Our Strategic Context

1. West Africa, Bilad al-Sudan, or the Sahel is a region of about 450 million populations either way; of which about 75% is a Muslim. Nigeria carries, at least, one third of this Muslim population and one of its indigenous languages, Hausa, is relatively widely spoken across 8 of the 13 countries in the Sahel; 7 out of the 16 countries of West Africa and 6 out of the 9 countries of Bilad Al-Sudan (Sudan region).

2. Events going back few decades have shown how these regions have lived with the challenge of Violent Extremism (VE), which largely stems from the ideologies and activities of different groups; for their open distain of its relatively recent historical experiences with European Ishti’mariyah, colonialism and its seeming “imposed” western type of education. These groups commonly believe western type of education encourages disbelief in Islam specifically and Godhead generally.

3. The challenge, topical as it may look, since it has assumed a form of an insurgency with a multiplier effect of lives lost and properties destroyed; may not be unconnected with a pile of cultural burdens and ideological complexities that the countries in the regions have not been able to resolve over time. For too long Muslim intellectuals’, world over, have debated the question of modernity, democracy and freedom of speech as presented in the western perspective. They do this, so far, with unresolved differences.

Our Areas of Intervention

4. In the region, there were records of Islamic empires since the 8^th century; Ghana and Mali Empires Songhai Empires, the Kanem-Bornu State and subsequently the Sokoto Caliphate that European colonialists toppled. With the formation of independent modern nation states; after colonial experiences, the role of religion in governance was deemphasized as increase in the range in freedom of expression and association was made the hallmark of the new socio-political order. As a result Muslims courting extreme ideologies have evolved leading to frequency of intra and inter religious conflicts. There are a number of Christian and other non-Muslim whose actions also tend towards violent extremism.

5. Reponses: Different countries in the region have come up with various ways in an effort to confront this monster and nib it in the bud.  In Nigeria, specifically, there is a multidimensional approach on dealing with the problems. Section 1(A) of the Terrorism Prevention Act 2011, reposes the organizing role in matters relating to terrorism on the Office of the National Security Adviser. It provides the office with the mandate to: ensure the formulation and operation of a comprehensive counterterrorism strategy, including facilitation of related endeavour by the civil society organizations.

6. On March 19th 2014 and following the signing of the Terrorism Prevention (amendment) Act of 2013, the Office of the National Security Adviser (ONSA) launched the Nigeria’s soft approach to countering terrorism.

Our Justification and Rationale

7. Even though the practical manifestation of violence is seen in only the few largely stray Muslims; but the overwhelming conviction that Islam cannot or did not give legitimacy to the modern states, as they are presently constituted, is shared by many in the mainstream Islam here.

8. This has increased the probability of having sets of Muslims, in future, who may engage in such advocacies, with inter and intra religious implications that may result in violent extremism in the name of religion. Just as observed earlier that there are Christians with a tendency to assume such character also.

9. There is then the need to engage in a wide non state reconciliatory, all-encompassing, community based and cross border approach, anchored upon sound and classical, Islamic principles. That should take into account the rich historical and cultural memories of the region, and synthesize them with the contemporary ideas and exigencies, to produce middle ground, that will bring lasting peace and harmony across this region.

10. After all it was the prophet of Islam, Muhammad (SAW), who sermonized that the permissible (halal) values are obvious in Islam so much as the forbidden values are. But, with the weakness that characterizes human beings, there is a constant need for reawakening and reminder. Thus, Allah enjoins us to constantly remind ourselves about our purpose in life.

11. Allah says in the Qur’an: And remind, for indeed, the reminder benefits the believers. Such an endeavour of realignment cannot be embarked by everyone. Accordingly, Allah says in the Qur’an: And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.