Advice On How To End Banditry In Nigeria

By Imam Murtadha Gusau

In the name of Allah, Most Merciful, the Bestower of Mercy.

All praise is due to Allah, the Lord of all creation, may Allah extol the mention of our noble Prophet Muhammad (Peace be upon him) in the highest company of Angels, bless him and give him peace and security―and his family, his Companions and all those who follow him correctly until the establishment of the Hour.

Dear brothers and sisters! In Islam, dealing with bandits (or those engaging in Hirabah, a term encompassing armed conflict, disobedience, and spreading corruption in the land) is addressed through various legal and ethical guidelines. These include the severity of punishment, the importance of repentance, and the need for justice and security. Islamic teachings also emphasise the importance of addressing the root causes of banditry, such as ignorance, poverty and lack of opportunity, and promoting peace and reconciliation.

Islamic law prescribes severe punishments for Hirabah, including execution, crucifixion, amputation of limbs, or exile, depending on the severity and nature of the crime.

If bandits repent before being apprehended, their punishment may be lessened or waived, highlighting the importance of forgiveness and rehabilitation in Islamic jurisprudence.

Islamic teachings prioritise the safety and security of society and emphasise the need to protect the innocent from harm caused by bandits.

Many Islamic scholars and leaders acknowledge the need to address the underlying causes of banditry, such as poverty, lack of education, and social injustice, which can drive individuals to resort to criminal activities.

Some Islamic scholars, like Sheikh Ahmad Gumi, Musa Asadus-Sunnah advocate for dialogue and reconciliation with bandits, suggesting that amnesty and rehabilitation programs can be effective in reintegrating them into society.

In the face of adversity, Muslims are encouraged to turn to Allah for guidance and strength through prayer and supplication, seeking His protection from harm.

Islamic law distinguishes between banditry and legitimate warfare or rebellion. While bandits are considered criminals, rebels fighting against oppression may be granted certain protections under specific conditions, according to the International Committee of the Red Cross (ICRC).

In Nigeria, the activities of bandits have led to widespread insecurity and calls for decisive action. Islamic group MURIC and many Islamic scholars has warned against defending bandits, emphasising the need for justice and punishment.

Asadus-Sunnah and Sheikh Gumi’s advocacy for dialogue and amnesty for bandits has sparked controversy, with some supporting their approach while others criticise and condemn it.

Muslim leaders and Islamic scholars continue to debate on the most effective ways to address banditry, balancing the need for justice with the potential for rehabilitation and reconciliation.

Some scholars argue that addressing the root causes of banditry, such as poverty, lack of education and lack of opportunity, is crucial to preventing future criminal activity.

But what we understand, sometimes lack of wide consultation among the Islamic scholars and sidelining many of them has contributed to the criticising and condemning the issue of reconciliation with the bandits.

Respected brothers and sisters! In Islamic law, Sulh (Arabic: صلح) refers to the concept of amicable settlement or reconciliation, particularly in the context of dispute resolution. It’s a process that emphasises compromise, negotiation, and mediation to end conflicts and foster peace between individuals or within a community. Sulh is seen as a way to resolve disputes in various contexts, including family matters, commercial transactions, and even criminal cases.

Sulh is an Arabic word meaning ‘resolution’ or ‘fixing’ generally, in problem solving. It is frequently used in the context of social problems. It is also an Arabic surname, mostly from Lebanon used in the variant Solh. in other words, it means dispute resolution among individuals or people with misunderstanding.

The primary goal of Sulh is to bring an end to conflict and animosity between parties.

It encourages parties to find common ground and reach a mutually agreeable settlement through negotiation and compromise.

Sulh often involves a neutral third party, such as a family member, elder, or respected community leader, who acts as a mediator or arbiter to facilitate the resolution process.

It aims to restore harmony and relationships, rather than simply imposing a judgment or punishment.

Sulh is frequently employed in resolving conflicts within families, particularly in marital disputes. Family members or a designated mediator may work with the couple to find solutions and encourage reconciliation.

Sulh can be applied to settle disagreements related to business transactions or financial matters, aiming for fair and amicable resolutions.

While Islamic law has specific penalties for criminal offenses, Sulh can be utilised in certain situations, especially when the rights of individuals are involved. For example, in cases of robbery, terrorism, banditry or assault, the victim or their family may choose to forgive the offender and accept compensation through Sulh.

The concept of Sulh is rooted in the Qur’an and the teachings of Prophet Muhammad (Peace be upon him).

Many verses in the Qur’an encourage seeking peace and reconciliation, and the Prophet’s actions and sayings demonstrate the importance of amicable dispute resolution.

Sulh often requires parties to be generous in their approach, willing to forgive and overlook minor offenses to reach a resolution.

Ideally, the Sulh process should be accessible to all parties involved, and the process should be transparent and fair.

The ultimate aim of Sulh is not just to settle a dispute but to restore harmony and peaceful relations between the conflicting parties.

So may Allah make it easy for us all to live and die upon Islam and the Sunnah, and we ask Him the Most High to keep us and our families safe.

And all praise is for Allah, Lord of the Worlds; and may the peace and blessings of Allah be upon the noble Prophet, his family, his Companions and all who follow him until the Day of Resurrection.

Murtadha Muhammad Gusau is the Chief Imam of Nagazi-Uvete Jumu’ah and the late Alhaji Abdur-Rahman Okene’s Mosques, Okene, Kogi State, Nigeria. He can be reached via: gusauimam@gmail.com or +2348038289761.

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