‘One of the swiftest ways of destroying a state is to give preference to one particular group over another or to show favour to one group of people rather than another and draw near those who should be kept away and keep away those who should be drawn near…. Other practices destructive to sovereignty are arrogance and conceit which take away virtues. There are six qualities which cannot be tolerated in a leader: lying, envy, breach of promise, sharpness of temper, miserliness and cowardice. Another is the seclusion of the leader from his people, because when the oppressor is sure that the oppressed person will not have access to the ruler, he becomes more oppressive… A state can endure with unbelief but it cannot endure with injustice.’ [Bayan Wujub al-Hijra]
‘The third category of values is that dealing with the fight against corruption especially in the management of public affairs. Shaykh Abdullahi Ibn Fodio puts the Caliphate’s position in clear and unambiguous terms:
‘A ruler is forbidden to touch property acquired unjustly, such as through bribes obtained for appointing a judge or any other officer. The use of such property is unanimously regarded as illegal. It corrupts the Religion and opens the door wide to abuses and oppression of the poor. For the officials may feel that since money was obtained from them as a reward for appointing them to office, they in turn must recover it from the common people….’ [Diya’al-Hukkam]
It is also the view of the Sokoto Caliphate leaders that those charged with authority must strive to shun corrupt practices and lead by example. In the words of Sultan Muhammad Bello:
‘Leaders are like a spring of water and officials are like water-wheels. If the spring is pure, the filth of the water-wheels cannot harm it. If, on the other hand, the spring is polluted, the purity of the water-wheel will have little effect [on the purity of the water].’ [Usul al-Siyasa]
The fourth category of values relates to the dignity of labor and indeed the responsibility of government to provide the enabling environment that would allow people to make a decent living. In the words of Sultan Muhammad Bello:
‘……Guard yourself against poverty by lawful earning, because every poor man is afflicted by three defects: religious weakness, feeble mindedness and loss of honor. Worse than this is the contempt in which he is held by people….There are two assets which, as long as you safeguard them, you will remain alright: Your earnings for your livelihood and your religion for your hereafter…..The recommendable earning is better than supererogatory worship, the benefit of which is confined to the worshipper alone, whereas the benefit of the recommended earnings extend to others.'[Ahkam al-Makasib]
‘The fifth and final category of values… is the uplifting of the status of women, especially through Education. The Sokoto Caliphate leaders, as erudite scholars, lived by the percepts they preached and ensured that their wives and daughters and all others associated with them were educated to the highest standards the society could offer. Many of these women, including Nana Asma’u, became leaders in their own right and played an active role in the political arena. Equally and importantly, Shaykh Uthman Ibn Fodio’s pronouncements, made in the very early part of the nineteenth century, could not be more categorical:
‘One of the great calamities which have afflicted Hausaland is the practice of many of its scholars in abandoning their wives, daughters and servants in a state of ignorance. They are left like animals without any effort to teach them….. This is a grave mistake and a prohibited innovation. They treat them like utensils which they put to use, but when broken, get thrown into the dustbin. What a strange behavior! How could they leave their wives, daughters and servants in the darkness of ignorance and astray, while educating their students morning and evening. This is just for their selfish interest and for show and ostentation….’
Challenges of insecurity
The Sultan who had earlier delivered similar lectures in Cambridge and Oxford and did not stop there. He went further to trace and analyze the challenges of insecurity as well as causes of violence and terrorism in Nigeria and suggested some solutions to those societal vices.