International Journal of Advances in Engineering and Management (IJAEM)

Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

Islamic Political Ethics: A Panacea to

Political Intolerance and Leadership
Challenges in Nigeria
ISHAQ Rabilu Nuhu, Tamim Maryam Abba, Zulaihat
YAKUBU Mohammed, Yahaya Zainab Pai,
Yusuf Mohammed Pai
Department of Islamic Studies, University of Abuja, Abuja-Nigeria
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Date of Submission: 01-06-2024 Date of Acceptance: 10-06-2024
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ABSTRACT justice, and effective leadership was also made. A
This study explores the potential of Islamic Qualitative research design was used.
political ethics as a remedy for political intolerance Keywords: Islamic Ethics, Politics, Leadership,
and leadership challenges in Nigeria. Political Intolerance, Challenges, Development, Nigeria
intolerance and leadership crises have been
persistent issues in Nigeria which exacerbate I. INTRODUCTION
societal divisions and hinder effective governance The issue of leadership and leaders
which is evident in the religious diversity and attitude are the major problems affecting social and
historical tensions particularly between the economic development of Nigeria. Because of this
Muslim-majority north and the Christian-majority undesirable attitude of political leaders, the system
south. Drawing upon Islamic principles and ethical was corrupted to the extent that people are hopeless
frameworks, this research examines how to any development in the country. Despite this
incorporating Islamic political ethics into controllable challenges, people continues to loss
governance structures could foster inclusivity, their lives and properties during elections because
tolerance, and ethical leadership. The analysis of intolerance and different political parties. As a
explores key tenets of Islamic political thought, result, many women and children became widows
such as justice, consultation (Shurah), and orphans.
accountability, and the welfare of the community Islam encompasses all aspects of life
(Maslaha), and their potential application within religiously, socially, economically and politically.
the Nigerian context. Furthermore, the study Islam teaches how a state should be created and act
investigates historical and contemporary examples politically. The Islamic political ethicsas well as
where Islamic political ethics have been political system of Islam are derived from the
successfully implemented in Muslim-majority Qur’an, Hadith and Sunnah (Ayoob 26-44). The
societies by providing insights into their relevance word Islam has multiple connotations and these
and effectiveness. By synthesizing theoretical connotations include: Peace, Submission,
frameworks with practical case studies, this Obedience and Worship to One Creator. The
research offers a nuanced understanding of how Oxford Encyclopedia of the Islamic world defined
Islamic political ethics can serve as a panacea to Islam as an Abrahamic Monotheistic Religion
political intolerance and leadership challenges in centered primarily on the Qur’an, a divine religious
Nigeria. The findings highlight the importance of text that is considered by Muslims to be the direct
promoting ethical governance grounded in Islamic words of Allah which was revealed to the Prophet
values as a means to mitigate inter-religious Muhammad (Sallal-Lahu Alaihi Wa-Sallam) in
tensions, enhance political participation and foster piece-meal over the period of twenty-three years.
sustainable development. Recommendations for According to an authentic Hadith of Prophet
policymakers, religious leaders, and civil society (Sallal-Lahu Alaihi Wa-Sallam) Islam was built on
actors on integrating Islamic political ethics into the five significance pillars namely: Iman (faith),
Nigeria's political landscape to promote harmony, Salah (prayer), Zakah (charity), Sawm (fasting) and

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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

Hajj (pilgrimage). These pillars are regional sentiment had became a topic of national
comprehensively covered all aspects of Islamic discussion in the country, since the level of
affairs including politics and leadership (Abu intolerance and bad leadership had increased to the
Zakariyya 23).Islam teaches that Allah is merciful, extent that people are hopeless looking at the way
all-powerful, unique, and has guided human beings things are going. This is because leaders lacked
through various Prophets, revealed scriptures, and Islamic political ethics which this research sees as a
natural signs to affirmed his uniqueness of and panacea to any political intolerance and the
existence. Islam is all about faith and action, a challenges of leadership. Islam discouraged any
religion of peace, harmony and understanding. If form of tribalism, sentiment and superiority to
the world truly looking to the achievement of the others in the Noble Qur’an. Thus,
world’s peace in politics and leadership, the only “O you people! Surely We have created
way left is to embrace the messages and teachings you of a male and a female, and made you tribes
of Islam which are based on establishing peace, and families that you may know each other; surely
justice and fairness between man and his Creator the most honorable of you with Allah is the one
and man with the entire humanity (Alfarooq among you most careful (of his duty); surely Allah
center).Prophet Muhammad (Sallal-Lahu Alaihi is Knowing, Aware” (Qur’an; 49:13).
Wa-Sallam) said: The above verse discouraged any form of
“Allah shows Mercy to those who are political intolerance among the universe. The
merciful to others. Show mercy to those on earth traditional political concept in Islam include
and He up in heaven will show Mercy to you (Abu- leadership by nomination or selection. The
Dawud 4943, at-Tirmidhi 1924) on the authority of importance of following the Islamic law (Shari’ah)
Abdullah Ibn Amr (Radiyal-Lahu Anhu), and in political matter is a duty of rulers to seek
classified by At-Tirmidhi as Hasanus-Sahih”. consultation (Shurah) from their subjective (Abu
Moreover, the Noble Qur’an describes Hamid 37).
Prophet Muhammad (Sallal-Lahu Alaihi Wa-
Sallam) as a mercy to the entire universe. Allah the Conceptual Framework
Almighty, invites people to the abode of peace, (a) Concept of Politics in Islam: The word
guidance and to the right path in the Qur’an, thus: politics in Arabic denote “Siyasa” which
“Allah invites to the abode of peace and associated with political authority.It was used
guides whom He pleased into the right path” to refer to the statecraft and management of the
(Qur’an; 10:25). affairs of the state. In Sunni Islamic
The provisions mentioned above affirmed jurisprudence, the term appears in the phrase
that, Islam is the religion of peace, mercy, justice “siyasatush-Shar’iyyah”, which literally means
and harmony; it establishes the greeting of peace governance according to shari’ah. The phrase
for its adherents as an invocation of peace and refers to the doctrine, sometimes called the
mercy to be exchanged whenever they meet with political dimension of Islamic law, which was
one another. It is clearly stated that Allah the elaborated in the late medieval period in an
Almighty invites to the abode of peace, and has attempt to harmonize Islamic law with the
sent Prophets to be mercy to the entire humanity. practical demands of statecraft (Bosworth,
He commands the believers to be united and not to Netton and Vogel n.pag).The doctrine
be disunited. Thus, emphasized the religious purpose of political
“And hold fast by the covenant of Allah authority and advocated non-formalist
all together and be not disunited…” (Qur’an; application of Islamic law if required by
3:103). expedience and utilitarian considerations. It
In the above verse, the Almighty Allah first emerged in response to the difficulties
commands Muslims to be united and hold His way raised by the strict procedural requirements of
together in any aspects of life. Islam sees political Islamic law, which rejected circumstantial
participation as significant in the sense that evidence and insisted on witness testimony;
Muslims are encouraged to engage actively in making criminal convictions difficult to obtain
politics. This engagement and participation of in courts presided over by Qadis (Shari’ah
Muslims in politics should be in accordance with Judges). In response, Islamic jurists permitted
Islamic guidelines, and without any form of greater procedural latitude in limited
discrimination and sentiment among themselves. circumstances, such as adjudicating grievances
In the contemporary Nigerian society, against state officials in the courts
political intolerance, leadership challenges and administered by the ruler’s council and
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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

application of corrective discretionary business organizations, from clubs to voluntary

punishments for petty offenses. However, associations and corporations. The global use
under the Mamluk sultanate, non-qadi courts of elections as a tool for selecting
expanded their jurisdiction to commercial and representatives in modern day democracies is
family law, running in parallel with sharia in contrast with the practice in the democratic
courts and dispensing with some formalities archetype, ancient Athens, where the elections
prescribed by fiqh. Further developments of were considered an oligarchic institution and
the doctrine attempted to resolve this tension most political offices were filled using
between statecraft and jurisprudence. In later sortation, also known as allotment, by which
times it has been employed to justify legal officeholders were chosen by ballot (Manin 1-
changes made by the state in view of public 7).Electoral reform describes the process of
interest, as long as they are not contrary to introducing fair electoral systems where they
sharia. It was invoked by Ottoman rulers to are not in place, or improving the fairness or
promulgate a body of administrative, criminal, effectiveness of existing systems. Psephology
and economic laws known as is the study of results and other statistics
“Qanuun”(Yossef n.pag). relating to elections, especially with a view to
(b) Political Intolerance: Political intolerance is a predicting future results. Election is the fact of
by-product of misconception of different electing, or being elected. To elect means “to
political ideologies which has to do with select or make a decision”, and sometimes
unwillingness of people to accept the political other forms of ballot such as referendums are
ideas or political ways of behavior that are referred to as elections, especially in the
different from their own political beliefs (S.T United States.
Akindeleet al. 368).Intolerance stems from the (d) Peaceful Co-existence: Peaceful co-existence
invincible assumption of the infallibility of is a state in which two or more groups are
one's belief and dogmatic conviction about living together while respecting their
their rightness. An intolerance society cannot differences and resolving their conflicts
tolerate the expressions of idea as well as nonviolently. Although the idea of coexistence
views which challenges its current doctrines is not new, the term came into common usage
and wisdom. Ultimately, different thoughts at during the Cold War (Eugene 13-24). The
political and social level have to be suppressed, policy of peaceful co-existence was used in the
and this is the time where real destruction of context of US and USSR relations. Initially, it
lives and properties starts. Politically speaking, was a cover for aggression, but then it
as the thoughts suppressed by others people developed as a tool for reframing the
starting un-trusting the system and began to relationship between the two powers. In the
fight other parties, persons and institutes. This late 80s, the policy of peaceful co-existence
causes massive de-stabilization of democratic included principles such as nonaggression,
system which Nigeria claims to be it system of respect for sovereignty, national independence,
government. As a result of intolerance, and noninterference in internal affairs.
violence starts eating the system of democracy. According to Kumar (3-37), co-existence has
Perhaps, more efforts had likely been devoted been defined in numerous ways, and these
to understand the voting preference and include: To learn to recognize and live with
behavior of ordinary citizens, but political differences, to have a relationship between
intolerance still remains the major problem of persons or groups in which none of the parties
Nigerian politics (S.T Akindele et al. 379). is trying to destroy the other and to interact
(c) Election or Decision: Election is a formal with a commitment to tolerance, mutual
group decision-making process by which a respect, and the agreement to settle conflicts
population chooses an individual or multiple without recourse to violence. At the core,
individuals to hold public office. Elections coexistence is the awareness that individuals
have been the usual mechanism by which and groups differ in numerous ways including
modern representative of democracy has class, ethnicity, religion, gender, and political
operated since 17thcentury (Manin 1-7). inclination. These group identities may be the
Elections may fill offices in the legislature, causes of conflicts, contribute to the causes of
sometimes in the executive and judiciary, and conflicts, or may be solidified as conflicts
for regional and local government. This develop and escalate. A policy of coexistence,
process is also used in many other private and however, diminishes the likelihood
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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

that identity group differences will escalate presided over by Qadis saw an increase in their
into a damaging or intractable conflict (Louis authority over matters pertaining to commercial
182-198). and family law. These courts operated alongside
Shari’ah courts and deviated from certain
Overview of Islam, Politics and Leadership formalities that were mandated by fiqh. Subsequent
Islam is a comprehensive system that advancements of the doctrine aimed to address the
encompasses various dimensions of human life, conflict between the principles of governance and
including religious, social, economic, and political. legal theory. In more recent times, the utilization of
The political dimensions of Islam are derived from this principle has been utilized to rationalize legal
the Qur’an and Sunnah. They provide guidance on modifications implemented by the government with
how a Muslim state should conduct itself politically regards to the welfare of the general public,
(Ayoob 26-44). Islamic conventional political provided that they do not conflict with Shari’ah
notions encompass the appointment of leaders law. The Uthman rulers utilized it as a means to
through nomination or selection as was done on the establish a set of administrative, criminal and
successors to Prophet Muhammad (Sallal-Lahu economic regulations(Yossef n.pag).
Alaihi Wa-Sallam), who are commonly referred to The political status of Islamic leadership is
as Caliphs. It is incumbent upon rulers to adhere to derived from the Qur’an, Hadith and Sunnah of
the Islamic law (shari’ah), and seek counsel Prophet Muhammad (Sallal’LahuAlaihiWa-
(Shurah) from their constituents. Additionally, it is Sallam). In the history of Islam, the elements of
crucial to avoid the selection of unjust or political movements within and outside Islam
untrustworthy leaders in Islam (Abu Hamid 37). should follow the teachings and practices of Islam
Politics, the term refers to “Siyasah” in (Ayoob 37). The traditional political concepts in
Arabic which commonly linked to political power Islamic leadership begin with the elected or
and pertains to the administration of the state selected successors to Prophet Muhammad
affairs. The contemporary Arabic interpretation of (Sallal’LahuAlaihiWa-Sallam), known as the four
the term politics has emerged as this particular rightly guided Caliphs. The importance of
usage. The phrase “Siyasatus-Shar’iyyah” is following Islamic law (Shari’ah) is the duty of
utilized in Sunni Islamic jurisprudence to refer to leaders to seek consultation (Shurah) from their
governance that adheres to Shari’ah principles. The subjects, and the importance of rebuking unjust
aforementioned expression pertains to a doctrine, leader (Abu Hamid 3).
also known as the political aspect of Islamic
jurisprudence, which was developed during the Shurah as the Best Way of Selecting Leader in
later mediaeval era with the aim of reconciling Islam
Islamic law with the pragmatic necessities of Deliberations in the political system and
governance (Bosworth, Netton and Vogel n.pag). leadership of the early caliphates, most notably the
The doctrine prioritized the religious Rashidun Caliphate, were not democratically
function of political power and promoted a non- elected leaders rather, they are selected through a
formalistic implementation of Islamic council (Shurah) of notable and trusted companions
jurisprudence in situations where practicality and of Prophet Muhammad (Sallal’LahuAlaihiWa-
utilitarian factors necessitated it. The genesis of this Sallam) and representatives of different Arab
phenomenon can be traced back to the challenges tribes, most of them are selected or elected within
posed by the rigorous procedural mandates of different tribes (Nasr 148-149). Muslim jurists
Islamic jurisprudence, which eschewed were agreeing that the Shurah, loosely translated as
circumstantial evidence and mandated witness “consultation”, is a function of the Islamic
testimony, thereby rendering the task of securing caliphate. The importance of this system is
criminal convictions arduous in courts presided premised by the following verse of the Qur’an.
over by Qadis (Judges who apply Shari’ah law). Allah says:
Islamic legal scholars have allowed for increased “And those who respond to their Lord and
procedural flexibility in certain specific situations. keep up prayer, and their rule is to take counsel
For instance, this includes the resolution of among themselves, and who spend out of what we
complaints against government officials in the have given them” (Qur'an; 42:38).
Muslim courts, which are overseen by the ruler’s Members of Majlis Ash-Shurah were also
council. Additionally, discretionary corrective the means to elect a new caliph. According to Al-
measures may be applied for minor offences. Mawardi members of the Shurah should fulfill and
During the Mamluk sultanate, courts that were not satisfy three conditions. These conditions are: They
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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

must be just, they must have enough knowledge to many ways, classical Islamic law functioned like a
distinguish a good caliph from a bad one, and must constitutional law, but is far away from Western
have sufficient wisdom and judgment to select the constitution in so many aspects such as social,
best caliph. political, religious and economic. Practically, for
Al-Mawardi also stated that in case of hundreds years after the fall of the Rashidun
emergencies when there is no caliphate and no Caliphate (7th century CE) and until the first half of
Majlis in existence, the people themselves should the 20th century, Muslim majority countries usually
institute a council of Shurah, select a list of adopted a system of government based on the
candidates for the role of caliph, then the members coexistence of the sultan (Leader) and ulama
of the Majlis should select from the list of (Scholars) which followed the rules of Islamic
candidates. In an analysis of the Shurah chapter of Shari’ah law.
the Qur’an, Al-Nabhani argued that the Shurah is
important and part of the ruling structure of the Religion and Politics in Nigeria
Islamic caliphate. However, these interpretations In Nigeria, religion had became
formulated by al-Nabhani are not universally indispensable phenomenon in politics. As a result,
accepted in the Islamic political thought, because politicians considered it as an important factor in
Islamic democrats consider the Shurah to be an political movement in the country. The influence of
integral part and important pillar of Islamic religion is not only limited to politics but its power
political system. influences virtually with other facets of life
(Oluaseun43).Religion had became an instrument
Power in Islamic Political System for political campaigning in Nigeria. Many
In Islamic viewpoint, power is the ability scholars, politicians and other individuals groups
to make choices and the freedom to take action. are using religion for political campaigns in both
Decisions are made by people in power, and in all north and southern parts of the country. In the other
societies there are people who are more powerful hand, some are using ethno-regional politics
than others because of their status or designation, against other candidate who comes from different
such as age, gender role, position, ethnicity, tribes or region. Hence, from the outset of the three
political and economic affiliation. Power is present major religions in Nigeria, politics and religion
at every level in the society, from the family down have effectively complimented each other, and the
to government level to understanding who has the effectiveness of both religion and politics have
power to make decisions and why they have that been based on ethics and principles (Oluaseun 43-
power is an important step in political participation 49).Apart from this relationship between religion
(Khasnabisn.pag).In the early Islamic caliphates, and politics, political scientist believes that man is
the caliph was the head of state, and had a position a political animal. This means that man cannot do
based on the notion of a successor to Prophet’s without politics and religion in everyday life.
political authority, who, according to Muslim Therefore, since politics is use in human activities,
scholars, was ideally elected by the people or their then there is need to politicize religion and
representatives, as in the case for elections of recognize politics. Thus, Nigerian politics is
Kulafa-Ur-Rashidun (632-661). After the Rashidun characterized chiefly by politicization of religion
caliphs, later caliphates during the Islamic Golden and religionization of politics (Adogame128).
Age had a much lesser degree of democratic Religion has been observed to exert
participation. In Islam, no one was superior to influence on politics in three primary ways. Firstly,
anyone else except on the basis of Iman(piety) as it religious adherents may directly participated in
stated in the Qur’an and Hadith. politics. Secondly, religion may subject politics to
The legislative power of the caliph (or its influence through various means, such as
later, the Ameer or Sultan) was always restricted by leadership. Lastly, politics or government may be
the scholarly class, a group regarded as the conducted in accordance with religious doctrine,
guardians of Islamic law. Since the Shari’ah law ideas, or laws, thereby aligning with religious
was established and regulated by the schools of principles. According to Oluwaseun (44), there are
Islamic jurisprudence, this prevented the caliph various means through which religion has impacted
from dictating legal results. Shari’ah-compliant politics, leading to their interdependence.
rulings therefore were established as authoritative According to Oluwaseun’s statement, it can be
based on the Ijma (consensus) of legal Muslim inferred that religion and politics are inseparable.
scholars, who theoretically acted as representatives The interconnection between politics and religion is
of the entire Ummah (Muslim community). In undeniable, as both entities shared a common
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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

objective of attaining political authority and government using a secular constitution and the
leveraging it to achieve their respective objectives. rule of law. Nevertheless, Islam is important in
However, in order to attain this objective, various Nigeria, with impacts on politics and social life. In
methodologies are employed. Religion leverages many historical periods, Islam has served as a
the religious sentiments of individuals to garner source of unifying Nigeria as in the case of the
their backing for the acquisition of power, whereas Sokoto Caliphate during the nineteenth century.
politics employs tactics such as diplomacy and Islam has also contributed in many ways to
intrigue to secure public support through Nigeria’s development and stability, notably in
democratic means or with the aid of military forces. providing the sources to organize politics and
Hence, in the context of power dynamics, politics society, fostering community cohesion, and
and religion engaged in efforts to subvert one creating an ideology of change in peaceful manner.
another. In cases where religion possesses political Thus, Nigeria cannot be understood as a nation
power, its objective is to utilize it for the purpose of without Islam. So considering Islamic political
accomplishing a sacred mission. It obtains its ethics in Nigerian politics will be a panacea to
legitimacy from the divine realm, and as such, its intolerance and leadership challenges. The areas of
purpose is sacred, aimed at effecting societal intersection between Islam and politics are
change in accordance with spiritual principles (Ali significant. These include: Government’s failure to
11). In contrast to other domains, politics is often promote development or enhance the living
perceived as lacking inherent values, and instead standards of Nigerians will continue to make Islam
prioritizes the needs and demands of society. As a an alternative factor to organize change and seek
result, political actors are compelled to modify laws for better solutions to a myriad of problems.
and governmental structures in accordance with the
societal needs. The fundamental distinction Overview of Democracy and Politics in Nigeria
between religion and politics lies in their respective Democracy according to Abraham Lincoln
approaches. Religion derives its authority from was defined as a government of the people, by the
divine laws that are immutable and impervious to people and for the people. By this definition, one
human intervention, whereas political approaches will understand that democracy is about the
are subject to change and adaptation in response to sovereignty of the people effective representation
emerging challenges over time (Ayoob 26). of the people, accountability, justice, fairness, rule
In Gandhi’s perspective, the separation of of law, free and fair elections, provision of basic
religion and politics is not feasible. The individual's infrastructure, social security and transparency in
intended meaning regarding religion did not pertain government and management (Godwin 3).
to any specific religious denomination, such as Democracy is a form of government by which
Hinduism, Christianity, or Islam. Rather, the focus citizens through free and open institutional
was on the ethical principles that are present across arrangements are empowered to choose and remove
various religious traditions. As his view, the realm leaders in a competitive struggle (Fadakinten.pag).
of politics ought to be directed by ethical principles The popularity of the democratic system is
derived from various religious traditions. The arguably at its peak. This is proven by the many
incorporation of religious beliefs into political uses of the democratic system in modern countries
discourse is not inherently perilous, as the moral in the world. Nigeria as a country that runs a
principles espoused by various faiths can wield democratic system does not give authority to the
considerable influence in the realm of politics. authorities to monopolize votes in an election in
Individuals who belong to a religious community any way. Because of the security and freedom for
ought to articulate their political requirements, every citizen to choose and make decision to elect a
while political authorities should oversee the representative and for the sovereignty of the
observance of religious practices to prevent any people. It is believed that in a democratic nation,
instances of bias or subjugation. Religion can have the power of choosing a leader is in the hands of
a significant impact on the values that underpin the masses. But on the side, there are some mixing
political decision-making. Religious communities elements in democracy that actually damaging the
are able to articulate their political needs and democracy itself especially in Nigeria. Thus, the
interests, while political authorities are able to elites have hijacked all the resources available in
effectively monitor and regulate instances of the country, while the common people (masses)
religious discrimination and oppression. were suffering unnecessary, (Hon. GudajiKazaure
Nigeria is not an Islamic state neither a Interview with BBC Hausa).
religious state, as it is under a democratic
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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

In the campaign process of Nigerian different perspective. As a result, many of

politicians, hate speech, insult, and other negative themselves seeing others as their enemies, and
elements were used to berate other candidates so failed to understand other people’s views neither
that to damage their good name in the eyes of accommodate their political differences.
community. This proves that a candidate who Destruction of Lives and Properties: Killings of
always use hate speech and insults cannot be said innocent people and destruction of properties of
to campaigns peacefully, fairly and competitively both government, private and individuals are
rather than, to unveiled the incompetency and among the implications of political intolerance in
immoral status of that candidate. This demonstrated Nigeria. Many people lost their lives and properties
the high level of political intolerance between the worthy millions of naira mainly because of political
followers of different political parties in Nigeria. It conflicts between different political parties,
is possible to say that the only reason why the individuals and or groups just for political
masses are yet to understand these politicians better recognition and power.
is intolerance and selfishness. Therefore, there is Social and Economic Downturn: Social and
need to know that mutual trust and faith in a economic downturn are yet another implications of
pluralistic secular state like Nigeria can only exist political intolerance and bad leadership. Because
when the culture of true free and fair democratic when there are political crises in the country, social
practice gain root, (S. Awoniyi 139). and economic development will be affected
The nature of politics and elections positively. Also, bad leaders are not after
processes in Nigeria has became an ethno-religious development of the country, rather than self-
and regional affairs. For example, Nigeria has a development. They only cares for themselves and
high number of illiterate people, but at the same their family. So they don’t care about the economic
time have a quiet number of literate people. But in downturn.
the issue of politics, it seems that the so-called Injustice and Lack of Trust: Another factor
literates have eventually joined the illiterates and implicating the political intolerance in Nigeria are
are seen to act irrationally in the support or voting injustice and lack of Amanah (trust) among people
for a candidate. The voting procedures are based on both elites and the masses. Justice and Amanah are
religion and tribalism rather than competency. This significance in Islamic leadership and other aspects
is not a good development at all, and everyone of life.
knows it well. Voting supposed to be free and fair,
and not to be on biased in any way because the Examination of Islamic Political Ethics as a
moment we start being sentimental, we may forget Panacea to Political Intolerance and Leadership
to choose the right candidate, and not choosing the Challenges in Nigeria
right candidate may lead to greater damage in the The panacea to political intolerance and
feature (Hassan n.pag). leadership challenges in Nigeria is the adoption of
Islamic political ethics and leadership style. The
Implications of Political Intolerance in Nigeria following are the Islamic political ethics which can
There are many implications of political solve the issue of leadership and intolerance in
intolerance that affects the citizens of Nigeria Nigerian government:
religiously, socially, economically and politically. (a) Sincerity and Fairness: Sincerity and fairness
These implications include but not limited to the are the key factors for every goodness and a
following: way to success in every leadership. Fairness is
Loss of Political Standard: One of the major the balance of every aspect in life, and if the
implications of political intolerance is inability to doctrine of fairness was embraced, the society
maintain the political standard and values. Thus, as will be free from crises. Therefore, sincerity
a result, people continues to maintains their and fairness are among the major ways to
political differences, tribalism and regional solve leadership challenge sand political
sentiment. Because when people are not united they intolerance that mostly occurs between
might loss their political target or loss the election Muslims and Christians. If there is sincerity
entirely. and fairness in government everybody will
Enmity, Hatred and Hostility: Another enjoy it and live in peace.
implication of political intolerance is that it causes (b) Trust and Justice: Islam insists upon absolute
enmity, hatred and hostility among the citizens in justice and trust in leadership. Thus, leaders
different communities. Thus, people have different must apply justice to everyone in respective of
political parties and different followers with religion, tribe or region. In other words,
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 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

leaders must sacrificed in all things without themselves and making this world better for
expecting any benefit and treats people everyone involved. Islam taught love and
equally, (Nor, 12). Justice means putting things peace. It taught kindness, respect and
in their right position. Allah says: forgiveness. Prophet Muhammad (Sallal-Lahu
Alaihi Wa-Sallam) himself was a very kind
“Surely Allah enjoins the doing of justice and loving person. He treated every one, young
and the doing of good (to others) and the giving to and old, with kindness and respect equally.
the kindred, and He forbids indecency and evil and (d) Tolerance and Understanding: Tolerance
rebellion; He admonishes you that you may be and understanding are another solution factors
mindful” (Qur’an; 16:90). to every challenges in leadership and
government management. When people are
The verse shows that Allah emphasized on accommodating each other irrespective of
justice in every activities including leadership, religion, tribe or political party there will be no
because justice in leadership will ensure justice in crisis among them. This is what will sustain
other aspects. A leader or leaders cannot cheat or social and political stability; and without
betray people. The emphasis on trust was accommodating other people with their
mentioned in the Qur’an. Allah says: religion and practices, there will be no peace.
“O you who believe! Be not unfaithful to Therefore, it is very necessary for leaders to
Allah and the Apostle, nor be unfaithful to your accommodate everybody in order to live
trusts while you know” (Qur’an; 8:27). together in peace, despite their political
The verse explains that all actions and differences. Perhaps, living together does not
decisions made in a leadership should be based on mean following the same political party but to
the nature of trust and that leadership must ensured have a conducive environment. Muslims
inclusiveness to everyone and to handover the trust should practice their religion and Christians
to whom deserves it. Allah says: should also practice their religion without one
“Surely Allah commands you to make forcing another. This is exactly what Allah
over trusts to their owners and that when you judge says to Prophet Muhammad (Sallal-Lahu
between people you judge with justice; surely Alaihi Wa-Sallam) to tell the unbelievers in the
Allah admonishes you with what is excellent; Qur’an chapter 109 verse 6 that “You shall
surely Allah is Seeing, Hearing”(Qur’an; 4:58). have your religion and I shall have my
In another verse, Allah says: religion”.
“Surely Allah enjoins the doing of justice
and the doing of good (to others) and the giving to II. CONCLUSION AND
the kindred, and He forbids indecency and evil and RECOMMENDATIONS
rebellion; He admonishes you that you may be The study examined the Islamic political
mindful” (Qur’an; 16:90). ethics as a panacea to political intolerance and
leadership challenges in Nigeria. In the spirit of one
In the above verses, Allah orders human county and for the sake of a greater and peaceful
being to be just and do good to others. He Nigeria, the study revealed that there is need for
commands them to make over trusts to the owner. government, INEC and all security agencies to
This verse actually enjoins the human being to have embrace the Islamic political ethics. They should
three qualities, and stay away from another three ensure justice and fairness for the trust bestowed on
qualities. They are enjoins justice, trust and them by people. Therefore, political participation,
fairness; and to stay away from injustice, lack of leadership and governance must be with the
trust and selflessness. sacrifices, righteousness, sincerity of purpose and
(c) Kindness, Respect and Forgiveness: As selfless services to humanity for national
Muslims, we believe that kindness is one of the development. The findings revealed that despite the
most important virtues in Islam. Allah has leadership failure and economic crises being
commanded Muslims to be kind to our fellow recorded in the history of Nigeria, there is still hope
human beings, and even animals; no matter that Nigeria will still have a good leaders that will
who they are or what they have done wrong to developed the country in the feature. The study
you. Why? Because Allah is merciful and recommends that Islamic political ethics should be
compassionate, He wants believers to reflect adopted by Nigerian government, and leaders of
His qualities in their lives. When leaders are political parties, scholars, preachers, and candidates
kind to everyone, they are ennobling of different political parties should shun political
DOI: 10.35629/5252-0606382391 |Impact Factorvalue 6.18| ISO 9001: 2008 Certified Journal Page 389
 International Journal of Advances in Engineering and Management (IJAEM)
Volume 6, Issue 06 June 2024, pp: 382-391 www.ijaem.net ISSN: 2395-5252

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