In the name of Allah, the Most Gracious, the Most Merciful
Verily, all praise is for Allah. We praise Him, we seek His assistance and we ask for His forgiveness. And we seek refuge in Him from the evils of ourselves. Whoever Allah guides, none can misguide. Whoever He misguides, none can guide. And I bear witness that there is no deity other than Allah and I bear witness that Muhammad is His servant and messenger.
Dear brothers and sisters! In my today’s sermon I’m sending a strong message to my brother and a former Presidential candidate, a Human rights activist, Mr. Omoyele Sowore, to the Christian Association of Nigerian (CAN) and to the National Association of Nigerian Students (NANS) over their criticism of some Northern states for closing schools in their respective states in this year’s Ramadan.
Truly, it’s quite unfortunate that people of Mr. Sowore’s standing someone who was one time a presidential aspirant is ignorant of the system we are practicing in Nigeria. It is also quite unfortunate that the Christian Association of Nigerian (CAN) and National Association of Nigerian students (NANS) share thought with Mr. Omoyele Sowore in this issue.
Respected brothers and sisters! Nigeria as a country is practicing Federalism and by federalism it means every component parts of the country and or the state has the right to introduce what is peaceable to its own people based on its history, environment, religion, culture, beliefs etc.
It is laughable and very unfortunate that people of his standing make this gutter statement that those states who close schools are wronged or do not take education seriously simply because they close schools during the Noble month of Ramadan.
Federalism requires that every segment of the society governs itself based on its prerequisite which are its own traditions, environment, beliefs, norms, culture and values. So if any northern state feels that closing schools during the Noble month of Ramadan aligns with its own history, beliefs, values, environment, culture and religion so be it.
There’s no system in this county that requires that we must do things uniformly I think what is of essence to every Nigerian student is to cover the syllabus he or she is expected to cover before writing his final exams at the end of his study period. For instance, students of secondary school who write WAEC or NECO usually have a syllabus to cover before undertaking their final year exams. It is left to the school authority in these respective states to plan how to cover the syllabus for their students who will take the same exams with their fellow students in others states. For instance, if Kano state feels its students and their teachers should observe their Noble month of Ramadan because its aligns with its own history, beliefs, environment, tradition, culture and values so be it.
But however, what is of necessary and of importance for Kano state government is to provide a remedy within which the missing weeks will be augmented either after the Ramadan or before the Ramadan. This all defends on how the educational authority in Kano state plans its academic calendar.
It is laughable and quite unfortunate for someone who wants to rule this county as president does not recognise our system or does not even understand the system we practice in Nigeria. We are practicing federalism not unitary system of government which requires uniformity. It is only unity state that if you are practicing one thing in Kano it must go all over the country. We are practicing federalism which is a system that provides for every state to come up with laws, rules, and regulations that align with their own history, environment, beliefs, values, culture and traditions.
Mr. Omoyele Sowore should please and please go back to school and learn the doctrine of federalism especially as a presidential aspirant who wants to govern this county. It will be a disaster to govern a country you do not know its laws. Mr. Omoyele Sowore or any other person who feels offended by the closure of the schools should please and please go back to school and learn the principles of federalism.
If you go to the united state of America for instance their laws are not uniform throughout the country. In some state it is allowed to bear Gun while in other states it is not allowed to bear Gun. There are a number of laws which are obtainable for instance in the state of Arizona which is not the same in California, that is federalism for you.
In Nigeria as a country we are practicing federalism which allow us to govern ourselves based on our history, environment, beliefs, tradition, culture and religion.
Respected brothers and sisters! Unfortunately, I also learn that The Christian Association of Nigeria (CAN) has issued an ultimatum to the governments of Bauchi, Katsina, Kano, and Kebbi states, demanding the reversal of their directives mandating a five-week closure of schools for the Ramadan fast.
The Christian Association of Nigeria (CAN) described the move as discriminatory and a violation of the rights of non-Muslim students, warning that it would pursue legal action if the orders were not rescinded.
In a statement issued on Sunday in Abuja, The Christian Association of Nigeria (CAN) President, Mr. Daniel Okoh, criticised the policy, highlighting its potential to worsen the educational crisis in the affected states, which already account for 44% of Nigeria’s out-of-school children.
He said that the decision lacked transparency and failed to involve broad consultations with stakeholders, including Christian leaders, educators, and parents.
Citing examples from predominantly Islamic nations like Saudi Arabia and the United Arab Emirates, the Christian Association of Nigeria (CAN) President argued that Nigeria should adopt pragmatic measures that balance religious observance with education.
The Christian Association of Nigeria (CAN) emphasised that it remains committed to interfaith harmony but would not tolerate policies that undermine constitutional rights.
The association called on Governors Bala Mohammed of Bauchi, Dikko Umar Radda of Katsina, Abba Kabir Yusuf of Kano, and Nasir Idris of Kebbi to engage stakeholders in constructive dialogue to resolve the issue.
Fellow Nigerians! I appeal to all our brothers, The Christian Association of Nigeria (CAN), Mr. Wole Sowore and NANS, to please stop frowning at the northern state governments that have closed down nursery, primary and secondary schools in their states due to the worship of ongoing Ramadan fasting.
What some people said is true, kicking against the closure by the CAN, the NANS and Mr. Omoyele Sowore can trigger a tit for tat reciprocal actions from Muslims, and historically, Nigeria has more school closures for holidays for the benefit of Christendom than for Islam.
Nigerian schools go on Easter breaks, Christmas holidays and New Year celebrations, plus Nigerian school year is designed around the British brand of Christendom.
I also appeal to the Christians Association of Nigeria (CAN), to the NANS and to Mr. Omoyele Sowore to please embrace dialogue in everything instead of heating the polity.
Muslims are peace-loving people, their religion is the religion of peace. They are the followers of Prophet Muhammad (Peace be upon him), a peaceful Messenger of Allah who peacefully coexist with the non-Muslims.
The Christians Association of Nigeria (CAN), the NANS and Mr. Omoyele Sowore has no any right to challenge Bauchi, Kebbi, Katsina and Kano States for closing their secondary and primary schools for five weeks because of Ramadan.
As I said, in Nigeria, we have many Christians public holidays that the Muslims are not complaining about. For example, who owns Christmas Holiday? Who owns Good Friday? Who owns Easter Monday? Who owns Christian new year celebration of January 1st, and who owns 52 days public holiday each year (i.e Sundays)?
My friend, if you calculate, this is amounting to about fifty six (56) days public holidays for Christians alone, and no any Muslim complain about them.
● Peaceful Coexistence Between Muslims And Non-Muslims
Respected brothers and sisters! In today’s world, the pursuit of peace remains elusive. Despite significant advancements in technology and communication, the globe is still mired in conflicts, many of which are driven by religious, ethnic, or cultural tensions. Whether it’s the unending turmoil in the Middle East or the rising tensions within South Asia and Africa, these conflicts often have roots in unresolved historical disputes. At times, these issues are further complicated by external factors, such as geopolitical rivalries among nations. The rise of religious extremist groups like ISIS, Ansaru and Boko Haram has only added to this complexity, as they manipulate religion to justify their violent actions, further perpetuating cycles of conflict and deepening mistrust among religious communities. Such dynamics complicate, rather than resolve, the quest for global peace.
In this context, interfaith dialogue emerges as a vital solution. Interfaith dialogue facilitates intellectual exchanges between people of different religious traditions, fostering communication with mutual respect and understanding. It encourages a reevaluation of our attitudes towards one another and our beliefs. This is where the teachings of Prophet Muhammad (Peace be upon him) regarding interreligious relations can serve as a valuable model for peacebuilding.
The Prophet Muhammad (Peace be upon him) lived in a world marked by religious pluralism and demonstrated justice, mercy, and balance in his interactions with Christian, Jewish, and pagan communities. He engaged deeply with their beliefs and perspectives, always aiming to act with fairness and compassion for the common good. While many religious leaders throughout history have responded to religious diversity with either hostility or indifference, the Prophet Muhammad (Peace be upon him) stood apart. He exemplified an inclusive approach where respect for other faiths was inherent.
By studying the Prophet’s (Peace be upon him) methods of engaging with people of other faiths, modern societies can discover practical approaches to resolving conflicts peacefully and fostering greater harmony within the community. This sermon explores how the Prophet’s (Peace be upon him) approach to interfaith dialogue can serve as a blueprint for achieving peace today, examining the relevance and applicability of his teachings in our complex modern world.
Pre-Islamic Arabia was home to various faiths, with no single dominant religious identity. Arabian society was predominantly polytheistic, with different tribes worshipping multiple deities. Makkah, a central location for religious practices, was revered because of the Ka’abah, which housed the major idols worshipped by the tribes. Despite the widespread polytheism, monotheistic influences from Judaism and Christianity were notable. Jewish tribes had established themselves in Yathrib, later known as Madinah, while Christian communities had settled in northern Arabia, influenced by the neighbouring Byzantine Empire. Additionally, the Hanifs, a group of monotheists, sought to emulate the Abrahamic tradition by rejecting idol worship and promoting belief in one God.
Prophet Muhammad (Peace be upon him) embodied the principles of interfaith dialogue with a strong ethical foundation rooted in values like respect for diversity, justice, and compassion for all human beings. These principles were not merely philosophical but were actively practised, setting precedents for interfaith relations in a pluralistic society. His approach was one of inclusivity and tolerance, enabling peaceful coexistence among diverse religious communities.
The advent of Islam brought radical changes to this religiously diverse landscape. Prophet Muhammad (Peace be upon him) emerged as a unifying figure among the tribes in this region. Almighty Allah nurtured bonds not only between Muslims but also between Muslims and Jews, Christians, and pagans, fostering interfaith dialogue. One key example of this is the Constitution of Madinah, a written agreement from the early 7th century AD.
It is often hailed as the first significant agreement between Muslims and non-Muslims living together under Islamic governance. This treaty, established between Muslims, Jews, and other tribes, guaranteed equality for all and emphasised that achieving peace was a collective responsibility. The Constitution of Madinah is frequently cited as an early model of Islamic interfaith dialogue and collaboration.
This groundbreaking document outlined the rights and responsibilities of all inhabitants, including Muslims, Jews, and other tribal groups. It enshrined principles of mutual respect and justice, ensuring that each community could practice its faith freely while contributing to the collective welfare and security. This created a model of a multi-faith society under shared ethical values, establishing a foundation for peaceful co-living.
The Treaty of Hudaibiyyah also had a profound impact on interfaith relations. Though the treaty was initially meant to last only ten years, it allowed Islam to expand beyond its tribal stage. Religiously, Hudaibiyyah marked a turning point, fostering greater interaction between Muslims and non-Muslims and facilitating a peaceful return to Makkah. Although some Muslims resisted the idea of making peace with the Quraish, the Prophet Muhammad (Peace be upon him) demonstrated foresight and patience, recognising the long-term benefits of dialogue and negotiations. The treaty ultimately paved the way for the relatively bloodless conquest of Makkah, underscoring the Prophet’s commitment to peace.
In addition to these diplomatic achievements, Prophet Muhammad (Peace be upon him) maintained respectful communication with leaders of other faiths. His letters to Christian monarchs, such as the Negus (Najjashi) of Abyssinia and the Byzantine Emperor Heraclius, serve as further examples of his commitment to interfaith dialogue. These letters were polite and respectful, inviting the leaders to Islam.
One of the most remarkable examples of his tolerance and respect for other faiths occurred during his encounter with a Christian delegation from Najran. This delegation visited Madinah for religious discussions, and the Prophet Muhammad (Peace be upon him) not only welcomed them but also allowed them to pray in his Mosque [Bukhari and Muslim], demonstrating a profound level of respect and tolerance for their religious practices.
Significantly, the Prophet’s interactions with the Jewish and Christian communities in Madinah demonstrated the potential for practical cooperation across religious traditions. These small communities, under Islamic governance, found themselves part of a majestic system that transcended individual theological differences while adhering to the legal frameworks drawn from their own revealed texts. Historical accounts and Hadith affirm the Prophet’s emphasis on good conduct, justice, and mutual respect, which laid the foundation for Islamic teachings on interfaith relations.
The teachings of Prophet Muhammad (Peace be upon him) offer valuable insights into how we can address conflicts today. These principles, when contrasted with other peace models, not only stand out but serve as measurable benchmarks for successful interfaith initiatives. By applying these teachings, a strong framework for promoting world peace can be established.
Many contemporary cross-border conflicts are exacerbated by religious dimensions, often intertwined with longstanding political, ethnic, or social tensions, escalating them into full-blown violence. These conflicts are deeply embedded in a complex web of historical animosities, cultural distinctions, and external interference, making them difficult to resolve. However, a nuanced approach inspired by the Prophet Muhammad (Peace be upon him), who emphasised justice while upholding the dignity of his own religion, can offer solutions.
One of the most corrosive modern conflicts is the ongoing violence rooted in tensions between Sunni and Shia Muslims, as seen in Syria, Iraq, and Yemen. While these wars are not strictly religious, they are complicated by political power struggles and economic disparities, with foreign interference further fueling the conflict. The example of the Prophet (Peace be upon him), particularly his establishment of justice and fair representation through the Constitution of Madinah, holds significant relevance in this context. He created a system in which various tribes and religious communities had equal rights—an age-old template that remains applicable today.
Governments in conflict zones could adopt political initiatives to address marginalisation, which often drives individuals toward extremist ideologies. At the same time, they should ensure fair political representation and equitable resource distribution among different sectarian groups. The Prophet’s (Peace be upon him) trade policies and his treaty with the Quraish demonstrate that negotiations often yield better results than challenge, frowning or using force. Mediators could adopt a similar approach, fostering open communication between conflicting parties. This would facilitate the emergence of mutually acceptable solutions and contribute to lasting peace in regions plagued by sectarian violence.
The Rohingya crisis, involving the persecution of a Muslim minority in Myanmar, stands as one of the most pressing humanitarian issues today. Rooted in ethnic nationalism and religious intolerance, the crisis has resulted in violence, displacement, and the denial of citizenship, endangering countless lives. Prophet Muhammad (Peace be upon him) — himself a member of an oppressed minority in Makkah and later a sovereign leader—set a powerful example by protecting minority rights, even when he held the power to do otherwise. For instance, he signed covenants with Jewish tribes in Madinah, ensuring their rights and safety. In today’s context, local, international bodies and governments must enact laws that protect the rights of oppressed minorities. Organisations like Amnesty International and Human Rights Watch could draw from these principles, focusing not just on world opinion but on concrete actions that bring international justice and protection to the Rohingya people.
Another significant challenge is Islamophobia, which stems from racism and manifests in prejudice, discrimination, and hatred against Islam and Muslims. In Western societies, social cohesiveness and mutual understanding have often been effective in confronting this issue. Prophet Muhammad (Peace be upon him) emphasised the importance of knowledge to combat ignorance and prejudice, a teaching that remains relevant today. Educational programs that highlight shared values across faiths can play a crucial role in reducing Islamophobia. Schools and universities should adopt interfaith curricula that showcase Islam’s contributions to global civilisation.
Moreover, creating collaborative projects and dialogues that connect Muslim communities with non-Muslim counterparts can echo the Prophet’s work in Madinah. Initiatives such as interfaith community centers and joint social service projects can bring the stories of diversity to life, fostering action that dispels stereotypes and builds solidarity. Through these efforts, we can work towards mutual respect and understanding, just as the Prophet Muhammad (Peace be upon him) did in his time.
After the Bosnian War (1992-95), severe ethnic and religious tensions persisted among the three main communal groups: Bosniaks, Se
