Importancia de la formación del profesional en el ámbito de

their chagrins, after the demise of their leaders, more ferocious sects often metamorphosed and emerged. From them emanate self-appointed Imams, preachers, scholars or teachers who lead their campaigns to enforce sharia and establish an Islamic state in Nigeria. They mobilize and seek legitimacy by criticizing the political Islamic establishment, pointing out the corrupt nature of sharia as implemented by the politically motivated sharia states and portray themselves as genuine Islamic reformers. Repeatedly, the unhealthy fallouts from these groups have been the use of violence in communicating their messages and registering their demands. They alienate, antagonize and turn Nigeria into a religious battleground. They pitch Muslims against Muslims and Muslims against Christians and other religious minorities.

Therefore, because they look up to the 1804 Usman dan Fodio’s jihad for their campaigns, it is thus observed that the same 1804 Usman dan Fodio’s jihad has taken various forms, names, dimensions, methods and have grown into other deadly, worrying and dangerous movements in modern day Nigeria. Similar to Usman dan Fodio’s 1804 jihad, the latest metamorphoses of the war, Boko Haram has overran the northeastern parts and at some points established caliphates in many local government areas of the zone. The activities of these sects have posed serious implications for the corporeality of Nigeria. They have brought about unwanted developments to the Nigerian stability, disrupting her cohesion with the enthronement of violence as a means to an end. They have been serving as a platform for political realization and made Nigeria especially the northern part to be synonymous with violence.

overran almost all the northern parts and some parts of the southwestern day Nigeria. The jihad and Sharia seek to enthrone justice, fairness, equity, stability and social peace. This is a position Malik (2012) affirms when he said that sharia aims at preserving religion, life, intellect, property and lineage or honour (p.5). In other words, just like the Nigerian constitutions, sharia makes provisions for certain fundamental rights such as the right to security of life and property, right to protection of honour, right to privacy of life, right to personal liberty, right to freedom of expression, freedom of association, freedom of religion, right to equality before the law.

Fundamentally, jihad and sharia especially Usman dan Fodio’s 1804 jihad is not necessarily instruments of wars, maiming, killings, destruction of property, fears, segregation, oppression and abuse of human persons. The ideals of jihad and sharia have been the reasons why Islamic adherents are ready to follow and support any person(s) who speak the jihad and sharia languages. Many politicians employ the doctrines of jihad and sharia to woo unsuspecting masses and that is why a movement that was started with the search for religious purification turned to be the quest for the establishment of political kingdom. This prompts the emergence of at least two versions of political Islam competing for relevance and acceptability in the post-independence Nigeria. There exist the political Islam from the state establishment and the political Islam of non-state actors. The former is characterized by state enforcement of sharia as the law of the country as it was in the case of religious cum political actors from Zamfara and other sharia states between 1999 and 2003. They use the state machinery to legitimize their missions and are funded with state monies. The later is a non-state political Islam which is championed by Islamist groups such as Izala, Shiites, Boko Haram, Maitatsine and others.

The unwanted outcomes of these actions have been total war often launched in a society that seeks to be united and strong thereby leading to a social disarray. Hence, the ideals of jihad

and sharia have been greeted with unwanted suspicions and controversies. The results of the war were the loss of lives, lands, resources, identity of some of group of people and the founding of the Sokoto Empire.

The subsequent agitations for the adoption of sharia and jihad have laid a bad precedence for other crises in the socio-political life of Nigeria as a country. The climate of fear, human right abuse, violence oriented ideology, hatred and mistrust thus become the order of the day. When the estimates of human, financial and economic losses are considered, it is certain that the effects of jihad and sharia movements are unquantifiable. The bizarre dimension of Maitatsine’s onslaughts and the Boko Haram’s killings are the reasons to adduce that the metamorphoses of Jihad of Usman dan Fodio have brought about irreparable damages to Nigerian quest for united and virile country.

Pix. 9 behind (on page 188) shows one of the causalitiesin a Boko Haram’s bombing in Abuja. Sourced from najagists.com. Accessed 12^thApril, 2015.

It may be difficult for a society to function and truly exist in the midst of these unwanted developments. Hence, Blackmar (2001) posits that it is high time that the ethical process between nations should take the place of the art of war (125). Concurringly, Obiefuna, Ezeoba and Okoli (2012) sternly warn that war has never been a fortune to any society rather it is always the surest road to poverty (p.315). The implication is that until something drastic is done, the enforcement of jihad and sharia will always be an abysmal reoccurrence in the annals of Nigerian history. As long as politicians ply their trade with some attractive religious tenets such as jihad and sharia which they arouse the interests and will of the adherents, Nigerians should be ready to lose their loved ones, shops, lives and properties in the quests to implement them. In view of all these dangerous fallouts which the 1804 Usaman dan Fodio’s jihad had produced to the corporeality of Nigerian society, the study hereby made the following recommendations: