Abuja, Nigeria — Former Deputy Governor of Kano State, Hafiz Abubakar, has argued that Islamic values of justice, equity, inclusiveness and moral accountability provide a practical roadmap for addressing Nigeria’s challenges of diversity, nationhood and peaceful coexistence.
Professor Abubakar made the remarks while declaring open the 3rd International Islamic Conference held in Kano, where scholars examined how Islamic thought can contribute to solutions to modern social and governance problems.
According to him, Nigeria’s persistent crises — ethnic and religious divisions, inequality, weak institutions and declining trust in leadership — are rooted not only in politics, but in the erosion of values.
> “Islam places justice at the heart of governance, insists on fairness beyond tribe or status, and promotes inclusiveness in plural societies,” he said.
Justice and Leadership Accountability
Abubakar stressed that Islam views leadership as a trust, not a privilege. He noted that rulers are morally accountable and that laws must apply equally to leaders and citizens alike.
He argued that this principle directly addresses corruption, abuse of power and selective justice, which continue to undermine governance in Nigeria.
Equity and Social Welfare
The former deputy governor explained that Islam emphasizes equity rather than rigid equality, advocating fairness based on need and circumstance. He cited mechanisms such as zakat as ethical tools for wealth circulation and poverty alleviation.
According to him, this approach remains relevant in a society grappling with poverty, unemployment and widening inequality.
Inclusiveness and Coexistence
Drawing from Islamic history, Abubakar referenced the plural society of Medina, where diverse communities lived together under shared civic rules founded on justice and mutual respect.
He said Nigeria, as a multi-ethnic and multi-religious nation, could adapt similar principles to reduce identity-based tensions and strengthen national unity.
Moral Limits to Power
Abubakar also emphasized ethical restraint in politics, warning that Islam rejects the idea that “the end justifies the means.” He said power must be exercised within moral boundaries to prevent injustice and social breakdown.
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Added Context: How Global Thought Mirrors These Principles
While Professor Abubakar did not reference non-Muslim authorities in his remarks, the values he highlighted closely align with principles promoted by global institutions and thinkers.
For instance, the United Nations emphasizes justice, inclusion, dignity and strong institutions through its Sustainable Development Goals — ideals that parallel Islamic teachings on fairness and social responsibility.
Political philosopher John Rawls advanced the concept of justice as fairness, arguing that societies should be structured so that laws do not favour the powerful — a view that mirrors Islam’s insistence on equality before the law.
Similarly, the moral leadership style of Nelson Mandela, marked by reconciliation, restraint and inclusive nationhood, reflects the ethical limits on power that Abubakar attributed to Islamic governance.
Economist Amartya Sen has also argued that development should prioritise human dignity and well-being over raw economic growth, aligning with Islamic economic thought that places human welfare above profit.
Anti-corruption advocacy by Transparency International further reflects Islam’s strong condemnation of corruption and abuse of public trust.
Shared Values, Different Sources
Together, these parallels suggest that the principles Professor Abubakar outlined are not uniquely religious, but part of a broader global consensus on ethical governance, social justice and peaceful coexistence.
The conference concluded with calls for scholars, policymakers and community leaders to draw from ethical frameworks — religious or secular — in addressing Nigeria’s insecurity, inequality and fragile sense of nationhood.
— Abuja Network News
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