by 
The Muslim Ummah of South West Nigeria, MUSWEN, has called on Governors Seyi Makinde of Oyo State , Gboyega Oyetola of Osun State, Dapo Abiodun of Ogun State, Rotimi Akeredolu of Ondo State, Kayode Fayemi of Ekiti State and Babajide Sanwo-Olu of Lagos State, to establish Shari‘ah Courts in the region.
The Muslims leaders assert that the creation of the Shari’ah Courts in the six states of the region has become necessary in order to cater for the yearnings of Muslims who desire Islamic law adjudication.
MUSWEN made the call Sunday in a communiqué signed by Alhaji Ishaq Kunle Sanni and Prof. Wole Abbas at the end of 4th MUSWEN General Assembly held in Ibadan themed: “Muslim Unity and Contemporary Political Challenges in Nigeria” and made available to media houses.
Sanni, who doubled as Chairman of the event and Abbas who is the Chairman, 4th General Assembly in the communiqué, maintained that the Shari’ah Courts when established I’ll replace Shari‘ah panels currently being operated by Muslim organisations in South west.
The organisation also insisted that institution of Hijab was sacrosanct in Islam and could not be compromised for Muslim girls and women in any part of the country, frowning at what it termed as a political lopsidedness against Muslims in the South-west and at the federal level.
The communiqué also announced the appointment of Prof. Muslih Yahya, a retired Professor of Arabic and Islamic Studies from University of Jos as the new Executive Secretary, following the expiration of the tenure of the pioneer Executive Secretary, Prof. Dawud Noibi.
The communiqué read in part: “That Shari‘ah Courts should be established by governments in the South-western Nigeria in catering for the yearnings of Muslims who are in the majority to replace Shari‘ah Panels being operated presently by Muslim organisations. To ensure proper administration of justice, MUSWEN advocates urgent judicial reform, taking a cue from the principle of Islamic Judicial System.
“That there have been some modest improvements in the state of the nation under the present administration. That the federal government should intensify efforts to diversify the economy of the nation. That Muslims in the country should go about demanding for their rights in accordance with the law.
“That institution of Hijab is sacrosanct in Islam and cannot be compromised for Muslim girls and women in any part of the country. That MUSWEN acknowledges the harmonious activities of the indefatigable President-General of the Nigerian Supreme Council for Islamic Affairs (NSCIA) and Sultan of Sokoto, His Eminence, Dr. Muhammad Sa’ad Abubakar CFR, mni and urges all Muslim Organisations in the South-west to cooperate with him in his efforts at piloting the affairs of Nigerian Muslim Ummah.
“That MUSWEN should champion the provision of qualitative education to teeming Muslim youths in order to reduce poverty and other acts of insecurity in the country.
“That the Ummah mourned the exit of its immediate past President, Dr. Sakariyau Babalola, and prayed Allah to forgive his shortcomings and repose his soul in eternal bliss, Aamin. The Ummah also appreciates its outgoing pioneer Executive Secretary, Prof. Dawud Noibi (OBE) who delivered a valedictory speech, for piloting the affairs of MUSWEN since inception to its current state.
“That material wealth should not be the criterion of eligibility for political office. That the Ummah frowns at political lopsidedness against the Muslims in the South-west and at the federal level. That Muslims in all political positions regardless of their party affiliation should unite to support matters relating to Islam as well as of national interest.
“That MUSWEN further reiterates its commitment to Hijab struggle not only in the South-west but throughout the country as provided for, under freedom of religion in the constitution of the Federal Republic of Nigeria. That the issue of Hijab controversy at the International School, University of Ibadan should be legitimately pursued and that the Ummah should do so within the ambits of the law.
“That following expiration of the tenure of the pioneer Executive Secretary of MUSWEN, Professor Dawud Noibi, the General Assembly ratified the appointment of Professor Muslih Yahya, a retired Professor of Arabic and Islamic Studies from University of Jos to become the new Executive Secretary effective from the date of the General Assembly.
“That the death of MUSWEN’s immediate past President, Dr. S. O. Babalola calls for the appointment of a new President and other principal officers. The General Assembly gave the task to the Central Working Committee (CWC) to make recommendations to fill the vacant positions within six months.
Definition of Shari’ah Law
According to Britannica, Sharīʿah, also spelled Sharia, the fundamental religious concept of Islam—namely, it’s law.
The religious law of Islam is seen as the expression of God’s command for Muslims and, in application, constitutes a system of duties that are incumbent upon all Muslims by virtue of their religious belief. Known as the Sharīʿah (literally, “the path leading to the watering place”), the law represents a divinely ordained path of conduct that guides Muslims toward a practical expression of religious conviction in this world and the goal of divine favour in the world to come.
Nature and Significance of Islamic Law
In classical form, the Sharīʿah differs from Western systems of law in two principal respects. In the first place, the scope of the Sharīʿah is much wider, since it regulates the individual’s relationship not only with neighbours and with the state, which is the limit of most other legal systems, but also with God and with the individual’s own conscience. Ritual practices—such as the daily prayers, almsgiving, fasting, and pilgrimage—are an integral part of Sharīʿah law and usually occupy the first chapters in legal manuals.
The Sharīʿah is concerned as much with ethicalstandards as with legal rules, indicating not only what an individual is entitled or bound to do in law but also what one ought, in conscience, to do or to refrain from doing.
Accordingly, certain acts are classified as praiseworthy (mandūb), which means that their performance brings divine favour and their omission divine disfavour, and others as blameworthy (makrūh), which xhas the opposite implications. However, in neither case is there any legal sanction of punishment or reward, nullity or validity.
The Sharīʿah is thus not merely a system of law but also a comprehensive code of behaviour that embraces both private and public activities.
