“Shariah and Good Governance”

By Imam Sayed Moustafa Al-Qazwini
The Implementation of Shariah by
Democratic Means: The Nigerian Experience
July 7-9th, 2004
Abuja, Nigeria

In the Name of Allah, the Infinitely Compassionate, the Most Merciful.
Complimentary Introduction
Following nearly 16 years of military rule in Nigeria, a new constitution
was adopted in 1999, and a peaceful transition to civilian government was
completed. After years of squandered revenues through corruption and
mismanagement Nigeria is coming to life. The April 1999 elections marked the
first civilian transfer of power in Nigeria's history by the actions of its ordinary
citizens, many of who are Muslims.1 Disdained by the former military rulers who
robed the nation, reforms are being undertaken to administer a new civil and
productive society, much of which is grass-rooted by Nigerian Muslims.
As a scholar and representative of the American Muslim community, I
share with my fellow Muslim brethrens worldwide in applauding the Nigerian
experience to select Islamic Shariah as the basis to reconstruct the nation. You are
rightfully bringing the ideology of a “democratic Islam” to the forefront.
Allah says: “This day I have perfected your religion for you, completed
My favor upon you, and have chosen for you Islam as your religion.” 2
1 Depending on the source:
Nigerian Muslim population 80%; at http://www.eia.doe.gov/emeu/cabs/nigeria.html (last visited June 17,
2004).
Or: Nigerian Muslim population 50%; at http://www.cia.gov/cia/publications/factbook/geos/ni.html (last
visited June 17, 2004).
2 Qur’an 4:3. ABDULLAH YUSEF ALI, THE MEANING OF THE HOLY QUR’AN, New ed., Amana
Corporation trans. (1989).

Many around us are not comfortable with the progressive changes being
made by Muslims. I highly encourage the Nigerian ummah to continue forward. I
commend the ummah’s valor and have no doubt that your nation will triumph
under Islamic rule. Let it be known through your gallant work that Islam reflects
the common interest of the world, of the nation, of the community and of the
family. It is not a self-serving faith; but rather, a consort of fellow brethrens that
transcends racial, ethnic, gender, and socio-economical status.
Prophet Mohammad was quoted to have said: “Muslims are equal like the
teeth of a comb.”
The Prophet has also said: “There is no merit for an Arab over non-Arab,
nor for white over black except for righteousness.”
Much of the world is watching Nigeria with skepticism and looking for a
window of opportunity to topple a nation built on Islamic principles. Much
criticism has been related in the media worldwide. Such as, rumoring Islam as
prehistoric and a vice towards modernism. Some nations will capitalize on your
weaknesses and welcome your downfall. For the most part, your great strides will
be overshadowed by small incidents, but let not the ill whisper of other nations or
yellow journalist deter you from seeking the rightful path. Islam is the path that
provides a sound foundation for civil and political stability, and economic growth.
Islam does not separate the secular from the spiritual. It is a trio of state, mosque
and citizenship. Assure the world that Islam is neither a threat nor an enemy.
Also keep in mind that Islam is not an inoculation against vices and ills.
People are born with weaknesses and faults, and thus prone to make mistakes.

Your duty will be to overcome and cover-up insignificant shortfalls; not permit
others to exploit them.

Shariah and Good Governance
The theme of an Islamic society is built on the notion of justice and
equity.3 If a nation fails to administer justice then inevitably it will deliver
injustice. In order to build a sound society a systematic framework must be
structured. Thus the basic premise of an Islamic state is an ever-revolving domain,
applicable to government and politics. Its major inter-components, such as
economics, judiciary [Shariah], and social order are sophistically correlated, and
in part, contribute to other components within society, such as preventing
corruption, applying fair penal codes, providing rehabilitation and alternative
solutions to immoral establishments, eliminating nepotism, honoring and
commissioning experts, and facilitating economic and technological growth.
The foundation of an Islamic (or “democratic”) government has already
been set over fourteen hundred years ago. However, today there is not an
idealized Islamic state to refer to as the model, but that is not to say it would be
utopia for one to exist. Highlighted Islamic states did once exist and can function
again in contemporary times. Some Muslim nations are making great efforts to
epitomize the example of an Islamic state. Nonetheless, the purpose of this
dissertation is to investigate some of the issues that plague Islamic nations, in
3 Imam Ali’s Epistle to Malik Ashtar has said: “The subsistence of States depends on justice. Justice is the
best policy.” IMAM ALI’S EPISTLE TO MALIK ASHTAR, Tak Printing House, reprinted 1984.

particular Nigeria, and aim to provide a humble perspective to enhance the system
within the context of its social complexity.
The process of deriving Shariah legislative components for an Islamic
state is based on four sources:4
1. Holy Qur’an.
2. The tradition of Prophet Mohammad.
3. Consensus of Muslim jurists (mujtahideen).
4. Reason.
Although set over fourteen hundred years ago the four derivative Shariah
sources remain applicable and suitable to all times. Closely related to the
democratic process of election of some non-Islamic states, many Islamic states
embody members of parliament, who are voted in by the people, thus become
representatives of the people, who in turn work closely with a council of Muslim
jurists to legislate or amend constitutional provisions. Contrary to the notion that
Islam is a fixed and rigid system, when untarnished, Islam’s four vibrant
legislative principles facilitate the wheel of progress. Emergent Islamic
constitutions are freethinking entities, they never hinder development nor do they
allow circumstances to go unanswered.
Nonetheless, applying all Islamic rules is not recommended when an
Islamic state is in its infancy. Islamic laws and regulations must be applied
accordingly and respectively to the nature of the society. Policies must not be too
4 According to the Jafaria school of thought.
To add, the Qur’an states: “O ye who believe! Obey Allah, and obey the Messenger, and those of you who
are olol-amr (endowed with divine knowledge); and if ye have a dispute concerning any manner, refer it to
Allah and the Messenger.” Qur’an 4:59. ABDULLAH YUSEF ALI, THE MEANING OF THE HOLY
QUR’AN, New ed., Amana Corporation trans. (1989).

severe and harsh, nor too lenient. Policies should be based on equity and justice,
and which the general public would approve.
It is not unusual for Islamic nations to have a distinct set of governing
rules (i.e. Shariah), as long as the laws are based on the main sources of
legislation. Islam does not rule with an iron-fist. Good Islamic governance is a
process of cultivating a society according to its needs, and where needed, to
gradually apply regulations in order to promote security and enhance
development.
If nations had in the past been accustomed to other rules that governed
them then Islam must slowly wean the nation. For example, Nigeria was ruled by
the French, thus much of its constitution and regulations was influenced by
French culture. Accordingly, the Nigerians adapted to it, but after independence
Nigerians became faced with adapting to a new system.
Historically, Nigeria is a nation filled with rich and varying cultures, and
not all embrace one faith. Today, the Shariah governs parts of Nigeria, and
English law rules some, while others still adhere to tribal rule. As it stands today,
Islam is acceptable to the differences but its aim is to slowly integrate the nation
towards it.
Besides the necessity of gradually implementing new order, a developing
Islamic state must be able to discern the consequences of the outcome before
implementing any new law. If a situation poses two conflicting consequences,
then a serious analytic approach must be taken, and then, the decision should side
with the betterment of the outcome. However, if both consequences threaten the
stability of society then abandonment is sometimes the best solution.

Prophet Mohammad himself for over twenty years had practiced the
implementation of Islamic rule gradually, even though the entirety of its system
was already set at the onslaught of his mission.5 Moreover, on many occasions
Prophet Mohammad would have carried out his intended plan were it not for
another issue that conflicted with his plan. Before orders went forward the
Prophet would have made certain that the orders would not cause a stir amongst
his nation, and if so, he would then forgo the plan. Therefore, it is not only critical
to introduce the system gradually but also to avoid policies that could result in
chaos—stability of society is precedent.
In order to resolve a debilitating nation, good Islamic governance would
first tackle the major problems facing the nation. There is not a “set standard” to
follow because each state has its own set of problems that may be different from
other nations. Also, solutions for one nation may not be applicable for another,
since each society has its own culture and views.
With that in mind, how does a nation like Nigeria repair its troubles? How
does a nation that was once a large exporter of food now become the importer of
food?6 The problem lies in the complexity of the system, and the nature of its
people.
For example, one of the major issues in Nigeria is the socio-economical
level of its citizens. Not that Nigeria is a poor nation; on the contrary, its oil could
comfortably self-suffice itself. 7 Nonetheless, unemployment8 and poverty9 are at
5 The Qur’an was first revealed to Prophet Mohammad on a single occasion and later verse-after-verse in
accordance with the events of the day.
6 Nigeria: http://www.eia.doe.gov/emeu/cabs/nigeria.html (last visited June 12, 2004).
7 Nigeria is a petroleum-based economy, which accounts for 90-95% of export revenues, over 90% of
foreign exchange earnings and nearly 80% of government revenues.
Report by the Energy Information Administration Home at http://www.eia.doe.gov/emeu/cabs/nigeria.html
(last visited June 15, 2004).

an all time high. Thus when the socio-economical level of a nation citizen is
sinking then the macro ramifications, such as squandering, corruption, and
unethical social practices would become the norm. Certainly, within time the
nation would become unstable and vulnerable, and ultimately collapse. Thus, a
carefully diagnosed procurement becomes paramount in order for its survival.
The success of any institute (i.e. nation) lies within the people who have
designed and managed it with decent expert employees, and most importantly,
guarded it. The expertise of a surgeon is in the operating room not engineering oil
refineries. A competent judge bases sound decisions on years of studying law and
experience. An English teacher is best suited to teach English not math. Various
fields require competent and experienced individuals.
Our Qur’an attests to this fact: “I am a good guardian and expert.” 10
Professional fields require the right person to manage them that is why the
prophet Joseph said “good guardian”, in addition to, “good expert”.
Another point that cripples institutions is nepotism and favoritism. Loyalty
towards family and nation is good but loyalty towards justice is foremost.
“O ye who believe! Stand out firmly for justice, as witnesses to Allah,
even as against yourselves, or your parents, or your kin, and whether it be
(against) rich or poor: for Allah can best protect both.” 11
Allah also says: “And when ye judge between man and man, that ye
judge with justice…” 12
8 In 1992 an estimated 28% of the population is unemployed. Nigeria, at
http://www.geographic.org/countries/Nigeria (last visited June 15, 2004).
9 In 1993 an estimated 63% of the population is below the poverty line. Nigeria, at
http://www.aneki.com/facts/Niger.html (last visited June 15, 2004).
10 Qur’an 12:55. ABDULLAH YUSEF ALI, THE MEANING OF THE HOLY QUR’AN, New ed., Amana
Corporation trans. (1989).
11 Qur’an 4:135. ABDULLAH YUSEF ALI, THE MEANING OF THE HOLY QUR’AN, New ed., Amana
Corporation trans. (1989).

Nepotism and favoritism culminates a variety of weaknesses, it is the
microbe that precipitates corruption in all governmental and secular levels. It is
Pandora’s13 box that unleashes bribery, public pervasion, and lack of oversight
towards public obligations (i.e. procrastination). Nepotism and favoritism would
lead to public disdain, devalue professionalism, and consequently lead a nation
into unrest and its eventual downfall.
A nation is upheld by the veracity of its citizens. The cornerstone of an
Islamic society is based on ethical and moral codes. Morality is one of the most
powerful force shaping civilized societies. Corruption threatens the whole body of
ethical and moral values. Once a person offers a bribe he or she loses a little of
their own importance. The one who accepts the bribe becomes inferior.
Corruption also undermines the foundation of a nation’s liberty and human
dignity. It has a trickling effect on a nation. It not only infiltrates governmental
and civil institutions but it also strikes at the heart of society; it changes relations.
Corruption fuels rancor, mutual distrust, and enmity. Warm relationship amongst
the family and community would diminish. People would become self-centered,
idols unto themselves.
Imam Ali has been quoted as saying: “Four factors contribute to the
downfall of governments: Abandoning the principles, adhering to arrogance, and
favoring contemptible individual while disposing the praiseworthy. And when
contemptible individuals or the young and inexperienced are put in charge of
government affairs, it will lead to its disintegration and downfall.”
12 Qur’an 4:58. ABDULLAH YUSEF ALI, THE MEANING OF THE HOLY QUR’AN, New ed., Amana
Corporation trans. (1989).
13 Greek Mythology. The first woman, bestowed upon humankind as a punishment for Prometheus's theft of
fire. Entrusted with a box containing all the ills that could plague people, she opened it out of curiosity and
thereby released all the evils of human life.

A prominent figure of the Umayyad dynasty was asked for the reason the
dynasty fell from grace and government. He replied: “They entrusted major tasks
and affairs to the young and inexperienced and assigned minor tasks to prominent
figures. Neither the young were competent enough to discharge their duties with
respect to the tasks they were assigned, nor the prominent figures carried out
their duties because of disdain and self-esteem…and between these two the
government was lost.”14
Therefore, to develop good Islamic institutions the heads of government
must first be appointed by the people. Afterward the government should form
diverse committees, who are honest experts, such as academicians and
professionals in every field of the government and its subsidiary institutions, in
conjunction with, Islamic jurists who are also knowledgeable within the fields.
The committees and jurists must uphold the principles of modesty, humbleness,
and not be influenced by worldly vanities. The set of Muslim jurists and advisory
committees must have accessibility to supervise the actions and financial affairs
of the nation, and if needed, amend institutes, set guidelines, and ultimately secure
good relation with its employees and the community it serves.
Good Islamic governance should be devoted to finding, evaluating, and
promoting solutions to the labor class. Qualification and work merits should be
the standard of promotion and position not favoritism or nepotism.
In the fight against bribery and corruption civil officers must be paid well,
so that they may not be tempted to lower their standards and misappropriate the
nation’s revenue. Committees must exterminate past predecessors who have
tainted governmental and civil posts. Such persons should not be confidants to
14 IMAM MOHAMMED SHIRAZI, IF ISLAM WERE TO BE ESTABLISHED (Fountian Books 2000)

any public post because they were complicit with the corruption of the nation and
may do so again.
Some of the monumental tasks for the committees would be to replace
immoral establishments with respectable businesses and acceptable practices.
Moreover, the committees must be able to provide honorable alternatives, in
addition to, rehabilitation for employees and patrons of the establishments.
For example, transforming bars into coffee houses or cafés.15 During the
nation’s transformation, the Islamic government must make a consorted effort to
educate the public on the dangers of alcohol on the human body; in addition to,
the havoc alcohol creates in society and the family.
Perhaps more challenging would be to eradicate brothel houses or private
prostitution. Shutting down these businesses without providing an alternative
trade or lifestyle would only force the establishment to go underground and
immorality to continue. Thus, a comprehensive Shariah system must be in place,
such as simultaneously providing maintenance, vocational training or higher
education, rehabilitation, and ultimately an alternative profession. Additionally,
good Islamic governance should facilitate the institution of marriage since
marriage can be a means of physical pleasure, psychological, and economical
stability.
A nations resource belongs to its people. The wealth of the nation does not
belong to its ruler, or the elite and their entourage. Despotic regimes and royal
dynasties that selfishly squander a nation’s wealth are predestined to fail.
15 Bars are a means to socialize, just as coffee houses and cafés are but without its immoral consequences.

Imam Ali said: “You should know that the people’s poverty causes the
ruin of the country; and the people’s poverty is caused by the amassment of riches
by rulers who are motivated by selfish desires.”16
Islamic tradition dictates that people are the masters of their own wealth.
Nonetheless, abused capitalism, monopoly and the black market are forbidden in
an Islamic society because they are extremely injurious to the public. Fair and
accessible market should be open to its citizens—exclusion discouraged. The ratio
gap between the have and have-nots must be purged. If a nation deprives its
citizens of an honorable lifestyle (i.e., food, shelter, and security) then stagnation,
pandering, and decadence would result. Thus good governance must secure the
financial needs of its people to the degree that they are never in need of others
(i.e. nations).
Nonetheless, a nation must also take the lead of its own financial record.
To note, as of 2000-01 the World Bank approved a structural adjustment loan of
$105 million to help support fiscal reforms in Nigeria.17 Even more staggering,
Nigeria reported an external debt of $1.6 billion.18 Financial independence should
be high-priority for the newly established Islamic government of Nigeria.
Building trust and security is paramount between the head of state and its
members. Good Islamic governance must provide its citizens—Muslims and non-
Muslims—public security by defending individual and civil rights. Citizens must
be free of illicit prosecution, all the more, devoid of repression or aggression by
its leaders. Tolerance towards divergent opinions must prevail in a nation that is
16 IMAM ALI’S EPISTLE TO MALIK ASHTAR, Tak Printing House, reprinted 1984.
17 In 1993 an estimated 63% of the population is below the poverty line. Nigeria, at
http://www.aneki.com/facts/Niger.html (last visited June 15, 2004).
18 Nigeria, at http://www.aneki.com/facts/Niger.html (last visited June 15, 2004).

home to multi-culturalism and religions, such as Nigeria. Good Islamic
governance permits its citizen ample liberty to will their destiny within the
context of Islamic principles.
When structuring an Islamic penal code, the aim is to deter and punish
violators that have broken the law; in addition to, rehabilitating the criminal as
permitted. Good governance is founded on prevention not punishment. Islam
cares to prevent criminal acts before they happen in order to maintain public
security.
Islamic Shariah tries to combat crime and terror actively; however, it
leaves room for mercy and forgiveness. Good governance teaches its followers to
learn mercy and forgiveness from their Lord.
Allah has said: “O’ You who believe, the law of equality in punishment is
prescribed for you in case of murder, but if the killer is forgiven by the relatives
of the killed against blood money, then adhering to it with fairness and payment
of the blood money to the heir should be made in fairness. This is an alleviation
and a mercy from your Lord.” 19
The Islamic penal code are grouped into two categories:
1. Transgressing the right of Allah (i.e. alcohol consumption or
adultery).
2. Transgressing the right of an individual (i.e. murder or
defamation).
19 Qur’an 2:178. Translation by SAYED MOUSTAFA AL-QAZWINI.

However, in non-Islamic environments or where the Islamic government
has not fully been established (i.e. economic, social, political, etc.) the Had20
penal code may not be exercised. In general, people cannot be accountable or
prosecuted, nor found guilty if the nation itself is not functioning accordingly as
prescribed (i.e. Islamic governance).
Good Islamic governance commands societies and individuals alike to
promote social justice, equality, and maintain distribution of wealth. Shariah laws
are dynamic, in that, they are everlasting and not bound by individualistic
interests. Islamic Shariah can only be applied when society has adequately been
provided with the basic necessities of life, such as food, shelter (i.e. housing,
clothing, and public security), and employment. To add, Shariah punishment is
only possible if society has been provided with an equal opportunity in education.
Besides, making possible the institute of a functional matrimonial system. Only
then could Islam stand firmly against any person that attempts to terrorize or
jeopardize the security of society.
Islam’s penal system is designed by a verse (amongst many other verses)
from the Qur’an: “We [Allah] would never punish anyone until a messenger
was sent and had given full instruction and warning.” 21
Another point worth mentioning, when Prophet Mohammad began
structuring an Islamic state in Medinah he did not fully implement the penal
system, although it had already been systematically formed. Prophet Mohammad
20 Punishment under Islamic law is categorized into two groups: Hadd, which is defined in the Qur’an and
the traditions of the Prophet. The other is Ta`zeer, which is determined by a just judge. Ta`zeer is
prescribed for offences for which no specific punishment has been prescribed in Islamic law (such as,
defrauding, i.e. giving short measure), or for secondary offences such as traffic law violation.
21 Qur’an 17:15. Translation by SAYED MOUSTAFA AL-QAZWINI.

withheld full sentence of crimes until an Islamic system had been firmly set and
began functioning properly.
To illustrate, stealing in Islam is forbidden and punishable by some degree
of hand amputation. However, such a law could not be enforced if the nation
failed in providing ample living conditions for its citizen. If a person lives in a
society that is rampant with corruption, unemployment, and poverty, and its
leaders are unmindful of its responsibility then the perpetrator would not be
entirely accountable (i.e. guilty).
Another example, taking the infamous Nigerian case of Amina Lawal
Kurami, the 31 year-old woman who gave birth out of wedlock and was sentenced
to death by stoning, but later overturned by external pressures.22 In a country like
Nigeria, who is in the process of establishing an Islamic government, has not yet
reached the position of ordering such a sentence because it has yet to establish the
infrastructure of the nation.
Certainly a nation cannot permit violence or violators to continue. So what
does a country like Nigeria do in the meantime? Good governance would suggest
that during the construction of an Islamic system the nation must detain the
violators, and then a council of Muslim jurists and expert advisors would
determine the form and length of the duration, and at the same time, and if
applicable, provide rehabilitation.
Today, the world is witnessing another nation embracing the greatest
potential for influencing civil liberty, economical, and political outcomes all
22 Islam considers adultery by a married person as a heinous crime and punishable by death if proved by
four credible witnesses. The testifiers must have eye-witnessed the act and could explicit detail the event. If
a person is accused by less than the required witnesses then the accusers must be flogged and never
permitted to testify in future cases. By such standards adultery by a married person is one of the hardest
crimes to convict.