Contrary to the traditional modernist theories that development and progress can only be achieved through the western secular modernizing project, many Islamic societies are rejecting modernism and the modernization project, to borrow (Arnason 2003), "as an organic globalizing process" but not "as a globalizing civilization in the plural." This paper differentiates between Islamic modernity and western modernity, and within this theoretical framework, demonstrates how Muslims in Nigeria differ from Christians on the Sharī'ah Application and the relation between religion and state. It also examines how this engagement reflects global Muslim commitment to progress and development without submitting to a uniform, integral and singular modernist theory. The paper, while comparing this engagement with modernity in both Nigeria and Malaysia, submits that the politics of religion playing out in Nigeria where many Muslims and Christians denigrate and resent each other in the "name of God" amidst their rivalry for the control of the country's resources could be brought to an end if Nigeria adopts the Malaysian model of modernity which has fused religion (Islam) and development, while rejecting some aspects of western modernity like western democracy, comprehensive secularism, liberalism and Greek rationality.
Despite the efforts of the Nigerian government at tackling the problems of terrorism and corruption, the terrorist activities of the Boko Ḥarām added to those of herdsmen, cattle rustlers, farmers, cultists, and militias who kill, vandalize, rob, rape, and kidnap with impunity all over the country have virtually destroyed the country, especially Northeast Nigeria. Its tourism industry has virtually gone into extinction in addition to the challenges of human, arms, and drugs trafficking; money laundering; child soldiers; and internally displaced persons in the region. All these take place while the country is also confronting the challenges of corruption. In what ways has Muhammadu Buhari administration tried to free Nigeria from terrorism and corruption? How are the challenges of terrorism and corruption tied to the development of the country? What role can Islamic leadership model play in bringing an end to these multifarious challenges ravaging the country? These are some of the questions that this papers answers using the leadership model of the Sharī‘ah.
It is sad and paradoxical that Muslims, who were once the precursors and torchbearers of the scientific knowledge that culminated in modern civilization, are today wallowing in a state of backwardness, ignorance, and domination. Despite their global numerical strength of over one billion people,1 only a few Muslim countries are currently making any significant strides in shaping contemporary civilization and the state of the world. This paper examines how the Islamic concept of khilafah (vicegerency) can be employed to revive Islamic science so that it can sustain human and other creatures in a wholesome manner. It argues that teaching secular sciences according to Islamic principles, as is being done today at the International Islamic University, Malaysia (IIUM) and Nigeria’s Crescent University, Abeokuta (CUA) will reverse such negative trends.
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