azikiwe was among the eight West African journalists that visited Great Britain in 1943 to submit a proposal in that regard to the British government.

The Impact of the Media on Nigeria’s Democracy. .

Information Role

As earlier discussed in the historical perspective of this paper, the whole business of the Press arose from the need to awaken the dormant consciousness of the people towards good governance through a credible, free and fair electoral system. Quoting Zik, Anegbode and Azelama (218) state that “There is no better means to arouse the African people than that of the power of the pen and tongue. The Nigerian press has lived up to expectation in spreading useful and developmental information to its society. This accounts for the news stories, editorials, commentaries, interviews and other information giving activities of the media in both the Print and electronic media. The media has helped the Nigerian people to keep abreast of the developments in the political space of the country. The “Nigeria Decides” programme on NTA and the “Mandate Studio” on FRCN during elections as well as many special programmes created by private television and radio stations on the elections, typify the information giving role of the media in making the electorate to get a “blow by blow” account of the electioneering and the profiles of their potential leaders.

Stressing on the importance of the information role of the media, Opubor (24) asserts that:

Many people in our urban areas will find it difficult to imagine life without the media. Just think how it would feel to wake up one morning, turn on your radio set and receive nothing but static noises. Many of us would not want to experience such a deprivation more than once in a lifetime.

The scenario painted by Opublor shows the deprivation we could suffer without the media in the society.

Leadership Roles

The Nigerian press has always been useful as a medium for structuring the political landscape of the country, an avenue for agitation and proper political leadership. One of the tenets of the social responsibility theory is enlightening the public and making them capable of self-governance. This tenet therefore puts on the shoulders of the media, the responsibility to ensure good leadership in the society in which it operates. Anegbode and Azelama (218) wrote on the leadership role of the media in ensuring independence for Nigeria, when they affirm that:

One of the instruments of African (Nigerian) Nationalism therefore, was frequency or longevity; each Nationalist newspaper was a vehicle for the formation of public opinion. The press was a medium for agitation and political leadership.

The press referred to here, were the newspapers like Iwe Irohin, The Comet, Lagos Times, West African Pilot, etc, which were instruments for fighting colonialism or bad policies in different capacities. The aim was to arouse empathy and political awareness in the demand for independence. The media does not only agitate or draw attention to the bad polices of government but also drum support for the positive initiatives of government. The efforts of the press in lending to credible government policy is seen in the instances of organizing press conferences and interviews, undertaking public campaigns on important national issue like the Operation Feed the Nation (OFN), the Green Revolution, Road Safety Campaign, MAMSER, Census and a host of other government programs.

The Watchdog Role

The media being described as a watchdog is in recognition of its watchful and criticizing role against the bad practices of the government. Ralph Akinfeleye describes Journalist (media) as “corps of intrepid reporters who were always caught in the web several steps ahead of the goons” (quoted in Ugulah and Erebi 12). The political leaders and their cronies at one time or the other try to find ways to tailor the constitution to suit their selfish needs and aspirations. Ugulah and Erebi (12) agrees with Ralph’s position on the power of the media to avert such activities when he maintains that:

…Obasanjo’s third term agenda would have succeeded but for the vibrant media and a coalition that Nigerians were properly informed to resist the unconstitutionality.

Olusegun Obasanjo in pursuit of third term in office, an attempt to remain in power for long, motivated the law making organ of the government to attempt to circumvent the constitution. But the media in performing its watchdog role drummed publicity to this ignoble act and his ambition to perpetuate himself in office longer than necessary was truncated. Another example bordering on Obasanjo that the media called attention to and criticized was his donation of a huge sum in millions of naira to his party – the Peoples Democratic Party (PDP) during the 1998 local government elections. The 2015 election is one still fresh in our minds. Sahara Reporters and Premium Times inundated us daily with cases of fraud in the electora system. The latest is the Abia State imbroglio and the rulings and counter rulings from the courts.

The Electioneering Role of the Media

The mass media is very useful in the electoral process of any nation. The media in its agenda setting role help the electorate to have an insight into the personalities of the political office seekers and their party manifestoes. During the transition from the military to democratic rule between 1998 and 1999, the media lived up to its expectation by keeping the public abreast of happenings in the political space of Nigeria. This explains why the Tell Magazine did a countdown to the handover in every single issue of its publication between July 1998 and May 1999 The late Mr. Tunji Oseni (a senior Journalist) organized an agenda-setting seminar for newsmen in August 1998, entitled “The Media and Transition” to reflect on the transition programme (Olukoyun 2).

Electoral Reforms

The role of the mass media is essential to the political and electoral process in any country. It is worthy of note that the media in Nigeria has played a positive role in the process. During the last elections in Nigeria, the media was alive to its duty of creating awareness, sensitizing and mobilizing the electorate to participate in the election. This is evident in the various media coverage, interviews of politicians, giving insights into their profiles and making their manifestoes heard. The publicity no doubt helped Nigerians to make their choice on whom to vote for.

Although elections are over and elected officers are already serving in different appointive capacities, the credibility of the elections are still being questioned as evidenced in the election tribunals. The media is also at the forefront of the agitation for electoral reforms by reporting the irregularities and malpractice that characterize the 2015 elections and calling for immediate action after the election. In President Umaru Yar’Adua’s inaugural speech (VOA news May 29th, 2007) he accepted that the 2007 general elections was flawed with irregularities and therefore promised to make reforms. In his words: “I will set up a panel to examine the entire electoral process with a view to effecting reforms and to ensure that we raise our general elections to met international standards. The press did not only go to town with reports of election malpractices but are also part of the changing process. Reuben Abati, Chairman, Editorial Board of the Guardian Newspaper emphasized this stand when he observed that “the media has played a role in the electoral reforms by carrying out civil campaign on problems of the electoral reforms and are doing a good job of it” (the Sun March 18, 2008).

The Nigerian media professionals have in furtherance of the electoral reform process attended a training organised by the International Republican Institute (an international body that ensures the growth of democracy in countries of the world) to train journalists to effectively report the major issues at stake during electoral reform process. The trainingl enabled them to educate the citizenry on the process and improve the technical competence of participants.

Conclusion and Recommendation

This paper has chronicled the role of the media in Nigeria’s emerging democracy from informational, leadership, watchdog, electoral reforms and a plethoral of others roles to affirm that the media is indispensable in any polity where democracy is practised and where a credible electoral system is germane. Even in autocracy, the media is needed for it to function. Armed with the knowledge of the indispensability of the media, we wish to recommend that government should provide a conducive environment for the press to flourish. That one way to ensure a free and fair electoral system in Nigeria is to carry the media along as partners in progress. It is only through the media that elections are not only regarded as being credible by are seen by all as being so. Also the press needs not   to be cowered or shouted down.

Besides, the ownership of the media should not be made to have overriding influence on its offerings to the detriment of the public. As difficult as it may sound, regulations can be put in place but the press should not the muzzled with the ownership or control apparatus.

References

Adeyemi, A. “Democratic Governance and Fettered Press in Nigeria: The Fourth Republic Experience.” (Ed.) Ukala Sam C. Abraka Studies in African Arts 1: African Arts and National Development. Ibadan: Kraft Books Limited, 2006. 150-161

Akinfeleye, Ralph. Issues in Nigeria Media History: 1900-2000 AD: Lagos: Malthouse Press Limited, 2003.

Anegbode, John and Azelama, Julius. “The Mass Media and Nation Building in Nigeria”. International Journal of Government and Development 1:1 (2003) 209-218.

Balogun, B. “The Role of the Press in Nigeria’s Politics”. The Politics Official Journal of NAPSS 1:1 (1985) 23-31.Berger, G. Media and Democracy in South Africa.

Baran, S. J. 2002. Introduction to mass communication: Media literacy and culture, Second Edition. Boston: McGraw-Hill Books Company.

Federal Government of Nigeria (FGN). Constitution of the Federal Republic of Nigeria. Abuja: FGN, 1999.

McCombs, and Donalds, Public Opinion Quarterly, 1972.

Okenwa, Nnamdi. Perspectives in Media Management. Enugu: Ziks Chuks Communications, 2001.

Okhakhu, M. A., and O. S. Omoera. 2010a. “Broadcasting and society: The question of functionality in the Nigerian Mediascape.” Journal of Black and African Arts and Civilization 4(1): 71-86.

Oluchi, Jigli. “Imperatives of Democratic Leadership: The Example of Harcourt Whyte in Ola Rotimi’s Hopes of the Living Dead”. Iroro: A Journal of Arts 10: 1&2 (2005): 119-126.

Olutokun, Ayo. “Media Accountability and Democracy in Nigeria. 1999-2003”. African Studies Review 47:3 (2003): 1-22.

Omoera, Osakue S. “Community Radio in Africa: An Imperative for Grassroots Development”. Iroro: A Journal of Arts 11: 1&2 (2006): 256 -263.

Omu, Fred. “Journalism in Nigeria: A Historical Overview”. A Seminar Paper Presented at the NUJ Press Week, Ilorin, Kwara State, Nigeria ,2000.

Opubor, E. “The Nigeria Media and Governance, A Paper Presented at the NUJ Week in Lagos State, Nigeria, 2002.

Ugulah, Bright and Erebi, Robinson. “Mass Media and Political Developments in Nigeria”. Reach: A Publication of the Institute of Mass Communication and Information Management of Nigeria 1: 3 (2008):7-13

“The Electoral Reforms”. The Sun Newspaper (Lagos) Mar 18, 2008:16

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Khutbah: An Islamic Perspective

Khutbah: An Islamic Perspective

INTRODUCTION

1.0 Concept of Khutbah

Khutbah is derived from the Arabic word “Khataba” which is translated as preaching or sermon.

Khutbah is defined as sermon or talks on oral or religious issues usually given by an imam or leader during service.

And there is sermon delivered on Friday before Jumu’at prayer and there is Khutbah (Sermon) delivered at any Islamic gathering (including Khutbah on Eid-ul-Afitr and Eid-ul-Kabir Days).

According to Islamic teachings, Khutbah is an advice or admonishment that will lead to consciousness or fear of Allah, and will lead one to moral uprightness.

The Khutbah however, refers to Khutbah Al-Jumu’at, usually meaning the address delivered in the mosque at weekly (Noon) Friday prayer. The validity Khutbah (Sermon) is a condition for the validity of Jumu’at (Friday) prayer.

O you who believe (Muslim)! When the call Is proclaimed for the Salat (Prayer) on the Day of Friday (Jumu’ah Prayer), come to the Remembrance of Allah (Jumu’ah religious talk) Khutbah and leave off business that is better For you if you did but know. Q62:9

However, the Khutbah (Sermon) must contain items of preaching, guidance, and admonishing the congregation about religion implication and the does and done of Allah (S.W.T).

2.2    KHUTBAH DURING PROPHET

The prophet (S.A.W) first Khutbah in Madina addressed Muslims on the fear of Allah.

All praise is due to Allah. I thank him and seek his aid. I ask his forgiveness and seek his guidance. I believe in him and do not deny him. I am the enemy of those who reject belief in him I bear witness that there is no one worthy of worship, other than Allah, him alone without partner, and that Muhammad is his servant and messenger whom he sent with guidance, true religion, light and advice after a long gap of time when no messengers were sent, knowledge was little, people were misguided and time appeared to have stopped as the day of judgment approached.

Whoever obeys Allah and his messenger is wise and whoever disobeys them is astray, wasted and has lost his way far from the true path. I advise you to fear Allah and be conscious of him. Be conscious of what Allah warned you of himself. There is no better advice than that or a better reminder. It is a shield for those who follow this advise carefully and cautiously and it is and aid, and the truth that will get you what you aspire for on the Day of Judgment. Whoever establishes a good relationship between him and Allah, secretly and openly, only to seek the pleasure of Allah, will benefit in this life and be saved in the afterlife when he will be in dire need of the good deeds he earned before death. Man will then wish that there were a great distance between him and anything else other than taqwa.

Allah warns you about himself and he is kind to his servants. Allah, who has spoken the truth and fulfilled his promise, has said;

“I do not change my words and I do not oppress my servants” (Q50:29).

Fear Allah in your present and future affairs, in secret and in the open for (Allah has said:) “Whoever fears Allah, his sins will be forgiven and his reward will be many fold” (Q65:5) and “whoever fears Allah will achieve great success” having taqwa (fearful awareness of Allah) protect man from Allah’s anger protects him from his wrath. Taqwa illumines the face, pleases the lord and elevates the rank.

Take what is determined for you and do not neglect your relationship with Allah. He has taught you his book, laid down for you his path so that he know which of you are the lairs. Therefore, do good, just as Allah has done good to you and be enemies to his enemies. (for Allah has said;)

“And strive in the way of Allah sincerely for he has chosen you and named you Muslims” (And “that those who have died (Striving in his way) might die after a clear sign (Had been given to them) and those who go on to live might live after a clear sign (Had been given to them)” (Q8:42).

There is no strength other than by Allah, thus increase the remembrance of Allah and work for what will come after death, for whosever builds a good relationship with Allah, Allah will protect him from the harm or need of people. Allah surely decrees what is destined for mankind, where as they have no control over him and he has in store for them what they cannot have in store for him Allah is great. There is no power except by Allah, Elevated, the great.

Also, the prophet (S.A.W) delivered his last sermon which is known as Khutbatul wada (farewell sermon) on the Uranah valley of amount Arafat.

His words were quite clear and concise, and were directed to the entire humanity. After praising and thanking Allah, he said:

O People I lend me an attentive ear, for I know not whether after this year I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O people I just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your lord and that He will indeed reckon your deeds.

Allah has forbidden you to take unusual (interest). Allah destroys interest and gives increase for charities. Q2:276

Therefore all interest obligation shall henceforth be waived, your capital, however, is yours to keep, you will neither inflict nor suffer any inequity.

Allah has judged that there shall be no interest and that all interest due to Abbas ibn Abdulmuttalib (prophet’s uncle) shall henceforth be waived.

(musnud Ahmad 19774).

O people! Beware of Satan for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O you who have believed, enter in to Islam completely (perfectly) and do not following the footsteps of Satan, indeed, he is to you a clear enemy. Q2:208

O People! It is true that you have certain rights in regard to your women, but they also have rights over you.

O mankind, fear your lord, who created you from its mate and dispersed from both of them many men and women, And fear Allah, through whom you ask one another and the wombs, indeed Allah is ever watching over you. Q1:1

Remember that you have taken them as your wives, only under Allah’s trust and with his permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness.

Let a man of wealth spend from his wealth, and he whose provision is restricted let him spend from what Allah has given him. Q65:7

And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste.

O people listen to me in earnest, worship Allah, say your five daily prayers (Salah) and give your wealth in Zakat.

And establish prayer and give Zakah and bow with those who bow (in worship and obedience). Q2:43

Fast during the month of Ramadan and perform Hajj (pilgrimage) if you can afford to.

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous Q2:183

Pilgrimage to Allah’s house is a duty unto mankind, for those who have the means (physical and financial) to undertake the journey Q3:97

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab, also a white has no superiority over a black except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslim constitute one one brotherhood. Nothing shall be legitimated to a Muslim, which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefore do injustice to yourselves. (Masnud Ahmad 19774).

Remember one day you will appear before Allah and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone.

And do not mix the truth with falsehood or conceal the truth while you know (H) Q2:42

O people! No prophet or apostle will come after me and no new faith will be born.

Muhammad is not the father of (any) one of your men, but (he is) the messenger of Allah and seal (last) of the prophets. Q33:40

Reason well therefore, o people and understand words, which I convey to you. I leave behind me two things, the Qur’an and the Sunnah (Hadith) and if you follow, you will never go astray.

All those who listen to me shall pass on my words to others and those to others again, and may the last ones understand my words better than those who listened to me directly. (Masnud Ahmad 19774).

Be my witness, o Allah that I have conveyed your message to your people.

This day I have perfected your religion for you, completed my favor upon you and have chosen for you Islam as your religion. Q5:3

There is no power except by Allah, Elevated, the Great.

2.3    KHUTBAH OF KHULAFA’UR RASHIDUN

The first Khutbah (sermon) of Abubakar As-siddiq after he had been elected as caliph (successor) addressed the Muslims on Governance, justice, relationships between the ruler and citizens, eternal and domestic affairs

All praise is due to Allah and may the peace, blessings be upon his noble messenger (SAW) I bear witness that there is no one worthy of worship, other than Allah, Him alone, without partner and Muhammad is His messenger whom He sent with guidance and true religion to mankind’s.

O people I have been appointed over you, though I am not the best among you, If I do well, then help me, and if I act wrongly, then correct me.

Truthfulness is synonymous with fulfilling the trust and lying is equivalent to treachery. The weak among you is deemed strong by me, until I return to them that which is rightfully theirs, Insha Allah (by the grace of God) and the strong among you is deemed weak by me, until I take from them what is rightfully (someone else’s) Insha Allah (by god grace).

No group of people abandons military or armed struggle in the path of Allah, except that Allah makes them suffer humiliation. And evil or mischief does not become widespread calamity.

Obey me so long as I obey Allah and his messenger, then I have no right to your obedience. Stand up now to pray, may Allah have mercy on your. (Al-Bidaayah Wan-Nihaayah 6/305,306).

Similarly when prophet (S.A.W) died, it was Abubakar (the first caliph) who steps in to the mosque and addressed the people, saying;

O people, verify whoever worshipped beloved Muhammad, behold! Muhammad is indeed dead. But whoever worships Allah, behold! Allah is alive and will never die;

And then he concluded with a verse from the Qur’an Al-Kareem.

And the beloved Muhammad is but messenger have gone before him; if then he dies or is killed, will you turn back upon your heels? Q3:144

KHUTBAH (SERMON) OF UMAR IBN AL-KHATTAB

After Umar Ibn Al-Kattab was appointed as the second caliph (successor), in his first Friday Khutbah (sermon), he appealed to the congregation, explaining that during the lives of the prophet (S.A.W) and Abubakar, he assumed upon himself the role counter balancing their softness.

He gave this sermon after praising Allah and thanking him for his favors he said,

The mantle of caliphate has fallen on my shoulder’s I wear it before god that I never coveted this offices, I wished that it would have developed on some other person more worthy than me.

In the performance of my duties, I will seek guidance from the holy book and will follow the examples set by the holy prophet (S.A.W) and Abubakar. In this task, I seek your assistance. If I follow the right path, follow me. If I deviate from the right path, correct me so that we are not led astray.

Now brothers I offer a few prayers and you say Ameen to them.

O Allah, I am hard make me soft to promote the truth, to comply with your injunctions and to aspire.

For better life in world hereafter.

O Allah, soften my heart for faithful so that I attend to their needs with a sense of dedication.

O Allah give me the power of self criticism and self-assessment.

O people, you have some rights on me which you can always claim. One of your rights is that if anyone of you comes to me with a claim, he should leave satisfied. Another of your rights is that you can demand that I take nothing unjustly from the revenues of the state. you can also demand that I fortify your frontiers and do not put you in danger it is also your right that if you go to battle I should look after your families as a father would do this while you are away.

O people, remain conscious of Allah, forgive me my faults and help me in my task. Assist me in enforcing what is evil. Advise me regarding the obligations that have been imposed upon me by Allah.

I seek the forgiveness of Allah, for me and for you. May the peace and blessing of Allah be upon our noble Prophet Muhammad (S.A.W).

There is no power except by Allah, Elevated, the Great.

KHUTBAH OF CALIPH UTHMAN IBN AFFAN

The last Sermon (Khutbah) preached by Uthman Ibn Affan the third Caliph before a congregation ordained the Muslims to fear Allah in all their actions.

All praise is due to Allah. I thank Him and seek His aid may the peace and blessing of be upon his final messenger (S.A.W).

Verily Almighty Allah has only given you this world so that through it you may seek the next. He did not give it to you as something to rely on. Verily this world will vanish and the next will endure.

O people perishable things must not make you headless and distract you from things everlasting. Prefer that which endures to that which perishes, for this world will pass away and Allah is the ultimate goal of our journey.

O people fear Almighty Allah, for pear of Him is a shield against evil and a means to dwell with Him.

Whosoever, fears Allah, his sins will be forgiven and his reward will be many fold Q65:5

O people beware test God’s (favor towards you) be altered, Cling to your community and do not be divided in two factions.

He brought your hearts together so that by His blessing you became brothers. Q3:103

He concluded his Khutbah by saying Allah is great, there is no Power except by Him the Elevated.

KHUTBAH OF ALI IBN ABU-TALIB

On the day of Eid-ul-Fitr, the fourth Caliph (Successor) Ali Ibn Abu-Talib delivered a sermon in which he said:

All praise is due to Allah, may peace, blessings be upon his noble messenger.

O people! Verily this day of yours is the day when the righteous are awarded and the wretched are losers. It is a day which is similar to the one on which you shall be standing (before your lord).

Therefore, when you come out of your homes to go places of your prayer, remind yourselves about the day when you come out your homes to go to places of your prayer, remind yourselves about the day when you (your souls) shall come out of your bodies to go to your lord. When you stand on places of your prayer, remind yourselves of your standing in the presence of your Lord (on the day of Judgment). And when you return to your homes (after prayer), remind yourselves about your returning to your homes in Paradise.

O servants of Allah! Verily the minimum reward for those men and women who fasted (during Ramadan), is an Angel, who calls out to them on the last day of the last day of the month of Ramadan.

O servants of Allah! Verily the minimum reward for those men and women who fasted (during Ramadan), is an angel, who calls out to them on the last day of the month of Ramadan.

O servants of Allah! Rejoice the glad tiding that all your precious sins have been forgiven.

He conclude his Khutbah (sermon) by saying Allah is the most powerful and uncomparable. I seek the forgiveness of Allah, for me and for you. Send blessing on your prophet (S.A.W) may Allah’s peace blessing and mercy be upon him.

2.4    KHUTBAH OF PROMINENT SCHOLAR

A prominent scholar in Nigeria sheikh Ahmad Mahmud Gumi on his Khutbah (sermon), discusses the destination of all suicide Bombers is Hell.

All praise is due to Allah and bear witness that there is no one worthy of worship except him alone, without partner and Muhammad (S.A.W) is his servant and messenger whom he sent with guidance and true religion.

O people! The prophet (S.A.W) is a mercy for mankind. He said the way to paradise is easy for those that follow his path.

Everybody in my Ummah is going to enter the paradise except he who refuses. And whoever obeys me enter the paradise and whoever disobeys me he has indeed refused (Al-Bukhari).

O people! For those that indulge themselves in Islamic sects violent, and agrees to use themselves as bombs do more than die in vain. Despite this ease of entering paradise, those that commit suicide for whatever reason have guaranteed for themselves the Hell Fire forever.

O people! Be aware that nobody should deceive you to take your own lives, saying that real jihad (striving or struggling) is fought to either win or get martyrdom.

The Shahadah (Affirmation) is gotten when killed by enemy action.

So let those fight in the cause of Allah who sell the life of this world for the hereafter. And he who fights in the cause of Allah and is killed or achieve victory we will bestow upon him a great reward. Q4:74

O people! It is forbidden to wish for death, talks less of committing suicide.

Do not wish for death I would wish for it (Al-Bukhari).

Islam is a practicable religion. We are required to do what we can do and leave the rest to the Al-Mighty Allah.

So fear Allah as much as you can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls. They are the ones that achieve prosperity. Q64:16

O people! Whoever therefore will be taken by fanaticism or sickness or depression to kill himself, he has condemned himself to eternity in the Hell Fire, may Allah save us from it.

Whoever will kill himself with an iron, then he would be tormented with his iron in his hand injuring his belly continuously in Hell Fire forever. And whoever will drink poison and then kill himself, he will continue sipping the poison in Hell Fire forever fall from a rock then kill himself, he will continue falling in the Hell Fire forever. (Al-Bukhari 7:670)

O people whoever will explode reason or disguise will also continue to be in his explosion in Hell Fire forever, stressing that this is what the Hadith teaches. Suicide, he warned, are tormented by the same means they employ to kill themselves.

O people! Today we see young men killing themselves with explosive in the name of jihad yet they never reflect that those leaders that send them to such adventure never commit suicide nor send their children to commit it.

Allah is great, the elevated, the most high, the most merciful. And he alone we worship and he alone we asks for help may Allah’s peace and blessings be upon our final prophet (S.A.W)

References

En.wikipedia.org/wiki/Khutbah.

<http://www.encyclopedia.com>.

www.thefreedictionary.com/Khutbah.

www.khutbahbank.org.uk/more-Khutbah.

www.suondvission.com/article/the-last.

leadership.ng/opinions/386562/last.

S15.invision.fre.com>Islamic Society of Portsmouth>.

Teachings and Articles.

Sayedi Ibrahim.wordpress.com/2012/02.

Hadithoftheday.com/umar-ibn-khutbah.

Abu Ja’afar Muhhamad Ibn Jarir Al-Tabart, Tarikh Al-Tabart (Beirut:Dar Al-Ma’Arif 1990) volume 4, page 384.

Ballandalus.wordpress.com/2013/10/2.

www.duas.org/iddduas.htm.

www.nairaland.com/1257673/all-suicide.

Surah Al-Qaf chapter 50 verses 29.

Surah At-Talaq chapter 65 verses 5, 7.

Surah Al-Anfan chapter 8 verses 42.

Surah Al-Baqarah chapter 2 verses 276, 208, 42, 43, 183.

Surah Ali Imran chapter 3 verses 144, 103, 97.

Surah An-Nisa chapter 4 verses 1, 74.

Surah Al-Ma’idah chapter 5 verses 3.

Surah Al-Ahzab chapter 33 verses 40.

Surah Al-Jumu’ah chapter 62 verses 9.

Surah At-Taghabun chapter 64 verses 16.

Masmud of Imam Ahmad Hadith No:19774.

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A Morphophonological Analysis of Selected English Language Loanwords in Hausa Language

A Morphophonological Analysis of Selected English Language Loanwords in Hausa Language

A Study Of Selected Entries From Hausa Dictionary

ABSTRACT

This dissertation examines English loan words in Hausa language and their nativisation through morphophonological processes. The contact situation between speakers of both languages through colonialism has brought about borrowing from the English language into the Hausa language. However, certain morphophonemic processes have accounted for the nativisation of such loanwords in the Hausa lexicon. The aim of the research is to examine the morphological and phonological processes that account for the domestication of loanwords from English borrowed into the Hausa language. Using morphophonemic approach as its framework, findings reveal that: insertion of extra syllables/ morphemes (Epenthesis), substitution of letters/ phonemes, deletion of letters/phonemes, shortening of long vowel sounds and metathesis are some of the morphophonemic processes that account for the nativisation of loanwords from the English language to the Hausa language.

CHAPTER ONE

INTRODUCTION

Background to the Study

Borrowing words from other languages is among the key attributes of growing languages. For any language that is determined to grow, borrowing is inevitable. This is why a language that refuses to borrow will likely die out as was the case of Vulgar Latin. There is hardly any language that has not borrowed from another throughout its existence. Harris corroborates this assertion by submitting that,

all languages have borrowed from other languages, though obviously not all to the same degree. Just to stay with your question, French has borrowed lots of words from mediaeval and scholastic Latin (as opposed to the “genuine” French words derived organically from Vulgar Latin), and modern spoken French has borrowed heavily from English (despite the strictures of purists). Sanskrit borrowed heavily from Dravidian. Classical Arabic borrowed from Aramaic, Middle Persian and Greek, and Modern Arabic dialects have borrowed lots of words from Turkish, French, English, and (in Iraq and the Gulf) from Persian. (8)

To illustrate the positions stated above further, the English language as an international or global language is unarguably the fastest growing language today because, apart from the fact that it came into existence centuries ago through borrowing from the Angles, Saxons and Jutes or the Scandinavian languages; it continues to borrow widely today from many languages of the world like French, Arabic, Italian, Portuguese, Japanese among others.
Harris’s view underscores the fact that borrowing sustains all languages of the world as long as

language contact is still a possibility today. Just as in Europe where languages like Germany, English, Russia among other languages are building up their word stock through borrowing, in Asia. Norman (72) opines that “Japanese and Korea continue to borrow from Chinese which has also borrowed from other smaller languages in China like Cantonese, Yue, Jin, Wu, Gan, Xiang, Min, Hakka, among others.”

In the African continent also, no language, be it major or minor can be said to be insulated from borrowing. Swahili and Arabic have borrowed extensively from both Asian and African languages especially those within the communities where they are widely spoken. Another African language that has continually proved to be a formidable competitor linguistically among the most widely used languages of Africa owing largely to its ability to borrow extensively from other languages is the Hausa language. The Hausa language has been able to maintain its position as one of the dominant languages in Africa largely due to its borrowing capacity. Although the Hausa language has borrowed from several other languages, one of its major lexifiers is the English language from which it has borrowed its vocabulary extensively. Examples of such loan English language words abound in Hausa which have become domesticated to suit the morphological and phonological systems of the Hausa language.

Colonialism and linguistic contact have been adduced by linguists like Baldesh (19) and Ogbuehi (26) as some of the factors that bring about linguistic borrowing. Historically speaking, it has been widely maintained that colonialism and trade were the major factors that connected African indigenous cultures with Western civilization. The relationship between Hausa leaders and British imperialists through the indirect rule is also believed to have developed as a result of the factors highlighted. According to Ogbuehi (26),

Many reasons that were not unconnected with eminent fear of hostility and resistance as well as lack of personnel made English colonialists to opt for that system of rule which made it easier to control Hausa States through the emirs without exhausting more resources than necessary. For communication reason, the English colonial masters had to resort to the services of intermediaries to serve as interpreters; passing information from the English colonialists to the Hausa emirs in the then traditional political system. Those interpreters were mostly bilinguals who spoke English as L2 and Hausa as L1.

This practice facilitated the process where many English language loanwords were transported to Hausa and they have undergone certain morphological changes which have also affected their phonological renditions. ¬

These morphological changes, according to Uba (234), could be in the forms of metathesis which he explained to mean the reordering of segments. For example, words like ‘christian’ becomes ‘kirshn,’ ‘flask’ becomes ‘flaks,’ and so on. There is also Epenthesis which refers to sound insertion or addition between vowels or consonants of the borrowed word. For example, ‘resignation’ becomes ‘resigination’ and ‘British’ becomes ‘Biritish’ respectively. In the case of Ecthlipsis which according to Tiffen (13) refers to the deletion of sound segment especially when they occur at penultimate positions of a word, preceded by a vowel and followed by the morpheme ‘s’. For example, ‘goods’ becomes ‘gus’, ‘minutes’ becomes ‘minis’, ‘characteristics’ becomes ‘karakteristis’ and so on. As could be noticed, ecthlipsis is the opposite of epenthesis. This means that morphophonemic analysis takes place at the levels of morphological and phonological changes respectively.

Thus, this study intends to examine some of the borrowed words of Hausa from English and analyse the possible morphophonemic changes that have taken place before their naturalization into the Hausa linguistic or communication system.

Statement of the Problem

Over the years, the Hausa language has witnessed significant growth and recognition both nationally and internationally as it assumes the position of a first, second or foreign language. Undoubtedly, this significant development cannot be detached from the “expertise” of the Hausa language when it comes to borrowing of lexical items from other languages generally, and particularly the English language to enrich its vocabularies.

The problem, however, is that most of the borrowed words from the English language into the Hausa language have hardly maintained their original forms in both pronunciation (phonology) and spelling (morphology). It is against this background that this study sets out to describe the morphophonemic factors responsible for the changes that lead to the ‘’nativisation’’ or ‘’Hausanisation’’ of certain English loan words into the Hausa language.

Aim and Objectives of the Study

This research work is aimed at exploring and analysing the morphophonological changes of Hausa loanwords borrowed from the English language. The objectives of this research are:

i. To analyse the changes in the syllable structure of the loanwords from both the donor language and the host language (English to Hausa)

ii. To investigate the loss and addition of phonemes or syllables from the donor language to the host language. (English to Hausa)

iii. To establish the factors or processes responsible for these changes that seem to affect the morphological and phonological makeup of the loans from English to Hausa.

Research Questions

In order to achieve the aim and objectives of the research, answers will be provided to the following questions which are also meant to serve as a guide:

i. Are there changes that have occurred in the syllable structure of the loanwords from the English language into the Hausa language?

ii. Have these changes affected the pronunciation of these loan words that have been brought into the Hausa language from the English language?

iii. What are the morphological and phonological factors or processes responsible for these changes that have occurred in the loan words under review?

Significance of the Study

There are a number of works and researches on borrowing from both the perspectives of sociolinguists and morphologists. Also, much has been done on morphophonemic analysis across many languages of the world. But unfortunately, as advanced and as fast-growing as the Hausa language is, it lacks literature on morphophonological analysis especially with regards to loanwords from the English language that have been ‘Hausanized.’ Therefore, this research work would be of great importance to researchers by providing some clues on investigating morphophonemic related issues or more precisely by providing clues on how to explore the link that exists between phonology and morphology of Hausa in English. This research will equally be of importance to those researchers who have a great interest in carrying out researches on issues related to language contact, language death, borrowing or adoption of loan words. Another significance of this study lies in how its findings are going to benefit linguists in general and specifically morphologists, sociologists and phonologists since it is centered on these three areas of linguistics.

Scope and Limitations of the Study

This research work focused its attention on only the morphophonological changes that occurred in the English language words which have been borrowed into the Hausa language where a detailed morphophonemic analysis of such changes was carried out. In the course of the study, the research analyzed the syllable structure of the loanwords to determine where such morphophonological changes occurred. The study also investigated some important morphophonemic changes such as the loss or addition of phonemes or morphemes in the loanwords.

Although there are numerous domesticated English language loan words in the Hausa language, this work focused on only forty of such words which were selected through the purposive random sampling technique owing to the fact that analyzing all the loan words entered into the Hausa Dictionary would have been too enormous a task for a research of this nature that is constrained by time and space.

In addition, although there are many books, newspapers and even pamphlets written or translated into Hausa from the English language which featured some of these nativised English language loan words, this research, however, concentrated only on selected loanwords found in “Sabon Kamusun Na Hausa Zuwa Turanci ” which means: “Modern Hausa-English Dictionary” compiled by Bayero University and published by the Centre for the Study of Nigerian Languages in 2006. Also, the study was limited to the morphophonemic analysis of the syllables and morphemes of the selected words. The phonemic aspects such as stress or tone will be excluded as they will not be extensively discussed in details. The fact that the study cannot account for all the English loanwords into Hausa language limits the generalization of the research findings because exceptions to whatever has been described are likely to abound.

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THE SOURCE OF ISLAMIC CIVILIZATION IN ARTS AND SCIENCES

THE SOURCE OF ISLAMIC CIVILIZATION IN ARTS AND SCIENCES

INTRODUCTION

Knowledge is the bedrock of human civilization progress and development. Contemporary Muslims all over the world need not to fold their arms but re-awake from their slumber in order to regain their intellectual capabilities as the custodians of knowledge, progress and civilization.

Islam as a dynamic religion did not leave any stone unturned. Islam has indeed covered all aspect of human, plant and animals life. Both science and modernization derived their origin from Islam.

Therefore, Islamic civilization came from the Quran and Sunnah of prophet Muhammad (SAW) therefore any civilization that does not conform to the injunction of Allah is not a civilization. A civilization must have its tools in the Quran and the Sunnah before it can be accepted as an Islamic civilization.

Islamic civilization can be defined as advancements of mankind and achievements recorded by the Muslims as a result of strict following of the commands of Allah and his prophet (SAW). Religion of Islam is the basis of Islamic civilization because Islam is the complete way of life.

A Muslim finds all requirements of his life from the Al-Quran and Sunnah of the prophet Muhammad (SAW). Therefore a lot has been said about Islamic civilization what is it? Islamic civilization could be defined as an advanced level of social and cultural development which makes Muslim community (the Ummah) distinct from other communities and which makes life comfortable for Muslims and those who live amongst them.

The extremely rapid and unprecedented wide spread of Islam within its first 100 years brought with it a civilization, the type of which was never witnessed and on which todays so called western civilization was build. The era of Islamic civilization spanned a period of about 1000 years from Islamic 1st to its 10th century I.e. from about 700 to 1700 C.E during this period Engineers, scholars and Traders of Islamic world contributed enormously to the Arts, Agriculture, Economics, Industry, Literature and Science etc. both by preserving and building upon earlier traditions and by adding many inventions and innovations of their own. By the year 900 C.E, Muslims had established an Islamic empire, the largest that the world had ever seen. About that period, and Islamic civilization was inaugurated by the ascension of the Abbasid caliphate name after the prophets uncle, Al-Abbas and the transfer of the capital to Baghdad in Iran from Damascus in Syria that was under the Umayyad(name after Mu’aweyyah who succeeded the caliph Ali Ibn Abu Talib).

The Abbasid were influence by the Quran and Hadith injunction that stress the value of knowledge during this period. And Islamic civilization became the unrivalled intellectual Centrefor science, philosophy, medicine and education, as Abbasside championed the course of knowledge and established the equivalent of today’s universities called Baitul Hikmah (house of wisdom) in Baghdad where both Muslim and non-Muslim scholars gathered and translated all the worlds knowledge into the Arabic language. Many classical works that would otherwise have been translated into Turkish, Persian, Hebrew and Latin. During this period the Muslim world was a huge reservoir of cultures that collected analyzed and significantly improved on the knowledge gained from the ancient Roman, Chinese, and India, Persian, Egyptian North African and the rest.

By this time the Islamic civilization has reach its peak and it is this time we reach to the Golden Age of Islamic civilization.

THE DIFFERENCE BETWEEN ISLAMIC AND WESTERN CIVILIZATION

DIFFERENCEISLAMIC CIVILIZATIONWESTERN CIVILIZATION
1.    SourceØ Al-QuranØ SunnahBoth of it for truth, moral value and law.Ø Bible until 17th centuryØ PhilosophyHuman intelligence decides truths and laws.
2.    BeliefØ Tawhid Allah as the one creatorØ Secularism, everyone has its private choice. It means everyone is free to embrace whatever they want but without claiming it as absolute truth.
3.    Responsible personØ Present of Khalifah. Man is govern the authority on the earth as a deputy of Allah.Ø It is depending on the individual itself.
Ø Morality and ethics cannot be separated from Islam.Ø Morality is the proper education and personal choice and not a matter of what religion says.
Ø All believers leaves as brothers (Ummah).Ø All humans are one community.
Ø Man is free to practice and apply the law that decreed by Allah (sharia).Ø No one has the right to claim leadership and superiority based on religion, but all is based on the secular laws.

GENERAL CHARACTERRISTICS OF ISLAMIC CIVILIZATION

Islam was destined to be a world religion and to create a civilization which stretched from one end of the globe to the other. Already during the early Muslim caliphates first the Arabs then Persian and later the Turks set about to create classical Islam civilization and soon thereafter Muslim kingdoms were established in the Malay Indonesian world while Chinese Muslims flourished throughout china.

Islam is a religion for all people from whatever race or background they might be. That’s why Islamic civilization is based on a unity which stands completely against any racial or ethnic discrimination.

The four rightly guided caliphs contributed in one way or the other to the religion of Islam upon death of the prophet, Abu-Bakr became the first caliph and first male to embrace Islam. That is Islam brought civilization in the sense that in any community or society or organization there must be a leader to rule and he rule for two years while Umar who was the second caliph for a decade and during whose rule Islam spread extensively East and West conquering the Persian empire Syria and Egypt. It was Umar who marched on foot at the end of Muslim army into Jerusalem and ordered the protection of Christian sites, Umar also established the first public treasury administration.

He established many of the basic practices of Islamic government and he was succeeded by Uthman Ibn Affan who ruled for some years during his time the Islamic expansion continued, he was known for the noble Quran copied and sent to the to the four corner of the Islamic world, he was in turn succeeded by Ali Ibn Abi-Talib who was known to this day for his eloquent sermons and letters and also for his bravery. With his death the ruled of the rightly guided caliph who hold a special place of respect in the heart of the Muslims came to an end.

The Umayyad caliph established in 661 was to last for about a century. During this time Damascus became the capital of and Islamic world which stretched from western borders of china to southern France. Not only did the Islamic congress continue during this period through north Africa to Spain and France, in the west and to Sind, central Asia and Tranoxiana in East but the basic social and legal institutions of the newly founded Islamic world.

THE ABBASIDS PERIOD

The Abbasids who succeeded the Umayyad’s shifted the capital to Baghdad which soon developed into an incomparable center of learning and culture as well as the administrative and political heart of a vast world. The ruled for over 500 years but gradually their power warned and they remained only symbolic rulers best owing to their legitimacy upon various sultans and princes who wielded actual military power.

The Abbasid caliphate was finally abolished when Huallaga, the Mongol ruler captured Damascus one of the Umayyad princes escape and made the long journey from there to Spain to found Umayyad rule there. Thus beginning of the golden age of Islam in Spain. Cordoba was established as the capital and soon became Europe’s greatest city not only in population but from the point of view of its cultural and intellectual life.

Islam was destined to become a world religion and to create a civilization which stretched from one end of the globe to another, Allah says in his glorious Quran (Q 11:43), “thus we have appointed you a middle nation that you may be witness upon”

In the 13th century both Africans and India became great centers of Islamic civilization and soon thereafter Muslims kingdoms were established in the Malay-Indonesian world while Chinese Muslims flourished throughout China. Islam is a religion for all people from whatever background they might be, that’s why Islamic civilization is based on a unity which stands completely against any racial or ethnic groups as the Arabs, Persian, Africans, India etc. embraced Islam and contributed to the building of Islamic civilization and incorporating their science of learning and culture into its own world view.

As long as they did not oppose the principles of Islam, each ethnic and racial group which embraced Islam made its own contribution to the one Islamic civilization to which everyone belonged. The religion of Islam was itself responsible not only for the creation of a world. Civilization in which people of many different ethnic backgrounds participated, but it played a central role in developing intellectual and cultural life on a scale not seen before about eight or nine hundred years. Arabic remained the major intellectual and cultural and scientific language of the world

It is an indisputable fact that any recognized civilization must consist of four main element which are Economical resources, Political systems, Moral traditions and Science and Art. The development and progress of a civilization requires many factors such as Religion, Language and Education. The collapse of civilization stems from factors which are opposite of those which lead to its rise and development; the most important of these destructive factors include moral and intellectual decadence, lawlessness and breakdown of social systems spread of oppression and poverty.

GENERAL CHARACTERISTICS OF ISLAMIC CIVILIZATION

  1. It is based on a foundation of absolute oneness in belief. It was the first civilization that proclaimed the message of One God Who has no partner or associate in His rule and dominion; He is the Only One Who is worshipped and He is the Only One Who is sought.

Allah Almighty Says what means: {It is You we worship and You we ask for help.} [Quran 1: 5]

He is the One Who honors and humiliates, Who gives and withholds, and there is nothing in the heavens or on earth that is not subject to His dominion and held in His grasp.

This sublime understanding of the concept of oneness has a great effect in raising the level of mankind and of liberating the masses from the oppression of kings, nobles, powerful men and the clergy; in reforming the relationship between rulers and subjects; in guiding people to Allah Alone, Who is the Creator of the universe and the Lord of the worlds. This belief also had a great effect on Islamic civilization which is virtually unique among all civilizations before or since in that it is free from all forms of idolatry and of idolatrous literature and philosophy in its beliefs, rule, art, poetry and literature. This is the reason why Islamic civilization refrained from translating the Iliad and the best of idolatrous Greek literature. It is also the reason why Islamic civilization fell short in some of the arts of sculpture and image-making, despite its prominence in the arts of inscription, engraving and architectural adornment. Islam, which declared war on idolatry and its manifestations, did not permit any expressions or relics of idolatry from ancient times to exist in its civilization, such as statues of great men, righteous men, Prophets or conquerors. Statues are one of the most prominent features of ancient and modern civilizations, because none of them took belief in oneness to the extent that Islamic civilization did.

This belief in oneness has an impact on all the foundations and systems produced by our civilization. So there is unity in its message, unity in its legislation, unity in its general aims, unity in humanity in general, unity in the way of life and pattern of thinking. Researchers studying the Islamic arts have noticed a unity of style and taste in different kinds of art, so that a piece of Andalusian ivory, a piece of Egyptian textile, a piece of Syrian pottery and a piece of Iranian metalwork, despite the differences in their forms and ornamentation, all have the same style and character.

  1. The second of the characteristics of our civilization is that it is human in its inclinations and objectives, universal in its ambition and message.

The Quran declared the oneness of mankind despite the differences in their races, places of origin and abodes. Allah Says (what means): {O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} [Quran 49: 13]

When the Quran declared this universal oneness of mankind with regard to truth, goodness and dignity, it made its civilization the factor that brought together all the brilliant minds of all nations and peoples over whom the banner of Islam flew. Hence, whilst every civilization may be able to boast of its brilliant sons of one nationality, only Islamic civilization can boast of the brilliant minds from all nations and peoples who built it. For Abu Haneefah, Maalik, Ash-Shaafi`i, Ahmad, Al-Khaleel, Sibawayh, Al-Kindi, Al-Ghazaali, Al-Faraabi, Ibn Rushd and their like were all of different origins but they were among the brilliant minds through whom Islamic civilization gave to humanity the marvelous intellectual products of sound human thought.

  1. The third of the characteristics of our civilization is the way in which it gave prominence to moral principles in all its systems and fields of activity, and never abandoned these principles or used them as means of benefitting a state, a group or an individual. In ruling, in science, in legislation, in war, in peace, in economy, in the family; it paid attention to these moral principles in legislation and in implementation of laws. In this field it reached a high level that has never been attained by any civilization before or since. The Islamic civilization left behind a legacy in that field which deserves to be admired for it alone, among all civilizations, guaranteed the happiness of man in the purest sense, not contaminated with any misery.

EXAMPLES OF ISLAMIC CIVILIZATION FROM QURAN AND HADITH

As Allah (SAW) has layer emphasis in the glorious Quran that “we have neglected nothing in the book (Al-Quran)” Quran 6 vs 38. The prophet Muhammad (SAW) has come to this entire world to perfect the character and the entire humanity of the whole world. As we stated above that Islamic civilization is solely base on the principles of Quran and Hadith. Therefore this are the examples of Islamic civilization.

UNITY OF BROTHERHOOD AND COMMANDMENT OF WHAT IS GOOD AND FORBIDDEN WHAT IS BAD.

Allah says “and hold fast, all of you together, to the rope of Allah (Al-Quran) and be not divided among yourself and remember Allah’s favors on you, for you were not enemies of one another, so that by His grace, you became brethren (in Islamic faith), and you are on the brink of a pit of fire, and he save you from it. Thus Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations etc.) clear to you, that you may be guided. Quran 3 vs 103. Let their arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (Islamic monotheism) and forbidden what is Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is day who are the successful. Quran 3 vs 104. The prophet (SAW) has reported to have said “from Abu Musa AL-Ashar that the prophet said he ever among you sees Al-Munkar (the forbidden) let him correct it with his hand and if it is not possible let him correct with his mouth and if it is not easy let him correct it with his mind, and that is the weakest believing”. (Al-Bukhari).

RECOGNITION OF OTHER PEOPLE

Islam recognizes every human being irrespective of any tribe, culture, and race, ethnic and religious background he or she comes from. Allah says “mankind were but one community (i.e. on one religion- Islamic monotheism), then they differed (later) and had it be for a word that went forth before of their lord, it would have been settled between them regarding what they differed”. Quran 10 vs 19. Similarly Allah also elaborated the same point in another chapter. He says “Truly, this, your Uma (sharia or religion) is one religion, and I am your lord, therefore worship me (alone). Quran 21 vs 92. Quran 49 vs 13. Oh mankind we have created you from a male and a female and made you into nations and tribes, that you may now one another….

RESPECT FOR LEADERS

Allah gives priority for leadership and a due respect therefore He commands respect for them, He says “Oh you who believe! Do not put yourself forward before Allah and his messenger (SAW) and fear Allah. Verily! Allah is all hearing, all knowing. Oh you who believe! Raise not your voices above the voice of the prophet (SAW), nor speak aloud to one another, less your deeds may be rendered fruitless while you perceive not. Verily !Those who lowered their voices in the presence of the messenger (SAW), the are the once whose heart has tested for piety for them is forgiveness and a great reward. Quran 49 vs 1-3

TEACHINGS OF CRISE (WAR) MANAGEMENT

As we know that Islam promulgate and encourages peace and harmony in every community. Hence Allah teach us the essence of verifying any kind of rumors, allegations or gossip before taking any concerning it. Thus Allah says “Oh you who believe! If a rebellious evil person comes to you with a news verify it, lest you harm people in ignorance, and afterwords you become regretful to what you have done. Quran 49 vs 6. The prophet (SAW) says in his Hadith “the lifestyle of an hypocrite is three, when he speaks he lies, when he promise he fail, and when a trust (Al-Amanah) is been placed before him he betrays”

KINDNESS OF THE LEADER TO THE FOLLOWERS

The Islamic civilization covers every aspect of human’s life, be it social, economic or political. Therefore, the prophet (SAW) has led an exemplary life worthy of emulation. Allah says verily, there has com unto you a messenger (Muhammad SAW) from among yourselves (i.e. whom you know well). Its grieves him that receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allah, and beg him to pardon and forgive your sin, in order that you may enter paradise and be save from hell fire), for the believers (he SAW) full of piety, kind and merciful.

CONCLUSION

Islamic civilization finds all its life from Quran and Sunnah.

Nor we leave out anything from the book (q 6 v38). Al – Quran was sent by Allah as explanation by for everything q6 V38. The prophet SAW said I was sent to complete sublime conduct of mankind (Hadith). To be guided in our day today activities we have to hold fast to the Quran and Hadith as Q33 vs 21 quotes “indeed the messenger of Allah (SAW) you have a good example to follow for him who hopes in (the meeting with) Allah and the last Day and remembers Allah’s most.”

REFERENCE

Abdulrahman I Doi (1999) Islamic History

  1. Aisha lemu (2005) Islamic Studies

Ishaq O. Oloyede, Ja’afar .M. Kaura, kareem Murtala K, Lateef O. Abbas. (2007) Exam Focus

Ahmuda Abdalati (2007) Islamic Focus

Saheehe Bukhari and Muslim

Q3:Vs 103 – 104

Q49: vs 10

Q10: Vs 19

Q21: vs 92

Q49:1-3

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