Islamic teachings on hoarding: A vital tool for improved food security and national

unity in Nigeria

Introduction

Food insecurity is one of the monsters that target many developing countries of the
world. [ CITATION STR \l 1033 ].
In the economic system of Islam there is a lot of importance on the fact that nothing
should be done that is against natural process. For instance, Islam has ordered never to lie
and cheat in a business and also not to present the good of their product in an exaggerated
manner. And to hide its defects is also considered to be a lie. Indeed, the pious
predecessors used to exercise due diligence towards carrying out their merchandise in
piety and righteousness. They do this in order to attain the lofty status promised by the
Prophet (SAW) in paradise alongside the Prophets, the truthful ones and the Martyrs.

Concept of food security

According world Summit of 1996, Food security exists when all people, at all times, have
physical and economic access to sufficient, safe and nutritious food that meets their
dietary needs and food preferences for an active and healthy life. [ CITATION ECF08 \l 1033 ] .
The widely accepted World Food Summit (1996) definition reinforces the
multidimensional nature of food security and includes food access, availability, food use
and stability. It has enabled policy responses focused on the promotion and recovery of
livelihood options.
The Right to Food is not a new concept, and was first recognized in the UN Declaration
of Human Rights in 1948. The concept of food security is found as early as the
1970s[ CITATION Mar91 \l 1033 ]. The term first originated in the mid-1970s, when the World
Food Conference (1974) defined food security in terms of food supply thus;
“Availability at all times of adequate world food supplies of basic
foodstuffs to sustain a steady expansion of food consumption and to offset
fluctuations in production and prices”.
In 1996, the formal adoption of the Right to Adequate Food marked a milestone
achievement by World Food Summit delegates.
In 1983, Food and Agricultural Organization (FAO) analysis focused on food access,
leading to a definition based on the balance between the demand and supply side of the
food security equation:
“Ensuring that all people at all times have both physical and economic
access to the basic food that they need” (FAO, 1983).

Two common definitions of food security come from the United States Department of
Agriculture (USDA), and the UN's Food and Agriculture Organization (FAO):

 Food security exists when all people, at all times, have physical and economic
access to sufficient, safe and nutritious food to meet their dietary needs and food
preferences for an active and healthy life. (FAO)
 Food security for a household means access by all members at all times to enough
food for an active, healthy life. Food security includes at a minimum, (USDA):

More recently, the ethical and human rights dimension of food security has come into
focus[ CITATION ESA06 \l 1033 ] . For food security objectives to be realized, the following
four dimensions must be fulfilled simultaneously. Physical availability of food: Food
availability addresses the “supply side” of food security and is determined by the level of
food production, stock levels and net trade; Economic and physical access to food:
Food utilization: understood as the way the body makes the most of various nutrients in
the food. stability of the other three dimensions over time:[ CITATION ECF08 \l 1033 ]

Causes and types of food insecurity

Major human induced food emergencies persisting for several years are known as
protracted emergencies. The vast majority of protracted crises are in Africa, where the
average number of crises has tripled over the last two decades. These crises are fueled
mainly by armed conflict, often compounded by drought, floods and the effects of the
AIDS pandemic. The impact on food production and food security has been catastrophic
for millions of people who are driven from their homes, unable to work their fields, cut
off from markets for their produce and from commercial supplies of seed, fertilizer and
credit. The following are some of the major causes of food insecurity globally:

 Global Water Crisis - Water table reserves are falling in many countries due to
widespread over pumping and irrigation.
 Climate Change - Rising global temperatures are beginning to have a ripple effect
on crop yields, forest resources, water supplies and altering the balance of nature.
 Land Degradation - Intensive farming leads to a vicious cycle of exhaustion of
soil fertility and decline of agricultural yields.
 Greedy Land Deals - Corporations and Governments buying rights to millions
of acres of agricultural land in developing countries to secure their own long-
term food supplies.[ CITATION Foo \l 1033 ].
 Others are; adverse weather conditions, political instability, or economic
factors etc, all of which may have an impact on your food security status.
[ CITATION ECF08 \l 1033 ].

Concept of national Unity

The term national unity carries different meanings to different people. It is often used
interchangeably with concepts like; national integration, united nationality, loyalty,
united community, nation building and building national identity. It is used commonly to
describe the process of uniting people of various races with different culture under one
form of national identity[ CITATION Lee13 \l 1033 ]. In other words, it is "a state in which all
citizens from various groups (ethnic, religion, regions) live in peace as one united nation, giving
full commitment to national identity based upon the Federal Constitution and the National
Ideology[ CITATION Lee13 \l 1033 ]. National unity is a social situation wherein the citizens
consisting of diverse ethnic groups, religious beliefs and regions co-exist peacefully as one
united Nation.
Promoting national unity in a multi-religious, multi-cultural diverse ethnic group could be a very
tough issue due to the socio-cultural differences among the various ethnic groups as in generally,
conflicts will still occurs directly or indirectly. Since national unity touches much on the root of
people's attitudes and beliefs in regard to sustain peace and harmonious life in the nation, then it
is said that the character of a society's culture is directly affecting the process of promoting
national unity significantly.

Possibly, the greatest challenge facing Nigeria today is the threat to national unity, as
centrifugal tensions, resource control and self-determination, ethnicity based identity
politics and religious cleavages have enveloped national consciousness.  

Government’s efforts towards National Unity

Since independence in 1960, national unity has been a top priority of governments
in Nigeria. The National Youth Service Corps (NYSC) Scheme, the Unity Schools, the
Federal Character Principle, and State Creation are examples of state policies intended to
achieve this goal. Yet, the outcome of the national unity policies and programmes in the
country have fallen far below expectation, as ethnic loyalties and regionalism are still
deep seated[ CITATION STR \l 1033 ].

 RELIGION AND NATIONAL UNITY:

THE GAP BETWEEN THEORY AND PRACTICE

 

BY

DR. RAFIU IBRAHIM ADEBAYO

DEPARTMENT OF RELIGIONS

UNIVERSITY OF ILORIN,
 P.M.B 1515, ILORIN,

NIGERIA

Religion and National Unity: A Theoretical Approach

Factors Militating Against Using Religion to Achieve National Unity: A Practical

Experience

One of the salient factors is leadership tussle. Cases of intra-religious disputes are traced
to the problem of leadership among religionists and these have been contributing to the
incapability of religion to be an instrument of national unity. The incessant leadership tussle has
been one of the major factors for the proliferation of different denominations in the country.

Excessive patriotism to one sect and looking at others as infidels is another

major factor.

The fracas between different factions of religion as well as the claim of doctrinal superiority by
these factions has shaken the unity of the nation to its root. This has led to the propagation of
such doctrines through fanatical means. Some of the foul means taken to achieve this include
‘brute force, economic, political and social strangulation of the rights of the so called ‘infidels’
and unbridled political, educational, economic and social favouritism of the so called elects of
God to the disadvantages of other citizens’ 24

Madia. The legacy of hatred, animosity and antagonism of some people to religions other than
their own is promoted by some print and electronic media. Rather than using the news media
for the promotion of religious unity in a multi-religious society like Nigeria, some dailies in their
editorial, news reports, column and captions, contain derogatory, defamatory and provocative
remarks on other religions. Thus, some papers promote intellectual dishonesty and foster the
spirit of disunity in their bid to promote the religion they profess. Writings of some people in our
dailies show their ignorance of the religion they criticize and reaction to such writings becomes
a threat to the peaceful co-existence of the people in the community. A good example of this is
a write-up of one Lana Balogun, who in the Sunday Standard under the caption “Master of
Yesteryears Ahmed the Camel Driver” described Prophet Muhammad as an epileptic prophet. 25
Or how can there be unity in a multi-religious nation where one Adelowo made a provocative
statement against the Muslims sayings:

The Yoruba Muslims’ priests maintained themselves by deceits and charm

making. Their religion was the greatest obstacle to the progress of civilization
and to all that is pure, holy……. Islam was as stagnant as it was obstructive to
progress. It discourages free labour.26
 n certain issues.

Conclusion

So far, we have delved into the teaching of Islam and Christianity on the peaceful co-
existence and national unity and some factors militating against effective use of religion as a
weapon of national unity in a multi-religious society like Nigeria. Our observation is that
religious crisis can not be treated in isolation as a major threat to national unity, as other
factors also raise their ugly faces in the garb of religion. It is our belief that for religion to be
used as an effective weapon of national unity, the gap between religious theory and practice
needs to be bridged. This can be done if the government can incorporate some religious
teachings into the nation’s constitution and take the religion of its citizens into consideration in
the formulation of its policy.

It is equally expedient to note that it is erroneous to judge a religion on the basis of

behaviours and attitudes of its followers as, at times, its followers out of their whims and
caprices, disobey the injunctions of the religion deliberately just because there is nobody to
ensure their compliance with them. This explains why some who profess one religion or the
other are involved in the ever-growing criminal acts and violence. Since at times, ignorance of
its teachings may constitute the major reason for committing certain criminal offence, it then
becomes pertinent that religious education be fully integrated into all levels of the school
system of the country. Also, punitive measure should be taken against anyone who commits
any criminal act based on the injunction laid down by his religion. By this, religion will assume
its proper position in the country and so will not be used as an instrument of disunity in the
hand of unpatriotic citizens again.

References

1.     Qur’an 4: 1.

2.     Ibid, 49: 13.

3.     Ibid, 42: 13.

4.     Y. Ali, The Holy Qur’an: Text, Translation and Commentary (London, Islamic
Foundation, 1975) P.1477.

5.     Qur’an 42: 14.

6.     Ibid, 4: 150-151.

7.     Ibid, 2: 136.

8.     Holy Bible, Mathew 23: 1-3.

9.     Luke 21: 8

10. Mathew 24: 23-26.

11. Qur’an 4: 150-151.

12. Ibid, 109: 6.

13. Ibid, 2: 256.

14. Romans 12: 9-19.

15. Mathew 5: 1

16. Qur’an 41: 34.

17. See al-Ahadith an-Nawawi fil-Akhlaq wal-Ijtima‘i wal-Madaniyah (Tunis, Mat-ba‘at al-
Manar; n.d.) P. 7. See also Y. Al-Qaradawi, The Lawful and the Prohibited in Islam;
(Lagos, Al-Tawheed Publishing Company. 1989) P. 324.

18. Ibid.

19. J.E. Madu, “Religious Pluralism: An Index for National Stability.” (A paper presented
at the 6th Annual Conference of NASRED held at Ikere-Ekiti on 28th September,
1992). P. 4.

20. D.E. Winkworth, A Critical Look at Religion (London, Regency Press, 1974) Pp. 7ff.

21. A Rahim, Islamic History; (Lagos, Islamic Publications Bureau.1983). Pp. 101-102.

22. A.O.A. Okebukola, “Religion and Fanaticism: Nigerian Experience” in C.T. Apata et. Al
(eds) Religion and Terrorism, (National Association for the Study of Religions and
Education (NASRED), 2003). Pp. 295-296.

23. A Dzurgba, Integration and Conflict: An Introduction to Sociology of Religions;

(Ibadan, Ayobami Press. 1987). Pp. 27ff.

24. A Ekwenife, “Politics and Religious Intolerance: The Nigerian Situation” in R.D.
Abubakre, et.al (Eds), Religion and Politics in Nigeria. (Nigerian Association for the
Study of Religions (NASR), 1993). Pp. 106-121.
 25. S.O. Lana Balogun, “Master of Yesteryears Ahmed the Camel Driver”; Sunday
Standard; (February 28, 1998). P. 4.

26. Adelowo, E.D. “Islam and Christian Church in Yorubaland in the Second Half of the
Nineteenth Century: A Critical Study of Interplay of religions” in Mala, S.B. Boluade,
E.B; Balogun,I.A.B.; (et.al) (eds) Religions, A Journal of the Nigerian Association for
the Study of Religions (NASR), (Ibadan Vol. 4. 1979). Pp. 48-49.

27. A. Zafaran, The Inspiring Lines (Quotes, Mnemonics and Dates) Book 1 , (Lagos, Al-
Hikmah Communications Ltd.). P. 24.

28. Ibid, P. 24.

(Published in Ado Journal of Religions vol.2, No. 2, Department of Religious Studies,

University of Ado-Ekiti, Ado Ekiti. 2003. Pp. 94 – 105).

How to maintain peace and unity in nigeria

y: Mohammed, Suhaib

It's very vital to maintain peace and unity in the multi-ethnic and multi-religious country of Nigeria. With
more than 250 ethnic tribes and various religious beliefs divided across geo-political lines - of Muslim
North and Christian South, -- the nation's unity is being woefully threatened by ethnocentricism,
sentiments and religious fanaticism. Recently, religious radicalism has exploded in the Northern part of
the country causing more harm and hatred among the overall Nigerians. Following are some tips on how
to maintain unity in Nigeria:

Sentiments Must Be Stopped

Sentiment is one of the major problems that are threatening the cause of unity and harmony in Nigeria.
The war of words and tribal feuds are been squabbled by Nigerians all over the country. We must stop
making sweeping generalization on other ethnic tribes, and begin to reserve our emotions toward other
ethnic groupings if peace and unity must reign in Nigeria.

Love
This is the bedrock of peace and oneness in a multi-cultural nation like Nigeria. Nigerians of every race,
gender, and religion should love and respect each other as one family. We should learn to love our
fellow countrymen. If we're challenged by a problem, we should round ourselves on a negotiating table
and not to dwell in finger-pointing and wicked sentiments. If we love and adore ourselves as Nigerians,
peace and unity will forever thrive in our country.

Sense of Brotherhood
This is very important not only in maintaining unity in Nigeria, but in upholding peace and tranquility
among Nigerians. Nigerians should regard all and sundry as one. Parents at home and teachers in school
should orient the kids about the importance of equality. Let the Nigerian people know that they belong
to one family. The notion of "we" vs. "them" must be stopped for Nigeria to stay stronger, safer and
more united.

Lock Your Religion in Your Closet

Religion is a good thing, but its practice. should be private -- only between you and your God on whom
you believe. Its practice should be within the confines of your church or mosque; your home and your
family. We should learn to leave our religion at our homes and not try to carry it along and enforce it in
our public square.

Keep the NYSC Program Running

The National Youth Service Corp is a good thing. It was established in 1973 after the Nigerian Civil War in
1967 in order to "reconstruct and reconcile" the nation. The scheme is aimed to foster "national unity"
amongst Nigerian youths; therefore, let us NOT "wallow in the valley of despair" to its cause. To
maintain peace and unity in Nigeria, therefore, we should utilize the scheme and keep it up and running.

Massive Enlightenment
To maintain peace and unity in Nigeria, massive enlightenment must ensued. The Federal Government
must step-in to enlighten the general public, especially the ignorant and illiterate population about unity
and peaceful co-existence among the citizenry, with the central theme of equality and oneness. This can
be relayed through the channels of media so as to reach the massive population.

Nigeria was built on the foundations of tolerance and solidarity. As Nigerians, we should uphold the
Nigerian dream of unity in diversity and stay strong, peaceful, and united despite the bitter challenges
that are facing us today.

Suhaib Mohammed is a freelance writer who writes on different niche. You can browse through his blog:
http://www.suhaib7.wordpress.com to read on similar topic or on a totally different one.

Article Source: http://EzineArticles.com/?expert=Suhaib_Mohammed

An Examination of Programmes Aimed at Promoting National Integration in Nigeria

Knowing that Nigeria is a host to unwilling and variegated partners, efforts have been put in
place starting from the colonial era to create systems, institutions and programmes of
government aimed at promoting national integration. Citing the scholarly works of Ojo (2009),
Bulama (n.d.), Akpan (1990) and Ugoh & Ukpere (2012), some of these have been identified
below:
Firstly, the colonial administration in Nigeria in 1954 using the instrumentality of the Lyttleton
constitution introduced federalism into Nigeria as an integrative mechanism. The colonialists
must have been swayed by the opinion that such a system of government was necessary to
preserve both integration and stability in a deeply divided society like Nigeria. As Osaghae
(1987) observed, whenever events seemed to demand that a compromise be effected between the
necessity for unity and co-operation on a wide territorial basis on one hand, and the need to
accommodate the legitimate claims of sub-national groups for self-rule on the other, “the
temptation is to proffer a catch-all management formula such as federalism.” While federalism
has been applauded as a silver bullet to the ethnicity problem in Nigeria, the skewness and
perversion of this typology of governance has frustrated the benefits it could have provided the
nation.

Secondly, the creation of states and the land use decree were put in place to strengthen Nigeria’s
unity. Immediately before the Nigerian Civil War, as a way to strengthen the reversion of the
country to federalism, General Gowon resorted to the creation of more states in a bid to keep the
country united. Gowon felt the problem confronting the operation of federalism in the three
regions was that "The regions were so powerful as
to consider themselves self-sufficient and almost entirely independent. The federal government
which ought to give the lead to the whole country was relegated to the background. The people
were not made to realize that the federal government was the real government of Nigeria.” In
order to strengthen the federal government, the regions were taken to the slab of sacrifice
resulting in the creation of 12 states in 1967. Subsequently, the creation of states curtailed the
domineering tendencies of the major ethnic groups and secured some measure of autonomy for
the minority groups. Members of the major ethnic groups now find themselves as minorities in
some new states, while those who have hitherto been minorities in the old states now find
themselves as majorities in some new states. As Bulama (n.d.) noted, the old regional hegemony
by the three major tribes in their respective regions is now a thing of the past. Between 1960 and
1996, creation of states within the federal system comprised 3 regions (1960), 4 regions (1963),
12 states (1967), 19 states (1976), 21 states (1987), 30 states (1991) and since 36 states in 1996.
The Land Use Decree on its part vests all land in a state in the Governor of the state that holds
the land in trust for the use and common benefit of all Nigerians. The rationale being that the
Governor can allocate land to any applicant irrespective of his or her state of origin. However, in
reality, Nigerians are discriminated against from buying certain pieces of land because of ethnic
and religious considerations.

Furthermore, the National Youth Service Corps was conceived as another policy that could help
unite the country. Created by Decree No. 24 of May 22, 1973, the National Youth service Corps
sought to enhance the interaction among the nascent educated elite in the country scattered in
different parts of the country by providing them with the opportunity of living and serving in
some developmental capacities in states other than
their places of origin so they could better understand the cultures, perhaps the language and
general lifestyle of their host communities. Thus, while helping to develop different parts of
Nigeria through their one-year compulsory national service, young educated Nigerians were to
also understand more about their other “brethren” living in other parts of Nigeria, their strengths
and challenges. This was to be useful for these young ones when they assume leadership position
because they would be able to proffer solutions to the challenges other Nigerians are facing and
be guided and inspired by the strengths of other Nigerians. However, the scheme has been
fraught with ethnic consideration, favoritism and cronyism in the posting of corps members,
exposure of these youths to security risks as was seen during the 2011 General Elections where
many corps members of Southern descent were butchered by some angry northern youths,
corruption and misappropriation of funds.
As Ojo (2009) noted, another dimension to the problem facing the thriving of the NYSC in
Nigeria is the problematic nature of citizenship, indigeneship and settler status in Nigeria. In this
sense, many Nigerian youths have experienced more of frustration rather than integration
because after serving in a particular state other than theirs, they do not expect to get jobs where
they have thanklessly undergone the NYSC programme because in many cases, they would be
tagged as non-indigenes and will be forced to go back to their states of origin to avoid being
discriminated against. Even when they are employed, it is on a contract basis.

Another nation-building policy was the Federal Character Principle initiated by the government.
The aim of the policy was to achieve the fair and effective representation of the various
components of the federation in the country’s position of power, status and influence (Ugoh &
Ukpere, 2012). The federal character principle was later enshrined in the 1979 Constitution of
Nigeria with the goal to accommodate the diverse linguistic, ethnic, religious and geographic
groups in the decision-making, socio-political and economic apparatuses of the state. The policy
also aimed to foster unity, peace, equal access to state resources and promote the integration of
the less advantaged states for better improvement and good conditions of living in the country.
Nevertheless, as laudable as the policy was there was a yawning gap between intent and actual
practice of the policy, thus making it counterproductive. The policy has been criticised for
introducing crass mediocrity into the public service, weak at fighting ethnicity, cronyism and
corruption and has been politicized. It is thus seen as engendering instability rather than
integration.

The movement of the Federal Capital Territory from Lagos to Abuja was seen as an integrative
policy of government to further unite Nigerians. As Bulama (n.d.) observed, tribal-related
problems formed part of the reasons that led to the choice of Abuja as the new Federal Capital
Territory. According to Bulama, the underlying tribal considerations were vividly enunciated in
the Report of the Committee on the loc
ation of the Federal Capital Territory. The report stated inter alia that: There is no doubt that
Nigeria is a federation, consisting of a large number of ethnic and language groups with differing
culture and traditions. Now, Lagos is within an area traditionally belonging to one of the major
ethnic groups, namely, the Yoruba ... In our view, the circumstances of Nigeria demand that the
capital be not situated within a city the type of Lagos with strong connection with one of the
major ethnic groups.

In contrast, as Bulama writes, Abuja was chosen upon the following considerations that:
It is our belief that one way for forging the idea of unity of this nation is by building a capital
city which will belong to every other Nigerian, where every Nigerian will rest assured that he has
an opportunity to live in parity with every other Nigerian, and where no Nigerian will be re

garded either in law or in the facts as a "native foreigner. As Ojo (1998) argues, both the politics
and administration of the new federal capital territory have not been helpful. The arrangement is
so haphazard that the Chairman and some members of the committee that recommended the new
capital have openly lamented that the essence of the new capital has been jettisoned. The whole
essence of the concept of a new federal capital territory as a symbol of unity and nationhood has
been completely put into abeyance. In a nutshell, it appears Abuja is organised as “a revenge
project” because some northern elements see it as belonging to the north.

Another effort was the introduction of the revenue sharing formula which aimed at addressing
the violence taking place in the oil rich delta, Nigeria’s golden goose, and was a response to
quell the agitation for resource control. For instance, the 1999 constitution allocated 15% to
those oil producing states via the derivation principle. Although it is early to judge the impact the
policy will have on the overall socio-economic framework in the South-South, evidence of
growth spurts is beginning to be seen in such states as Akwa Ibom, Delta and even Bayelsa. As
long as the governors of the oil rich delta states eschew kleptocracy, funds earned through
derivation could be channeled towards addressing environmental degradation, infrastructural
decay and the
vicious cycle of underdevelopment in existence. Beyond increased revenue allocation, the Niger
Delta Development Corporation (NDDC) was established to initiate development strides for the
region The unifying National Policy on Tertiary Education is another factor that Akpan (1990)
considers to be aimed at national integration in Nigeria. In this sense, Akpan argues that Nigerian
universities were seen to "serve as
instruments for fostering national unity". Quoting the National Policy on Education, Akpan
asserted that for universities to serve as effective instruments for cementing national unity (i) The
quality of instruction in Nigerian Universities would be improved with a view to further
enhancing objectivity and tolerance; (ii) University development would ensure a more even
geographical distribution to provide a fairer spread of higher
educational facilities; (iii) Admission of students and recruitment of staff into universities and
other institutions of higher learning would be on a broad national basis; (iv) Universities would
be required to develop teacher and student exchange programmes to improve both inter-
university communication and knowledge of the country; (v)
And widespread ignorance among Nigerian groups about each other and about themselves would
be remedied by instituting a compulsory first year course in the social organisation, customs,
culture and history of the nations and its peoples. The award of degrees is to be contingent upon
passing this course. However, Akpan rues the failure of higher institutions in the country,
especially universities to be an integrative tool because (i) most universities in the country have
exceeded the 30% quota for the 'locality' criterion favoring individual states where the
universities are located more than other areas; (ii) universities recruit most of their students from
their immediate geo-political and cultural environments. The proportions range from 34% for the
University of
Calabar to 65% for ABU Zaria. Interesting exceptions are found in the University of Ilorin,
though located in the Northern geo-political region but draws 2% of its students from the North
as compared with 51% from the South-west, and the University of Benin which though located
in the Mid-West geo-political region draws almost twice as many students from the South-east;
(iii) there exists a clear distinction in the pattern of student
recruitment between the Northern and the Southern universities. The percentage of Northern
students enrolled in Southern universities is extremely low. In the East, it rarely exceeds one
percent, and in the West it varies from two to seven percent. On the contrary, the percentage of
Southern students enrolled in Northern universities is quite substantial, ranging from three
percent at Bayero University, Kano, to fifty-seven at the University of Ilorin. To make the
universities an instrument of integration, more needs to be done to address challenges Other
measures taken by successive governments over the years to meet the yearning for national
integration in the country have been: 1. The introduction of the principle of National Integration
by the 1979 constitution, which was a
deliberate effort to tackle the problem facing the practice of a true federalism. The constitutional
approach to national integration recognizes the diverse and plural nature of the Nigerian society.
The constitution is therefore directed towards combating what has been described as the "p
arochialism ofIgnorance'19 that breeds suspicion and distrust among the various ethnic groups.
2. Establishment of unity Schools run by the federal government tends to promote unity in
diversity. 3. Introduction of a uniform Local Government system in Nigeria is yet another
measure.
Major Hurdles towards National Integration in Nigeria
While it is easy and very tempting to blame the colonialists for all of Nigeria’s woes, history and
recent events in the country have revealed the covert selfishness, hunger for power and primitive
accumulation exhibited by the political elite. Much worse than this, many political leaders
exploit ethnicity for personal advantages. Consequently, the first hurdle in the path of national
integration in Nigeria has been a regenerative breed of
selfish and greedy political gladiators who seize power through the barrel of the gun or through
stolen electoral mandates. As they competed for power, prestige and associated benefits, the
political elite in a bid to secure the support of members of their own ethnic groups accentuate
ethnic differences and emonize members of other
ethnic groups. The brutal killings of youth corps members in the North following the declaration
of the results of the presidential elections in 2011 speak volumes of the naked thirst for power
and political position which brings out the beast in political leaders. Secondly, corruption has so
permeated the entire fabric of state that the issues that cause disaffection among ethnic
nationalities in the country such as poverty, hunger, illiteracy and its attendant limited
opportunities, unemployment, marginalization, infrastructural decay, homelessness and lack of
access to quality health are products of corruption. Rather than look to the West to find solutions
for corruption, Nigeria should begin to look to the East (Asia) where capital or severe
punishment is meted out on corrupt state officials. Skewed federal system as it is being practiced
in Nigeria today is another challenge for national integration. In their very thorough study on the
failure of the federal system to address the question of unity, local rule and development in the
country, Imhonopi & Urim (2012) argue that federalism as it is presently practiced in Nigeria
suffers because of lack of fiscal federalism, over-centralisation of power at the centre, laidback
or non-viable states, absence of state police, among others. More importantly, federalism in
Nigeria has failed to guarantee national integration on one hand and yet fails to guarantee local
rule on the other hand. According to them, although Nigeria does not have a better option for
democracy, it cannot continue to administer the polity based on the existing federal arrangement.
The fear of losing control by the ruling class is another issue standing in the path of national
integration in
Nigeria. For many years now, the people of Nigeria have continuously canvassed for an
opportunity to hold a national conversation to address the present political configuration called
Nigeria all to no avail. Building on the scholarly work of Nnoli (1979), Ifeanacho & Nwagwu
(2009) have contended that the ruling class in Nigeria inherited a state structure and has left it
without any form of modification or moderation up until now. According to them, instead, the
ruling class is preoccupied with the use of state paraphernalia for accumulating surplus without
producing this surplus. The resultant contradiction is an institutionalized myopic and visionless
ethniccentered leadership with separatist and particularistic political outlook (Nnoli 1979).
Fifthly, lack of political will to do the right thing by the political leadership has remained one
reason the country has continued to flounder in the sea of confusion and tottering the precipice of
ethnic division.

Another hurdle to realizing national integration in Nigeria is the existence of weak institutions of
the state. It seems these institutions are kept weak to feather the political and economic fortunes
of the ruling class. In Nigeria, it is criminal to be honest and honest to be criminal. Such weak,
embryonic, sterile, insensitive and amoral characteristics of state institutions have further tilted
Nigeria to the precipice. Lastly, lack of fairness, justice and equity in the country with regard to
resource allocation and distribution, power sharing, enjoyment of fundamental human rights and
punishment of criminals who hide under political umbrellas or bunkers created by the ruling
classes takes the country backwards with regard to national cohesion.
Conclusion and recommendations
As Oyeyemi (2002) rightly observed, Nigeria is a multicultural society, a conglomerate of
nations with different peoples and cultures, a basket of different religions and world-views and a
country with the diverse expectations of its people. As a recipe for Nigeria’s growth and
development, and by extension cohesion, he recommended the need to recognize that none of the
ethnic groups, big or small, shares a uniform dream about Nigeria. This is because the ethnic
groups’ worldviews are completely different such as their expectations from their leaders, their
notions of government, their moral standards, their perceptions and understanding of religion,
their ideas of how to live and regulate their lives and their goals and missions as ethnic
nationalities. He expatiated this viewpoint with the example that Nigeria’s heterogeneity can be
seen in this wise: whereas one group would want their children to go to school, some others
would want theirs to go to the farms and mosques; while a group could relate with men of
another faith without any friction, another is odiously intolerant; while some are willing to
move /along with the twenty-first century and be a part of the world, others want to bask in the
bliss of the blind Stone Age. He admitted that although these choices are not wrong in
themselves, ethnic groups must be allowed to make their different choices, being different people
with different cultures, dreams, hopes and aspirations. This cannot obviously happen until a
consensual agreement is reached by all Nigerians on the future of the country. By writing in the
constitution the indivisibility of the country, the military drafters of that constitution failed to
respect the wishes of the Nigerian people and that sovereignty lies in and with the people. For the
country to forestall a repeat of the Arab Spring in the country, the establishment must begin to
listen to the people and take steps to remedy years of wrongs and injustices. In order to achieve
national integration, therefore, not only must the government reel out fantastic policies and
programmes, it must begin to build enduring institutions bigger and more powerful than the
leadership. The leadership must become more accountable to the people and those members of
the ruling class who fan the embers of hate, exploitation, ethnicity, marginalization and
underdevelopment must be made to face the full wrath of the law. Corruption which has become
endemic must be fought until it is either eradicated or forcibly punished so that those who engage
in it do so at their own risk. Mass mobilization of the hoi polloi is necessary to reorient them
with the right values consistent with a modern and emerging economy. Nigeria’s diversity is not
the problem, the managers of the state are. Nigerians must arise from the ashes of fear, wrongly
inspired awe for political leaders and timidity and begin to make demands on the political
leadership on what they want. For instance, the fuel subsidy strike of January 2012 sent an
eruptive message to the ruling class that the people would no longer sit idly and watch them ride
the country aground. The time to question the artificiality of Nigeria and to demand for a
tinkering of this mammoth political edifice in line with the expectations of the Nigerian people is
now. To claim this victory, the people must lead this vanguard of change [ CITATION ONI13 \l
1033 ]. 

Islamic teachings on hoarding

The word hoarding is referred to as Ihtikaar in Arabic and juristic terminologies which
means greediness, doing wrong, collection [ CITATION Alj79 \l 1033 ] . And in terms of food it
means to buy it and then store it or to collect it so that once there is shortage of it in the
market then its price could be raised[ CITATION Ibn85 \l 1033 ]. Or to collect it and cease it
and then wait for its prices to be raised or to stop the goods hoping that would increase its
price[ CITATION Alr94 \l 1033 ].
Juristically, the definition of this terminology is close to its dictionary meaning.
According Shafi’i school of thought, it refers to: buying food items when they are
expensive then to store them so that their price rises even more and then to sell those to
earn extra profit [ CITATION Alr03 \l 1033 ]. To Hanafi School, it means: to buy food items
and things related to it, then to store them until they get expensive [ CITATION Ibn95 \l 1033 ] .
According to Hanbali School, it is to buy food items and to store them in a way that it
gets difficult for a common man to buy it, then to wait until it gets more
expensive[ CITATION Alm85 \l 1033 ].

Therefore according to all the explanations it is to store items and wait for it to get
expensive. We can explain the summary of all this in the following way that: To buy food
items and then to store them, to make it out of reach of a common man such that he
cannot buy it and to create shortage of that product in the market so that the prices of
such goods or items are increased in that city or country. Therefore it could be food
products or medicines or clothes or buildings etc and similarly business and other
professions when people are in need of it. Infect hoarding is related to such goods and
products which are needed in a society by the people. Therefore if that thing stored is not
amongst the things that are not needed by the people then it would not be categorized as
hoarding and in such a case storing anything is optional because in such cases it up to the
owner to store it or sell it according to his needs[ CITATION DrA38 \l 1033 ].

The main reason for the prohibition of hoarding is because of the need of that good is felt
that is everything that is stopped and stored will not let under the category of hoarding.
Therefore it includes nutritious items, medicines, clothes, land and houses n property etc.
In fact it includes every kind of business, services related to administration and
management. Means it includes all those things which a society is in need of and because
of any reason it has been stopped or been collected in few hands. When all of this issue
Provisions of Hoarding in Islamic Shariah
Jurists have a difference in opinion regarding the issue of hoarding Therefore we can find
two sayings defining this, one is regarding its prohibition and the other one is regarding
its hatred.
First opinion: Hoarding is prohibited based on the following evidences from the qur’an,
Hadith and juristic views:
1- ALLAH says:
Verily those who disbelieved and hinder from the path of Allah, and from AL
masjid AL ill-gotten which we have made open to all, the dweller in it and the
visitor from the country, and pilgrimage, and whoever inclines to evil actions
therein or to do wrong, we shall cause to taste from a painful torment (Quran
22:25)

Qurtubi in his tafseer of this ayah has taken a narration which imam abu daud in his
sunan in which Abu Yale bin Umyah explains: “Hoarding of food in Ill-gotten is atheism
in it.[ CITATION AlQ031 \l 1033 ].

Maumar bin Abdullah explains the saying of Prophet (s.a.w):“No body hoards except the
wrongdoer.[ CITATION Mus01 \l 1033 ]. Prophet (s.a.w) also says:
Whoever monopolizes to exaggerate for Muslims he is wrongdoer
and he is acquitted from protection by Allah.[ CITATION Ahm97 \l 1033 ].

Famous Islamic scholar Shoukani says:

There is no doubt that the Hadiths of this chapter end collectively to
deduce the inadmissibility of monopoly, If we assume there is no proof of
anything right, so how and Hadith of Muammar mentioned in Sahih
Muslim and authorizing that monopolist wrong enough to benefit non-
passport, because the wrong is the guilty and sinner[ CITATION Als73 \l
1033 ].

In the School of thought of Imam Maalik, hoarding is generally forbidden without any
exception. According to them hoarding of anything that leads to harm and scarcity in the
market is forbidden whether food, books, oil, honey etc. This is because, human needs
are not only restricted to food. Just as people are in need of bread, they as well are in
need of oil, cloth and the rest. The jurists who restricted hoarding to food products might
have considered the need of people only during their times , but for now , people have
different needs which were nonexistent in the past and were not even known . For
example, things such as electrical gadgets, cars, car parts and many other food drinks and
sweets were not known but for now people can’t do without them, hence, making their
hoarding forbidden as well. Again, the tradition of the Prophet (peace and blessings of
Allah be upon him) generally forbids all forms of hoarding. For instance the tradition that
says: “he who hoards up a product intending for higher prices on the Muslims is
indeed blameworthy”.

This clearly shows that hoarding up anything for higher prices is forbidden. The
prohibition comprises food products and non-food products.

That is if someone buys the food items at low price and then do not sells it with the
intention that he will sell it when its prices are raised so that he can earn excessive profit.
But things other than those which are used in daily life can be stored and collected and
will not be considered ill-gotten. All the scholars agree that if anyone has a collection of
food goods which he has stored and if the people living there are facing problems
regarding food. Then the government has got the right to compel that person to sell his
food goods so that the problems of the public can be dealt. In situation where hoarding
can be considered as exception are as follows:
1) Those things which if someone has stored for a limited time to invest or fulfill his
personal use only on a condition that this storing is not a source of harm for the normal
public and also that there is no increase in the process.
2) Government also collects many goods for the public in cases of emergency conditions
that is allowed.
3) Those who buy food goods when its prices are cheap and then use it for his own use.
4) And those who stores wheat etc produced in a year.
Imam Abu Yusuf of the Hanafi School of Thought is of the opinion that hoarding that is
unlawful is that of any commodity who’s hoarding may lead to harming the community
be it food or other products. Abu Muhammad however is of the opinion that hoarding
consumable products  is the only kind of hoarding that causes harm to the general public 

Argument on the prohibition of hoarding depends on reasoning that is to keep harmful

things away from a reach of a common man like if anyone has food itemss and people are
in need of it and they cannot find any alternative then in such a case that person having
food will be forced sell it so that people should fulfill their needs. The Correct opinion of
scholars from different schools of thought and their reasons in respect of hoarding is
summarized by Madni thus:
1) Those who store goods are been warned of it very strictly and the thing that is been
stored is also not discriminated that is it could be anything.
2) The prohibition of hoarding according to Shariah is to put an end to the evil doers and
to solve the problems of a society.
3) The immediate reaction of hoarding is that the prices of goods are increased which is
harmful for a society[ CITATION DrA38 \l 1033 ].

Hoarding is not Harām under Three conditions. A person can hoard essential
commodities when people do not need those items or if the need arises it is possible for
people to fulfil their needs. Also when hoarding is done to fulfill the future needs of your
family and not with the intention of selling it at a higher price. Other than this it is Harām
and a Greater sin. Islam forbids hoarding because of the harm that it causes to people. But
if the people are not in need of it, it is permissible to stock it up until it is needed, then it
may be sold to them, so as to ward off harm and hardship from them (Fataawa al-Lajnah
al-Daa’imah 13/184). 

Impact of hoarding on food security

If we look around the society we can deduce the fact that hoarding is practiced and found
in different ways, economically, politically and collectively it is dispersed in our society.
And in reality it is something that is spreading evil in the land which Allah (SWT) has
also mentioned in his final revelation (Quran 30:41). Prophet (s.a.w) has also warned the
ummah from doing such acts and has strictly prohibited them from committing it because
this is as told above something equivalent to spread evil in the society. Islamic think tank
and economist says that practicing hoarding is against the economic rights of the people
and due to that resources gets limited because in doing it we also of against Allah and His
Messenger (s.a.w). And it creates difficulties for the people and their rights are exploited.
And in both these situation the result is always been the same that is the people and
society both suffers from injustice and tyranny which keeps on increasing if this practice
in continued.because people are deprived of their economic freedom that is they cannot
buy things in the market according to their needs and wishes and whatever is available to
them may it be at a high price and not meeting their standards yet they are compelled to
take them only especially when that thing is of their daily use [ CITATION DrA38 \l 1033 ]. In
such conditions, doors to business opportunities for the people also get closed because in
the market only few people have absolute monopoly.

Hoarding causes a destruction of a fair economic balance in the society and the most
who are affected from it are the customers because economic balance is basically done to
provide relief to the common people (customers).

Storing of food for higher prices is contrary to the quality of righteousness just as it
negates the quality of trustworthiness (Amaana) in merchandise. This is so because, this
practice consists of constriction, uneasiness and harm to the living conditions of people
hence, necessitating its prohibition as was said by some Jurist.

The summary of all the sayings of the Jurists is the impermissibility of hoarding. This is
because it causes so many harms to the people. The agreement of traders on not to sell
their products until when there are higher prices is considered as hoarding which leads to
making life difficult for people. It is also an act of wreaking injustice and corruption on
the earth as said by Allah in the Glorious Qur’an.

"And withhold not things justly due to men, nor do evil in the land,
working mischief. (26:183)

Therefore such negative effects that a society experiences can lead to such an extent that
can even result in direct barbarism, murder and vandalism.

 The danger lies in the hoarding of money by some individuals with very large
fortunes, leading to the fall in the standard of income and causing wide
unemployment thus pushing people into poverty.

Relevant of Islamic teachings on hoarding on food security and national unity in

Nigeria

Vulnerability is defined in terms of the following three critical dimensions:1.

vulnerability to an outcome; 2. from a variety of risk factors; 3. because of an inability to
manage those risks. Indeed, a person can be vulnerable to hunger even if he or she is not
actually hungry at a given point in time. Vulnerability analysis suggests two main
intervention options: 1. Reduce the degree of exposure to the hazard; 2. Increase the
ability to cope. By accounting for vulnerability, food security policies and programs
broaden their efforts from addressing current constraints to food consumption, to include
actions that also address future threats to food security. Hunger is usually understood as
an uncomfortable or
It is important to understand how these three concepts are related to food insecurity.
painful sensation caused by insufficient food energy consumption. Scientifically, hunger
is referred to as food deprivation. Simply put, all hungry people are food insecure, but not
all food insecure people are hungry, as there are other causes of food insecurity, including
those due to poor intake of micro-nutrients. Malnutrition results from deficiencies /,
excesses or imbalances in the consumption of macro- and or micronutrients. Malnutrition
may be an outcome of food insecurity, or it may relate to non-food factors, such as:
- inadequate care practices for children,- insufficient health services; and - an unhealthy
environment. While poverty is undoubtedly a cause of hunger, lack of adequate and
proper nutrition itself is an underlying cause of poverty. A current and widely used
definition of poverty is:
“Poverty encompasses different dimensions of
deprivation that relate to human capabilities including
consumption and food security, health, education,
rights, voice, security, dignity and decent work.”
- Organisation for Economic Co-operation and Development (OECD)

It is argued that a strategy for attacking poverty in conjunction with policies to ensure
food security offers the best hope of swiftly reducing mass poverty and hunger. However,
recent studies show that economic growth alone will not take care of the problem of food
security. What is needed is a combination of:- income growth; supported by - direct
nutrition interventions; and - investment in health, water and education.
deprivation that relate to human capabilities including consumption and food security,
health, education, rights, voice, security, dignity and decent work.”
- Organisation for Economic Co-operation and Development (OECD)
It is argued that a strategy for attacking poverty in conjunction with policies to ensure
food security offers the best hope of swiftly reducing mass poverty and hunger. However,
recent studies show that economic growth alone will not take care of the problem of food
security. What is needed is a combination of: - income growth; supported by - direct
nutrition interventions; and - investment in health, water and education. [ CITATION ECF08 \l
1033 ].

Recommendations

A very strict watch must be kept by the government and regular check and balance must
be kept of the market that no illegal activity is happening in any corner that is causing
harm to the common people.

With the majority of people in this part of the world as farmers, there is an
urgent need to save the rural communities through the provision of an
adequate infrastructure. Such a system would support food and cash crop
production for domestic consumption and export

Government should hire only individuals who are truthful and trustworthy and do not
indulges themselves in heinous crimes leadership can be successful if the individual who
are responsible the leadership accountability themselves are honest and sincere.

Conclusion

The important points that can be marked out of all this discussion are: Hoarding is a very
huge economic crime which is absolutely against the principles of Islam and it has
different ways in which it is practiced and knowing all of them is very important.
Basically is related to food goods in fact every such goods which is used by people in
their daily life. Therefore prohibition on hoarding is agreed upon decision in which no
one has a difference in opinion. Whatsoever goods are taken in storage doesn‟t make a
difference whether it be manufactured by the hoarder himself or whether he has bought it
or has got it from somewhere outside.
In conclusion, hoarding is among the forbidden practices as it leads to constraints upon
the people in their food and living conditions. It is upon traders to know that this practice
is among what Allah has forbidden and is not part of what Allah has enjoined for helping
one another towards good deeds and piety. It is not also befitting to restrict the meaning
of hoarding to food products as said by some scholars of jurisprudence, but to make it
general as the needs of people today have become many and go beyond food and drinks.

 References