The emirs and inter-religious relations

I am inspired with the statement I found in his book “Peace, not War” (Published 2012). He says, “We discovered that we had a mutual passion for peace and inter-religious harmony” (Page 163). The context of this statement is his tribute to the late Emir of Wase, Dr. Haruna Abdullahi. He calls the Emir, “Brother […]

I am inspired with the statement I found in his book “Peace, not War” (Published 2012). He says, “We discovered that we had a mutual passion for peace and inter-religious harmony” (Page 163). The context of this statement is his tribute to the late Emir of Wase, Dr. Haruna Abdullahi. He calls the Emir, “Brother and Friend”. The introduction of the tribute reveals the deep relationship between an Archbishop and an Emir.  (Peace, not War, Pages 162-163). Those who sent the text messages to inform Archbishop Kaigama of the sickness and death of the Emir serve as witnesses to religious coexistence between Muslims and Christians. The contents of the book “Peace, not War” go beyond Kaigama’s decade of interventions in the Plateau State Crises (2001-2011). The book is a blueprint for Inter-religious relations between traditional rulers and religious leaders in Nigeria.  
The relationship between the present Sultan of Sokoto and John Cardinal Onaiyekan is still very conspicuous. This relationship was very visible when both of them were Co-Chairmen of the Nigeria Inter-religious Council (NIREC). Very often, the present President of the Christian Association of Nigeria (CAN), Pastor Ayo Oritsejafor refers to the Sultan of Sokoto as “my very good friend.”  The Catholic Bishop of Sokoto, Matthew Hassan Kukah who is also the Episcopal Chairman of Inter-religious Dialogue in the Catholic Bishops Conference of Nigeria (CBCN) is a testimony of the peace that can be achieved in a good human and religious relationship. His relationship with the Sultan of Sokoto and the Emirs in Zamfara, Kebbi and Katsina (Sokoto Diocese) could be among the reasons for the peace in these states. The Catholic Bishop of Kano, Most Rev. John Niyiring affirms that the late Emir of Kano, Alhaji Ado Bayero had a good Inter-religious relationship as a grand patron for the Committee for Peaceful coexistence in Kano.  
All these are indicators that the Emirs are potential peace builders. To translate these potentials into actuality, they could give capacity to their subjects to promote peace in their immediate environments. Many Nigerians are puzzled that the Emirs have become targets of terrorists attack whereas they occupy a very sacred position that should be revered by their subjects and every Nigerian. Some of the possible questions are: “Do the terrorists want to kill an Emir because he is promoting peace and denouncing violence and terrorism?” “Is an Emir who has a good relationship with people of other religions a threat to a politician who is over ambitious?” Would the Emirs not be safer if the Federal or State government do not dictate who should be an Emir?” The assassination attempt on the late Emir of Kano, Alhaji Ado Bayero was enough scandal. One should have expected that he should be allowed to join his ancestors without riots over his successor. The killing of the Emir of Gwoza, Alhaji Idrissa Timta is the height of desecration of the royal throne in Nigeria. These are serious indications that a wound has been inflicted on the traditional values of Nigeria. This calls for urgent traditional intervention to save the traditional institutions.  
As we pray for the peaceful repose of Alhaji Ado Bayero, we could use Kano as a wake up call for the need for all the Emirs and the Sultan to come together in sincere dialogue to work with other religious leaders to save the nation from anarchy. “Caravans across the Desert: Marketplace”. AFRICA: One Continent, Many Worlds. Natural History Museum of Los Angeles County Foundation is an original archive of January 2, 2005 that was retrieved on May 6, 2007. According to this document, the Kingdom of Kano was based on an ancient settlement of Dala Hill while small chiefdoms were previously present in the area. Okehie-Offoha, Marcellina and Matthew N. O. Sadiku (December 1995) citing the Kano Chronicle, says that Bagauda, a grandson of the mythical hero Bayajidda became the first king of Kano in 999, reigning until 1063. According to Ki-Zerbo Joseph (1998) Muhammad Rumfa ascended to the throne in 1463 and reigned until 1499. During his reign he reformed the city, expanded the Sahelian Gidan Rumfa (Emir’s Palace), and played a role in the further Islamization of the city as he urged prominent residents to convert. Evangelization is the tool of every religion to persuade and convince people to worship God in all sincerity.   
It appears that the Emirs have some historical relationship that could be used today to promote peace and unity. For instance, the Hausa state remained independent until the Fulani conquest of 1805. Lovejoy Paul (1983) is of the opinion that the jihad of Usman dan Fodio led to the emergence of the Sokoto Caliphate while Kano became the largest and most prosperous province of the empire. According to the BBC News of December 21, 2001, from 1893 until 1895, two rival claimants of the throne of Kano fought a civil war. With the help of royal slaves, Yusufu was victorious over Tukur, and claimed the title of emir. It is expected that this episode should not be replayed in this enlightened period. The British made Kano the administrative centre of Northern Nigeria. It was replaced as the centre of government by Kaduna and only regained administrative significance with the creation of Kano State following Nigeria’s independence. It is however consoling that although the Emir had limited formal political powers; he continues to exert considerable authority and provides leadership on issues such as the tension between Christians and Muslims in the city (WorldStatesmen.org).
Very often, the disparity in land allocation for religious purposes and other religious discrimination have been blamed on some State governments. Who knows if what is happening today could have been avoided if the Emirs had rebuked the religious intolerance of some religious fanatics and some politicians who used religion to ascend to power. Now that darkness has fallen upon some parts of Nigeria, it is obvious that the terrorists do not discriminate in the killing and kidnapping of Muslims and Christians. They do not care what tribe a victim comes from. They have even gone to the extent of kidnapping Fulani women.
Fr. Professor Cornelius Afebu Omonokhua is the Director of Mission and Dialogue of the Catholic Secretariat of Nigeria, Abuja and Consultor of the Commission for Religious Relations with Muslims (C.R.R.M), Vatican City ([email protected]).