The Goodluck administration has been criticized within and outside Nigeria for being passive over the last 6 years in tackling the Boko Haram terrorist group. However, more success was recorded in fighting the terrorist in his last few weeks in office. The recent weakening of the strength and spread of the terrorists' violent attacks is synchronized by the AU backed military cooperation.
The recent decision of President Muhammadu Buhari on the relocation of the military central command centre to Boko Haram target area, official visiting to Chad and, Niger signal a renewed and proactive energy towards fighting the terrorists. It is also expected that his knowledge of the region which he govern as a military governor and his experience as a professional soldier will be a instrumental in defeating the militants.
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While military might is important in making the Boko Haram affected regions free from violence and Islamic radicalism, it is important to put into cognizance non-violent measures in ending the spade of violence and as well as avoiding the reoccurrence of radical Islamist groups.
Politically, Boko Haram has deepen an already polarised Nigerians. Two major versions exist in the court of public opinion. First version suggests that Northern elites are making Nigeria ungovernable for Jonathan, and the second stipulate that it is either Jonathan-led government is deliberately taking political and economic advantage of the situation or it is the sponsor of the terrorists. President Buhari before his emergence to presidency avers three types of Boko Haram; the Boko Haram of Muhammed Yusuf, the criminals perpetrating as Boko Haram and, the Jonathan government as the real Boko Haram.
Whether Boko Haram is a making of lack of social justice or a reflection of the current wave of global Jihadist movement, We cannot undermine the role of radical Islam. I do admit that all religions have potentialities for peace and violence. In the last decades Africa has been increasingly bedevilled by radical religious groups emanating from the majority religions. On the One hand, we experience a mix of Christian and animist militancy such as Anti-Balaka and the Lord Resistant Army (LRA) in CAR (Central African Republic) and Uganda respectively.
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On the second hand, there is no gainsaying that Islamic radicalism spreads rapidly as groups like Alshabab, Boko Haram, Ansar dine, Seleka engage in campaign of terror. the motivations and growth of all these African grown ultra-violent Islamist groups are connected with international terrorist groups such as Alqaeda, and IS (Islamic States). Obviously North, West and, East Africa are mostly affected by this radical ideology due to geographical proximity to the Middle-East where more radical groups exist.
Before the Boko Haram violent campaign, Islam in Nigeria witnessed several internal disputes emanating from theological argumentations such as Tawheed (oness of God) Da'awah (evangalism), Dawlah (state) and Din (religion), Jihad (strive in the name of Allah), kafir (infidel) and, Boko (Western education) within the Nigerian secular society . It will be fair to say that the violent interpretations of these concepts is either borne by the justification of existentiality or motivated by the framing of the poor socio-economic and political conditions inherent within Northern Nigeria.
Theological disputes within Islam include Shiek Mahmud Abukar Gumi and Shiek Nasiru Kabara, Izala and Sufi tensions and, the Shiite debate among others. Some of these argumentation consequently produce violent groups such as Maitatsine and Boko Haram.
Majority of other sects were united in criticising the Maitasine sect which they see as an aberration of the Mohammedan doctrine. In 2000 Muslims were most united for the call of the implementation of more Sharia law to Islamic adherents while few were agitating for extreme one. Boko Haram indiscriminately targets people of all faiths with Muslims as major victims given the target areas and, this is accompanied by the stereotype of all Muslims as terrorists.
Accordingly, these situations trigger appreciable level of unity within Muslims in spite of the burgeoning number of sects. The Izala faction of Jos and Kaduna are now united more so, Muslims are more united in condemning the ideology, violent strategy of Boko Haram and Islam-phobia. Well respected Islamic scholars such as Shieks Jafar and Albani loss their lives in condemning Boko Haram and educating Muslims on the need for peaceful cohabitation with other religions.
The pains and damages emanating from the Boko Haram violence should not only attract condemnation from the Nigerian Muslims, More practical efforts are needed to erode the proliferation and activities of radical Islamic preachers and, as well as those who are unable to reconcile Islam with secular society.
In the past Islamic clerics are strictly licensed by their various sects to preach only if they are of proven; intellect, character and integrity within accepted standards. Today few notable states such as Niger, Kastina and, Sokoto are able to effectively licensed Islamic preachers. It is therefore necessary that such should be replicated nationwide.
Since the Nigerian Supreme Council for Islamic Affairs (NSCIA) and Jama'atu Nasril Islam (JNI) as the most powerful body for promoting and coordinating Islamic evangelism enjoys the legitimacy from majority Muslims, the Federal Government can use the existing structure to drastically reduce the influx and spread of the wave of global Islamic radicalism.
Nigeria does not experiences lone-wolf terror rather it experiences group violence as such we cannot downplay the role of preachers in the radicalization process of young minds who are the major foot soldiers of violent Islamist groups. More so, the call for violence by a popular Pastor who claims to have the keys to hell is a loud call for government to enact and implement laws that will curtail this trend within all religions.
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