THE ROLE OF MUSLIM STUDENTS IN ENSURING EFFECTIVE
LEADERSHIP IN DEMOCRATIC SETTING
In the name of Allah, the Beneficient, the Merciful.
May the perfect benediction and salutations of the Most Perfect be perfected
upon the Noble prophet of Islam. May it be extended to his Household,
Companions and his pious Followers till the day of Resurrection. Whosoever
Allah guides, there is none to mislead. And whosoever is strayed, there is none
to guide. I bear witness that there is no deity, worthy of worship except Allah.
And Muhammad is the messenger of Allah.
To proceed,
It will be very paramount and favourable, to identify the key words in the topic
and understand them in order to appreciate the context, before dwelling into it
proper.
MUSLIM STUDENTS are category of people who are attending an educational
institution and are known to be practicing the religion of Islam.
LEADERSHIP is a process of social influence in which one person can enlist
the aid and support of others in the accomplishment of a common task
DEMOCRACY is a system of government by all the people of a country, which
forms the electorate, representative government, and freedom of speech,
religion and political opinion.
From the above definitions, it can be deduced that the Muslim students, in
ensuring effective leadership in democratic setting, is a process whereby a
section of the people in an educational institution known as Muslims play their
roles in facilitating the achievement of a common task between them and their
leaders in a system of political integration and social fragmentation of the
country
First and foremost, after the above definitions, let’s now ask whether or not
democracy is compatible to Islam?
Basically, there are three perspectives on the relationship between Islam and
democracy. First, there are those who reject democracy outrightly, claiming that
democracy and its circular nature are actually legacies of western imperialism
on Muslims states
Second, there are groups that embrace democracy in its entirety, believing that
religion should remain outside the political sphere
Finally, there are those who differentiate democracy as a political mechanism
for forming legitimate governments from it being a set of values and principles
for individuals to hold on to.
Modern democracy is a political reality that besieges most free nations today. It
has evolved through history since the ancient Greek period, resurfaced in
importance and modernized during the revolutions in America, Britain and
France and further post-modernized through periods of world wars and the new
world order.
Democracy also has many forms ranging from parliamentary, federalism and
America’s very own. Some may be particular in its process and forms but many
modern democracies today are very concerned about the fundamentals of
democratic principles: sovereignty of the people, individual liberty and equality.
In Islam, politics remains in the realms of the religion. This reflects the exact
feature of the religion as a way of life that encompasses all areas of human
interactions including his/her interaction with Allah the Almighty and his/her
interaction with fellow human beings.
Therefore, politics in Islam must meet the objectives of the Shariah (Maqasid
al-Shariyyah) which includes the preservation of the religion, life, mind,
offspring and property.
In analyzing the correlation between Islam and politics, Allal al-Faasi explains
that: “the general higher objective of Islamic law is to populate and civilize the
earth and persevere the order of peaceful coexistence therein; to ensure the earth
ongoing well-being and usefulness through the piety of those who have been
placed there as God vicegerents; to ensure that people conduct themselves
justly, with moral probity and with integrity in thought and action, and that they
reform that which needs reform on earth, tap its resources, and plan for the good
of all.”
Several Islamic scholars believe that the essence of democratic process is
actually compatible with Islamic principles. Sheikh Yusuf Al-Qardhaawi firmly
states: “The tools and guarantees created by democracy are as close as can ever
be to the realization of the political principles of elections, consultations,
consensus, and independent reasoning are also central in Islam.”
Islamic scholars see no problem in recognizing the term democracy in this
specific Islamic viewpoint. Even principles of equality, justice and human
dignity are not alien to Islam.
Realizing this distinction between principle of democracy and Islam, how then
can Muslim students effectuate the Nigerian leadership in the modern
democratic setting?
In responding to this, there is pressing need for all capable hands, to join hands
in the onerous task of developing the Nigerian leadership. This paper seeks to
urge the Muslim students to discharge their religious duties in pari-passu with
the social and political dispensations. In explaining the obligatory responsibility
upon every member of the Muslim students, in ensuring effective leadership in
a democratic setting, the role of Muslim students is indispensable. Abdullahi
bnu Umar narrated that the prophet (SAW) said: “Each of you is a shepherd,
and each of you will be asked about his flock…” In this hadith, which uses the
metaphor of the shepherd and the flock, the importance of the consciousness of
responsibility is emphasized. While attributing responsibility to all sane and
mature individuals, it is also indicated that other roles, such as being an
administrator or association like MSSN, carry a greater responsibility due to the
obligations connected with such duties. But it is contended that, you will never
have solution to a problem unless and until you know the problem. Lets first of
all, identify the problems of Nigerian leadership before discussing the roles.
PROBLEMS
MONOPOLY OF POWER
In the political theory of elite, the words of Mosca (1939) depicted it in the
following way: “The first class, always the less numerous perform all political
functions monopolizing power and enjoying the advantages that power brings.
Whereas, the second, the more numerous class is directed and controlled by the
first in a manner that is more of less legal, now more or less arbitrary and
violent and supplies the first in appearance at least with the instrumentalist that
are essential to the vitalities of the political organism.
Mosca went further to add that the elite are those few who are considered
socially, intellectually or professionally superior to the rest in any group or
society such as in political party, social club, trade union e.t.c. They are the
people who fill the positions that are strategically located in the decision making
process. They are the people who control the community on the government.
They decide who sees the president and other leaders in society. In fact, in
Africa, it is confirmed by the African scholars that we have what they regard as
‘elite recycling’- a development in which the same crop of elite continue to
occupy the topmost positions in government and equally influence the decision
making process by suppressing official positions and blocking any useful
empirical research and development.
LACK OF VISION
Much of the reasons why the democratic setting of Nigerian leadership is still
staggering and lingering since independence in 1960 are lack of vision for the
nation. Their main concern has always been and still is to retain power, and
their primary reason for want of power is the protection of ethnic tuffs. The
leadership’s primary pre-occupation in power has been the business of
managing ethnic or regional demands. No Nigerian leader has ever been able to
break away from this paradigm. They use ethnicity to fan the embers of our
national dichotomy and this tendency often exacerbates inefficiencies and
corruptions in the system
SOCIAL AND RELIGIOUS INEQUALITY
Effective political democratic action will be difficult where social and religious
inequality is great. People low on the social and religious scale are often barred
formally or informally from political developmental strategies.
ROLES
1. The students are to provide suitable and valuable supports to the leaders.
They listen, reflect, comply, question and legitimize the leader. They
encourage the leader to protect the rights of all people, regardless of
gender, race, or religion
2. The establishment of mutual relationship between the MSSN leaders and
the Nigerian leaders in order to encourage them in doing good. Allah
says: “And help one another in goodness and piety, and do not help one
another in sin and aggression…” Quran 5 V. 2
3. Students are organizational contributors who are instrumental in the
Leader’s success . their contribution is contingent upon the fulfillment of
their political needs
4. Eradicating the evil practices right from school, home, and in
government. This goes a long way to reject any act of transgression or
subjugation by the leaders. The prophet is reported to have said: “Any
one who works with a transgressor to assist him knowing fully well that
he is a transgressor, is considered out of Islam”.
5. Erasing the distance and becoming connected- in order to erase the
increasing gap of distance between the leaders and the subjects, the
leaders of Muslim students have to participate more and get connected to
the leaders. It is very difficult for leaders to maintain this relationship for
their own needs. For the purpose of effective leadership, both the leaders
and students need different things from each other. Leaders need to
achieve their objectives and students need to understand how they fit
within these objectives. Leaders often alienate their followers (students
inclusive) through their leadership style but the followers have to
understand the leadership style so as to ensure its efficiency.
6. Muslim students are to use their position to wisely speak out against the
political irregularities of any government in power through public
lectures, seminars, and publications. Abu Sa’id narrated that the prophet
(SAW) said: “The best Jihad is a word of truth proclaimed before an
unjust ruler”
7. Putting into cognizance the need for a relentless regard towards
disclosing to the public dangers of corruption and inequality ensued by
deviating from rule of law as a basic standard of democracy. It is our job
to watchout for every form of corruption and prevent it
8. Providing more insight, inspiration and good faith to stand firm on the
constitutional requirement for peace and success of democracy in Nigeria
9. Uniting the people: - The MSSN leaders are expected to inculcate the
spirit of brotherhood, unity, discipline and consciousness of Allah in the
hearts of the students so much so that even after graduation, when tested
with leadership, they can be able to deliver sincerely.
10.Peace keeping:- the Muslim students are expected to be peace keepers of
the society. They are expected to be good arbitrators, administrators and
admonishers.
Abu Sa’eed narrated that the Prophet (SAW) said: “Anyone of you who
witnesses an evil, let him change it with his hand, if he cannot do that,
then by his tongue, if he can not do even that, then with his heart, and this
is the weakest faith.”
MUSLIM
11.Commanding good and forbidding evil:- The Muslim students should not
relent howsoever, in urging one another of good-doing and preaching
against all evils. The Prophet of Islam is reported to have said: “By He in
whose hand is my soul! You will enjoin righteousness and forbid evil, or
Allah will send a punishment on you from Him. Then, you will supplicate
to Him, but He will not accept your supplication”
AL-Tirmidhi
It is the hope of this paper that by performing these roles, the endemic
corruption in the political life of the nation will be drastically reduced.
May Allah bring honour and victory to Islam and the Muslimeen. May He use
the muslim students as instrument to rectify the leadership of Nigeria. And may
He show them the path of righteousness.
Assalamu alaikum wa Rahmatullah.