The introduction of a Sharia Court in the six states of South-West Nigeria has ignited an explosive debate that pits constitutional adherence against religious rights. While some view the move as a rightful extension of Muslim legal practices, others warn that it undermines the secular principles that have long defined the region.
The roots of the Sharia Court controversy stretch back to 1999, when the system was first implemented in Zamfara. Since then, its gradual spread has sparked fierce public discourse—comparable to a bushfire during the harmattan season—with both staunch supporters and resolute opponents voicing their concerns.
The issue came to a head when plans for the inauguration of a Sharia Panel at the Muslim Community Islamic Centre in Oyo State were publicly challenged. Governor Seyi Makinde, emphasizing his unwavering commitment to the Constitution, stated in a viral video,
“They want to bring the issue of Sharia to Oyo State. As for me, it is the Constitution of Nigeria that I swore to uphold. If it’s in the Constitution, there’s no problem. But, if it’s not, they should expect that I will insist that the Constitution must be followed.” Following this strong declaration, the Supreme Council for Sharia in Nigeria (Oyo Branch) postponed the planned inauguration indefinitely. Imam Daud Igi Ogun of Oyo Kingdom confirmed the suspension, asserting that “Islam portrays peace.”
The reaction to the Sharia Panel has been anything but uniform. On one hand, groups like MURIC have stepped in to clarify that what is being proposed is merely a panel—a committee designed to handle specific dispute resolutions, not a full-fledged court. Prof. Ishaq Akintola, MURIC’s Founder, dismissed legal threats from a Yoruba group by stating that only the state or Federal Government holds the constitutional power to establish a court.
In contrast, influential religious leaders and councils have taken polarized positions. The Nigerian Supreme Council for Islamic Affairs (NSCIA) has decried the resistance in Ekiti State, where efforts to set up an Independent Sharia Arbitration Panel met with strong opposition. The NSCIA argues that denying Muslims the constitutional right to a Sharia Court in the South-West only deepens societal divisions and restricts religious freedom.
Notably, the debate has transcended political lines; while Governor Dapo Abiodun of Ogun State firmly stated that no Sharia Court could operate in Ogun, underscoring the constitutional framework as the sole legal authority, Chairman of Pentecostal Fellowship of Nigeria (PFN) in Ondo State and Oyo State echoed concerns that the introduction of Sharia could disrupt the region’s established religious harmony. Religious advocates, including the Amir of the Muslim Students Society of Nigeria, contended that any move against the Sharia Court is an affront to Muslim constitutional rights and a form of cultural oppression. The controversy has even reached traditional leadership. A Yoruba Self-Determination Group led by Professor Banji Akintoye criticized comments from the Sultan of Sokoto, accusing him of overstepping his bounds and imposing his views on the Yoruba people.
As debates intensify, many in South-West Nigeria are calling for a balanced dialogue that respects both constitutional integrity and the rights of Muslims to practice their faith. With voices from across the political and religious spectrum weighing in, the future of the Sharia Court in the region remains uncertain. Meanwhile, observers continue to monitor the situation closely, aware that any misstep could further polarize an already divided society.
This explosive controversy underscores the broader struggle between maintaining Nigeria’s secular foundation and accommodating the diverse religious and cultural practices of its citizens. As discussions continue, it is clear that the dialogue over the Sharia Court will shape not only regional jurisprudence but also the future of inter-religious coexistence in Nigeria.
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