I’ve written two pieces on Nigeria recently, addressing very different topics. One, at The Maydan, looks at Shi’ism and anti-Shi’ism in Nigeria. The other, at World Politics Review, looks at the politics surrounding the question of President Muhammadu Buhari’s health. If you read either or both, I welcome your comments below.
In September, Cambridge University Press published my first book, which is called Salafism in Nigeria: Islam, Preaching and Politics. I haven’t written much about the book here on the blog, but I have written a few posts elsewhere that deal with issues covered in the book. The most recent post is a conceptual “introduction” to the book, which went up at the Social Science Research Council’s The Immanent Frame blog yesterday. That post deals with the idea of “canon” – the main argument of the book is that Salafism, in Nigeria and around the world, is animated by a canon of texts that includes not just the Qur’an and the hadith literature, but also a great deal of relatively recent material.
Other posts related to the book include:
- A post outlining part of the history of (non-jihadi) Salafism in Nigeria, published at the Council on Foreign Relations’ Africa in Transition blog
- A post on Saudi Arabia’s influence in Nigeria, published in the Washington Post’s Monkey Cage blog
- A post discussing the Salafi-jihadi thinker Abu Muhammad al-Maqdisi’s influence on Boko Haram founder Muhammad Yusuf, published at Jihadica
I’m hoping to write a bit more here on the blog about the book soon, but these posts treat some of the key themes in the book.
Last week, while doing a quick Google search to confirm the life dates of Umar Fallata (see below, I came across this obituary for the Nigerian Muslim religious leader Isa Waziri (1925-2013). The obituary contains an interesting anecdote about the dawra (tour), a kind of educational and recruitment initiative by Saudi Arabia’s Islamic University of Medina. The dawra, as I discuss in my book, was a key mechanism for recruiting Nigerian students to Medina; worldwide, Nigeria was one of the countries where the University conducted the most tours. The dawra was a key early step in the careers of several prominent Nigerian Salafis.
But as the anecdote makes clear, the Saudi and African scholars who ran the dawra took pains to make sure that it was not just a Salafi affair:
I saw one great quality with Shaikh Isa Waziri around 1994 during the annual Dawra, which is a course for Arabic teachers organized by the Islamic University of Madina under the leadership of Shaikh Abdalla Zarban Al-Ghamidi. A dinner was organized at Da’awah Group of Nigeria in which almost all the Islamic Scholars in Kano were present. Equally present at the dinner was late Shaikh Umar Fallata, a highly respected Islamic scholar who teaches in the Mosque of Prophet Muhammad (peace be upon him).
It was an interesting event, because despite all the differences between Izala and Tariqa, many prominent Islamic scholars from Tijjaniyya, Qadiriyya, and Izala were present. But one thing you cannot miss during the dinner was that Shaikh Isa Waziri was the rallying point among these scholars, some of whom do not get along publically. On that day, I saw some wonders, because some of the scholars that members of the public thought would look away when they meet each other were so respectful of one another. You wouldn’t be completely wrong if you suggest that sometimes our scholars dribble the followership.
Not only was Waziri a prominent shaykh from the Tijaniyya Sufi order, but the dinner included figures from both the Tijaniyya and the Qadiriyya, the two most prominent Sufi orders in northern Nigeria. This is not to say that there are no tensions between Salafis, who are often vehemently anti-Sufi, and Sufis – it would have been quite fascinating to attend that dinner! – but it is to say that sometimes stereotypes don’t hold true. Moreover, as the author of the obituary points out, sometimes public hostility can give way to private cordiality.
The anecdote raises two other points:
- African scholars who took up residence in Saudi Arabia and became part of the Saudi Arabian religious establishment also, often, became key links between Saudi Arabia and Africa. One can see that in the case of this anecdote and Umar Fallata. The best English-language source on Fallata is Chanfi Ahmed’s 2015 book on West African scholars in the Hijaz. See also here (Arabic) for an official Saudi Arabian biography.
- I think a lot about the idea of a “fragmentation of sacred authority” in the Muslim world (see here and here). That’s on display in this anecdote too, as the author of the obituary argues that no scholar in northern Nigeria today can play the unifying role of someone such as Waziri. No one wants to fall prey to a distorting nostalgia about the past – it’s not like there were no intra-Muslim conflicts during the twentieth century! – but it does seem like the Muslim world, and various Muslim communities, are much more internally fragmented than they were even a generation ago.
Today I’m up at World Politics Review (paywalled) discussing Boko Haram’s violent, uneven decline, as well as the still-inadequate response by regional governments and militaries. If you read the piece, please share your thoughts in the comments.
Nigerian President Muhammadu Buhari has been on extended medical leave in London since January 19, which has occasioned considerable anxiety and commentary in Nigeria and abroad. I wrote about the situation last week for Global Observatory, comparing Buhari’s absence to the absence of President Umaru Yar’Adua in 2009-2010.
I recommend two other takes:
- Chika Oduah, “Nigeria Proves a Missing President Isn’t Necessarily a Bad Thing” (I don’t necessarily agree, but the piece is well argued)
- Brandon Kendhammer, “The President Has Left the Country”
On February 13, President Donald Trump spoke by telephone with Nigerian President Muhammadu Buhari. Many observers, including me and Nigerian analyst Muktar Usman-Janguza, were impatiently awaiting for the White House to post a readout of the call, which it finally did yesterday. The delay, I should note, was offensive to some Nigerians in and of itself.
The main news coming out of the call was when Trump “expressed support for the sale of aircraft from the United States to support Nigeria’s fight against Boko Haram.”
There is a backstory here, dating to 2014, when the Obama administration blocked sales of US-made helicopters to Nigeria due to concerns about human rights violations by Nigerian security forces. As recently as December 2016, Nigeria purchased military aircraft from Russia and Pakistan after growing impatient with Washington.
Another part of the backstory, as former Ambassador to Nigeria John Campbell explains here, is that US security cooperation with Nigeria has also been limited for many years by the Leahy Amendment. The amendment prohibits US security assistance to foreign security force units that the US government believes have committed human rights abuses.
Some will see Trump’s offer to Buhari, then, as a change in policy, but I think this reflects more the momentum of the War on Terror (or whatever one is supposed to call it now) and the tendency of that momentum to wear down or override human rights concerns in the long term.
After all, in May 2016, the Obama administration expressed its willingness, pending Congressional approval, to “approve a sale of as many as 12 A-29 Super Tucano light attack aircraft to Nigeria.” (You can watch a demonstration of the Super Tucano here.)
The sale does not seem to have gone forward but, as the New York Times has reported, the willingness to approve it reflected a wider change of attitude in Washington toward Nigeria’s fight against Boko Haram. I believe two key moments that prompted that change: the kidnapping of the Chibok girls in April 2014, and the election of Buhari in March 2015. Those two events boosted those voices in Washington who argued that the US should ease its restrictions on security cooperation with Nigeria. Trump’s offer to Buhari is not a complete break with older policy, then, but rather a demonstration that those voices are continuing to win out over those who favor more restricted security cooperation.
This is the logic of the War on Terror, I believe: when policymakers or human rights organizations raise concerns about security force abuses, they will tend, over the long term and often in the short term, to be overruled by those whose primary concern in places like Nigeria is with killing jihadists. I would bet that a hypothetical President Hillary Clinton would have also eventually approved the sale of military aircraft to Nigeria. I say all this not to let Trump off the hook or to somehow praise him – I oppose Trump unequivocally – but to point out that some policy dynamics are bigger even than Trump.
I’ve published a new article with the journal Religion & Education. The article is part of a special issue on “Life Trajectories of Educators Between Religion and Religious Education,” edited by Professor Abdulkader Tayob of the University of Cape Town, South Africa. My article is entitled “Islamic Modernism and Colonial Education in Northern Nigeria: Na’ibi Sulaiman Wali (1927–2013).” It discusses the career of a major intellectual from Kano, Nigeria, who played a major role in book publishing in northern Nigeria during the decades before and after independence. In the 1970s, he published two polemical books denouncing what he saw as neo-colonialism and Muslim “backwardness” in Nigeria; part of my paper discusses those two books. The article can be found here, although it is only available to those with access to the Taylor & Francis system, whether through a university library or other such system.