Sharia Information and Documentation Project (SIDOP)

SIDOP BULLETIN No. 1, July 2003

Islamic Principles of Social Welfare Policy in Kano State:
The 1988 Social Policy Experiment

Given the political context of the implementation of criminal Sharia codes in the Northern States, it is not at all surprising that most articles appearing in the newspapers tend to focus on court cases and judgments. Few articles focus on the social welfare or economic reform programs of state governments in Sharia states. This is no doubt due to the fact that the so-called Sharia States have not yet developed comprehensive codes and guiding principles to deal with welfare and economic sectors which are part of the all encompassing Islamic society.

Several efforts have been made in the past to introduce social welfare programs and policies based on the Islamic principles of Sharia in various states throughout the North of Nigeria. Such initiatives are often initiated by visionary Governors or follow upon the heals of societal shocks such as the Maitasine riots, the introduction of SAP or some might argue the Northern elite's loss of political power at the national level.

The 1988 Social Welfare Experiment in Kano State is one such event. Drawing upon Islamic principles, a Social Policy Edict was implemented to address the social welfare needs of the destitute, women and children in the society. Insights into the justification for and challenges which arise from such an agenda will be drawn from the proceedings of a 1988 conference which brought together leading scholars to critically review the Kano State Social Policy experiment (Yadudu A. H. 1992, The Conception and Implementation of a Social Policy, BUK Publishers, Kano).

Based on the recommendations of 4 Committees, the Kano State Government made far-reaching pronouncements between 1985 and 1988 on social welfare issues which were later enacted into law. Some of these pronouncements included: that under-aged female street hawkers would be banned, marriage arbitration courts were introduced by Edict No. 6 of 1988 as an alternative legal structure for settling marriage disputes, the movement of Almajirai would be regulated and Quaranic schools would be regulated. In addition, the recommendation that the statutory collection and disbursement of Zakkat as a means of tackling the problems of the destitute in the state was noted by Government.

At the time, several experts and commentators endorsed the strategy of falling back on Islamic principles as a basis for addressing social ills in Kano society. One writer observed:

"After careful study of the situation, one has come to the same conclusion that for Kano State, the problem of destitute and that of street hawking by young girls require an Islamic solution. Except a miracle happens and the economy of this country becomes exceedingly buoyant over night, no secular welfarism will solve the problems, more so since that of street begging appears to be more prevalent in Islamic geographic zones&.One human and acceptable solution for Kano State is a welfare programme based on tested Islamic institutions such as the Zakat and Sadaqat under effective and dedicated administrative leadership." (Olofin, ibid, 150-151)

At the 1991 Conference on the Kano State social welfare experiment, experts and commentators were keen to point to some of the limitations and challenges pertaining to state implementation of a social welfare system with Islamic roots.

Some of the points raised had to do with the question of the constitutionality of a modern secular government being involved with the collection of Zakkat. Moreover, the problem of the crisis of confidence in government was also raised to question whether payers of Zakkat would allow themselves to be taxed by a government administered Zakkat system. Other issues about the emphasis on collecting cash Zakkat on financial stores of wealth instead of on grain in Kano State were also discussed.

A recurring point which emerged by way of criticism of the Kano State government's initiative had to do with the difficulty of managing expectations with partial and piecemeal social welfare programs in the context of chronic poverty and intense needs by a large population. Equally, challenging is the problem of corruption which was posited as an encumbrance to full voluntary cooperation by society's wealthy.

More than a decade has passed since the introduction of the Social Welfare Policy in Kano State. It is now a fact of history that many of these laudable policies have failed to be implemented. As Kano State appears poised to consider the reintroduction of certain welfare aspects of Sharia, experiences from the past would no doubt hold useful lessons for the future.

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