By Yushau Sodiq

This paintings analyzes the heritage of the appliance of Islamic legislations (Shari`ah) in Nigeria. It analyzes how Islamic legislations emerged in Nigeria towards the start of the nineteenth century and remained appropriate until eventually the coming of the British Colonial regime in Northern Nigeria in 1903. It sheds mild on how the legislation survived colonial rule and maintains till today.

Dr. Yushau Sodiq analyzes innovative components in Islamic legislation over the last centuries. He is going directly to talk about many objections raised by means of the Nigerian Christians opposed to the applying of Islamic legislations, in addition to how Muslims reply to such feedback. In a global that's usually saturated with Islamophobia and ignorant misconceptions approximately Islam, this publication goals to explain and reply to many very important techniques and ideas inside of Islamic spiritual culture.

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King Negus received the Muslims warmly and accorded them great respect. He allowed them to stay and to practice their religion as long as they wanted. He provided them with security, and the Muslims stayed there until Muhammad migrated to Medina and established the Islamic state. Thus many Africans were exposed to Islam at this time, and since then Islam has remained in Africa in one form or another. This section focuses on the introduction of Islam to Nigeria and the role the Fulani leaders played in spreading Islam and its law.

Baikie, the alkali court ruled that Baikie, a Christian, could not inherit from her father [a Muslim] because of the difference in religion. 82 Baikie, dissatisfied with this judgment, appealed to the supreme court, which reversed the case on the grounds that the Islamic law provision was repugnant to natural justice and equity,83 thus she was allowed to inherit from her father. A HISTORY OF ISLAMIC LAW IN NIGERIA 41 After this case, the Muslim judges expected that the acclaimed notion of natural justice and equity would be applied to all similar cases without discrimination and not exclusively for the assessment of Islamic law.

37 The judges were to seek advice from him only. He also appointed police officers who executed punishment on the criminals. He selected Muezzin Muhammad Julde as the chief complaint officer (Muhtasib), who overlooked the conduct of the judges to see that they discharged their duties well and that the people involved were treated with fairness and justice. Three types of court were established during Shaykh Uthman’s time: Alkali’s court, Emir’s courts and an appeal court. 38 It is worth noting that Shaykh Uthman, in his work Bayan Wujub al-Hijrah, and Shaykh ’Abdullah Ibn Fodio, in Diya’ al-Hukkam, were concerned about the administration of justice.

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