Skip to main content

Islamic Police, Hisbah Used By Northern Politicians To Oppress Underprivileged People– Civil Rights Activist

A civil rights activist, Ibrahim Garba Maryam, has said that Hisbah operating in some states in northern Nigeria is being used by politicians to oppress underprivileged people.

Garba said Hisbah was primarily inaugurated to settle disputes in marriages in the region, and that it lacked the legal right to arrest and prosecute any citizen.


Garba disclosed this to SaharaReporters in an exclusive interview on Monday.

See Also

Islam

Hisbah Conducts Door-to-door Search To Fish Out ‘Sinners’ In Kano


He condemned some of the actions of Hisbah against people in the North, such as arresting people for improper dressing and destroying alcoholic beverages.

“Hisbah was created to intervene in divorce cases or marital issues in the North,” he said. “They don’t have any constitutional right to arrest and prosecute people. And if they claim they do, ask them to show you.”

“You see, illiteracy and ignorance are the main problems among our people, and the politicians are using Hisbah to oppress and suppress the underprivileged.”

Speaking on the application of Sharia law in the North, Garba pointed out that the law is not binding on non-Muslims even if they reside in the region because Nigeria is a secular country.

He said, “Nigeria is a secular nation, and anything that is not in the constitution is not superior to the constitution. Sharia is only binding on Muslims. We have some laws documented as Sharia for the North, but let me tell you, our political leaders have hijacked Hisbah for their selfish gain.

“Hisbah is an instrument used by politicians to suppress the underprivileged in the North because of the high illiteracy rate and ignorance there.”

He also described the destruction of alcoholic drinks in Kano by Hisbah as oppression by politicians.

“Who gave them approval to open their business in the first place? Was it not the government? Who do they pay their taxes to?  That’s why I talk about illiteracy and ignorance. The people have the right to ask Hisbah critical questions. It is only the Nigeria Police and courts of law that have those rights that Hisbah claim to have. They are just vigilantes,” he said.

On the recent ban on underage marriages by the Saudi Arabian government, Garba said it was a right decision.

He said, “Even the prophet (Muhammad) that we claim that we love did not marry his underaged daughters off. The other time a man from here married a white woman older than him, they were criticising him. The first wife of the prophet was also older than him by 15 years, so what is the issue all about?

“Government is using Hisbah to steal. The funds they get are not necessary. We are fighting for the people, but they (the people) don’t know their rights. That’s why we are calling on organisations like the Socio-Economic Rights and Accountability Project to look at the cases of injustice in Kano.” 

Islam

News

AddThis

Original Author

SaharaReporters, New York

Disable advertisements

from 24HRSNEWS
via 24HRSNEWS



from EDUPEDIA247https://ift.tt/2Jqfiii
via EDUPEDIA

Comments

Popular posts from this blog

These funny food quotes will make you laugh like crazy

Food is not only an essential part of the daily routine but also the most exciting one. We cannot imagine our life without something yummy. How do you make ordinary eating fun and unforgettable? We bring to your attention amazing food quotes which will definitely make you smile. Image: unsplash.com (modified by author) Source: UGC Are you looking for interesting ideas to entertain your interlocutor while having lunch at work or family dinner? Then this article is definitely for you! Good food quotes Below are food quotes, aphorisms and witty statements. This is an exciting and extraordinary collection of the top "pearls of wisdom" on this topic. Here you can find funny jokes and sayings, intelligent thoughts of philosophers and original words of great thinkers and inspiring statuses from social networks, as well as many other things. The best appetite comes without food. I love calories. They are dаmn tasty. An empty stomach is the Devil's playground. Have bre

The Transitional Phase of African Poetry

The Transitional Phase The second phase, which we have chosen to call transitional, is represented by the poetry of writers like Abioseh Nicol, Gabriel Okara, Kwesi Brew, Dennis Brutus, Lenrie Peters and Joseph Kariuki. This is poetry which is written by people we normally refer to as modem and who may be thought of as belonging to the third phase. The characteristics of this poetry are its competent and articulate use of the received European language, its unforced grasp of Africa’s physical, cultural and socio-political environment and often its lyricism. To distinguish this type of poetry we have to refer back to the concept of appropriation we introduced earlier. At the simplest and basic level, the cultural mandate of possessing a people’s piece of the earth involves a mental and emotional homecoming within the physical environment. Poems like Brew’s ‘‘Dry season”, Okara’s “Call of the River Nun”, Nicol’s “The meaning of Africa” and Soyinka’s “Season”, to give a few examples,

The pioneering phase of African Poetry

The pioneering phase We have called the first phase that of the pioneers. But since the phrase “pioneer poets” has often been used of writers of English expression like Osadebay, Casely-Hayford and Dei-Anag, we should point out that our “pioneer phase” also includes Negritude poets of French expression. The poetry of this phase is that of writers in “exile” keenly aware of being colonials, whose identity was under siege. It is a poetry of protest against exploitation and racial discrimination, of agitation for political independence, of nostalgic evocation of Africa’s past and visions of her future. However, although these were themes common to poets of both English and French expression, the obvious differences between the Francophone poets and the Anglophone writers of the 1930s and 1940s have been generally noted. Because of the intensity with which they felt their physical exile from Africa, coupled with their exposure to the experimental contemporary modes of writing in F